CLII lectures vpon Psalme LI preached at Ashby-Delazouch in Leicester-shire / by that late faithfull and worthy minister of Iesus Christ, Mr. Arthur Hildersam.
Lecture C. On Psalme 51.6. Octob. 14. 1628. IT followeth now that wee proceed to direct you unto the Meanes whereby this found and sanctified knowledge may be attained.
Lecture C. On Psalm 51.6. October 14. 1628. IT follows now that we proceed to Direct you unto the Means whereby this found and sanctified knowledge may be attained.
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As if hee had said, If we give not over the diligent use of those meanes, that God hath sanctified to breed and worke it in our hearts, we shall certainely attaine to a cleare,
As if he had said, If we give not over the diligent use of those means, that God hath sanctified to breed and work it in our hearts, we shall Certainly attain to a clear,
This is the Apostles rule, 1 Cor. 3.18. Let no man deceive himselfe, If any man among you seemeth to bee wise in this world, let him become a foole, that hee may bee wise.
This is the Apostles Rule, 1 Cor. 3.18. Let no man deceive himself, If any man among you seems to be wise in this world, let him become a fool, that he may be wise.
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As if hee had sayd, Hee must first become in his owne sense and apprehension, a foole, hee must discerne how ignorant a foole hee is, that hee may become wise.
As if he had said, He must First become in his own sense and apprehension, a fool, he must discern how ignorant a fool he is, that he may become wise.
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These are the onely persons whom the Lord calleth and receiveth to be his schollers to be taught of him. Prov. 9.4. Who so is simple, let him turne in hither.
These Are the only Persons whom the Lord calls and receives to be his Scholars to be taught of him. Curae 9.4. Who so is simple, let him turn in hither.
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The testimony of the Lord is sure (saith David, Psalme 19.7.) making wise the simple. And whom meaneth the holy Ghost by these simple ones? Surely not so much such as want understanding,
The testimony of the Lord is sure (Says David, Psalm 19.7.) making wise the simple. And whom means the holy Ghost by these simple ones? Surely not so much such as want understanding,
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yet the sight and sense of his ignorance commeth from grace, and not from corruption, and maketh him more apt to bee taught of God, then another man is.
yet the sighed and sense of his ignorance comes from grace, and not from corruption, and makes him more apt to be taught of God, then Another man is.
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On the other side, The conceit that most men have, that they have knowledge enough, is a maine hinderance of their salvation, and barre unto saving knowledge;
On the other side, The conceit that most men have, that they have knowledge enough, is a main hindrance of their salvation, and bar unto Saving knowledge;
As is plaine by that speech of our Saviour unto the Pharsees that had asked him, Are wee blind also? Iohn 9.40, 41. If yee were blind (saith hee) yee should have no sinne,
As is plain by that speech of our Saviour unto the Pharisees that had asked him, are we blind also? John 9.40, 41. If ye were blind (Says he) ye should have no sin,
So that I may conclude this first point, with that speech of the Apostle, 1 Cor. 8.2. If any man thinke that hee knoweth any thing, he knoweth nothing yet as hee ought to know.
So that I may conclude this First point, with that speech of the Apostle, 1 Cor. 8.2. If any man think that he Knoweth any thing, he Knoweth nothing yet as he ought to know.
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unto the humbled soule, and unto it only, God will teach sinners in the way, saith David, Psalme 25.8. that is, such as know, and feele themselves to bee sinners.
unto the humbled soul, and unto it only, God will teach Sinners in the Way, Says David, Psalm 25.8. that is, such as know, and feel themselves to be Sinners.
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and read, and use the best meanes of knowledge, while our sinnes remaine in us unrepented of. 2. That these thornes will never be gotten out till our hearts be plowed,
and read, and use the best means of knowledge, while our Sins remain in us unrepented of. 2. That these thorns will never be got out till our hearts be plowed,
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A kind of knowledge I will not denie, may be in many a man that liveth securely in sin and never knew what true sorrow of heart and trouble of mind for sin doth meane,
A kind of knowledge I will not deny, may be in many a man that lives securely in since and never knew what true sorrow of heart and trouble of mind for since does mean,
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yea how blockish and uncapable of any thing Christ had said, till Christ did effectually discover unto her the foule sin she had so long lived in? Yea the maine cause why she was so blockish,
yea how blockish and uncapable of any thing christ had said, till christ did effectually discover unto her the foul since she had so long lived in? Yea the main cause why she was so blockish,
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The soft and tender heart, is the onely teachable heart, the heart that is secure and senslesse can never be capable of heavenly and sanctified knowledge.
The soft and tender heart, is the only teachable heart, the heart that is secure and senseless can never be capable of heavenly and sanctified knowledge.
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Sixtly, Conference and making use of other mens gifts, and moving our doubts to such as are able to resolve us, would also much increase our knowledge,
Sixty, Conference and making use of other men's Gifts, and moving our doubts to such as Are able to resolve us, would also much increase our knowledge,
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Perceive yee not, neither understand (saith our Saviour to his owne Disciples, Marke 8 17.) have ye your heart yet hardned ? As if hee had said Even Gods owne children unlesse they be carefull to keepe their hearts soft and tender, shall never be able to understand well what they read and heare,
Perceive ye not, neither understand (Says our Saviour to his own Disciples, Mark 8 17.) have you your heart yet hardened? As if he had said Even God's own children unless they be careful to keep their hearts soft and tender, shall never be able to understand well what they read and hear,
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Thirdly, He that would attaine unto sanctified and saving knowledge must attend diligently and conscionably upon the sound ministery of the Word preached.
Thirdly, He that would attain unto sanctified and Saving knowledge must attend diligently and Conscionably upon the found Ministry of the Word preached.
Therefore the Holy Ghost having earnestly exhorted Gods people, Pro. 4.5 — 12. to get understanding and heavenly wisdome, addeth this as the chiefe meanes of it, verse 13. Take fast hold of instruction, let her not goe, keepe her, for she is thy life.
Therefore the Holy Ghost having earnestly exhorted God's people, Pro 4.5 — 12. to get understanding and heavenly Wisdom, adds this as the chief means of it, verse 13. Take fast hold of instruction, let her not go, keep her, for she is thy life.
As if he had said, Forsake not in any case, be not drawne away, neglect not this meanes of knowledge. And Chap. 15.32. He that refuseth instruction despiseth his owne soule.
As if he had said, Forsake not in any case, be not drawn away, neglect not this means of knowledge. And Chap. 15.32. He that Refuseth instruction despises his own soul.
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As if he had said, He hath no care of his owne soule, but neglecteth and despiseth it, careth not what becommeth of it, that careth not for instruction.
As if he had said, He hath no care of his own soul, but neglecteth and despises it, Careth not what becomes of it, that Careth not for instruction.
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But though he have never so good capacity and naturall parts in him, and use his best endeavour by reading and study to get it, he shall still have cause to say with the Noble Eunuch, Acts. 8.31.
But though he have never so good capacity and natural parts in him, and use his best endeavour by reading and study to get it, he shall still have cause to say with the Noble Eunuch, Acts. 8.31.
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But what is this (may some say) to prove the necessity of depending on the ministery of the Word preached? May not a man have helpe enough in good Commentaries and printed Sermons, to guide and instruct him in the meaning of the holy Scriptures,
But what is this (may Some say) to prove the necessity of depending on the Ministry of the Word preached? May not a man have help enough in good Commentaries and printed Sermons, to guide and instruct him in the meaning of the holy Scriptures,
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yea by hearing and attending constantly upon the publique ministery of the Word, as appeareth in the next words, verse 34. Blessed is the man that heareth me (saith Christ the wisedome of God) watching daily at my gates,
yea by hearing and attending constantly upon the public Ministry of the Word, as appears in the next words, verse 34. Blessed is the man that hears me (Says christ the Wisdom of God) watching daily At my gates,
There David learned to know and understand aright the doctrine of Gods providence, of his wisedome and righteousnesse in ordering all things that fall out in the world,
There David learned to know and understand aright the Doctrine of God's providence, of his Wisdom and righteousness in ordering all things that fallen out in the world,
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his people should exhort and stirre up one another to seeke the true knowledge of God and of his wayes, Many people shall goe and say, Come ye and let us goe into the mountaine of the Lord, to the house of the God of Iacob,
his people should exhort and stir up one Another to seek the true knowledge of God and of his ways, Many people shall go and say, Come you and let us go into the mountain of the Lord, to the house of the God of Iacob,
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or by the hearing of faith (that is, the doctrine of faith) preached? The ministery of the Gospell is the ministration of •he spirit, as the Apostle calleth it, 2 Cor. 3.8.
or by the hearing of faith (that is, the Doctrine of faith) preached? The Ministry of the Gospel is the ministration of •he Spirit, as the Apostle calls it, 2 Cor. 3.8.
of all the senses God hath given to man, hearing (even hearing of the Word preached) is the sense whereby we get knowledge, saving knowledge especially.
of all the Senses God hath given to man, hearing (even hearing of the Word preached) is the sense whereby we get knowledge, Saving knowledge especially.
In which respect we shall find, that when the Prophet speaketh of Gods mighty worke in the conversion of a man who was by nature both blind and deafe, he useth to joyne these two workes together the opening of the eyes,
In which respect we shall find, that when the Prophet speaks of God's mighty work in the conversion of a man who was by nature both blind and deaf, he uses to join these two works together the opening of the eyes,
In that day shall the deafe heare the words of the booke (saith he, Esa. 29 18.) and the eyes of the blind shall see out of obscurity, and out of darknesse. And 42.18. Heare ye deaf, and looke ye blind that ye may see ;
In that day shall the deaf hear the words of the book (Says he, Isaiah 29 18.) and the eyes of the blind shall see out of obscurity, and out of darkness. And 42.18. Hear you deaf, and look you blind that you may see;
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To teach us two things. 1. That God doth never use to open his eyes and to give him saving knowledge, whose eares he doth not also open and make both willing to heare,
To teach us two things. 1. That God does never use to open his eyes and to give him Saving knowledge, whose ears he does not also open and make both willing to hear,
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Certainely even we that are preachers (though we have greater helps to bring us to knowledge then other men) yet shall we never attaine to a cleare, a certaine, a sanctified knowledge of the things we teach,
Certainly even we that Are Preachers (though we have greater helps to bring us to knowledge then other men) yet shall we never attain to a clear, a certain, a sanctified knowledge of the things we teach,
yet) Christ thought it fit to have them with him during the whole time of his ministery ▪ that they might bee continuall and constant hearers of his Sermons,
yet) christ Thought it fit to have them with him during the Whole time of his Ministry ▪ that they might be continual and constant hearers of his Sermons,
and to prepare them and make them fit to preach well. And the Apostle noteth this for the credit of their doctrine and ministery, Hebrewes 2.3. that they were hearers of Christ themselves.
and to prepare them and make them fit to preach well. And the Apostle notes this for the credit of their Doctrine and Ministry, Hebrews 2.3. that they were hearers of christ themselves.
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Secondly, But the chiefe reason of the point is this, that God hath beene pleased to ordaine this to be the meanes whereby hee will worke all saving grace (and consequently this) in the hearts of his elect;
Secondly, But the chief reason of the point is this, that God hath been pleased to ordain this to be the means whereby he will work all Saving grace (and consequently this) in the hearts of his elect;
And to blesse them in their hearing, Pro. 8.34. Blessed is the man that heareth me ; and Esa. 55.3. Heare and your soule shall live ; and Mar. 4.24. To you that heare, more shall be given.
And to bless them in their hearing, Pro 8.34. Blessed is the man that hears me; and Isaiah 55.3. Hear and your soul shall live; and Mar. 4.24. To you that hear, more shall be given.
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as you have heard, with sense of his owne ignorance, and with an humble heart, may and ought to beleeve and expect the performance of them, to himselfe and even claime and challenge them at the hands of God.
as you have herd, with sense of his own ignorance, and with an humble heart, may and ought to believe and expect the performance of them, to himself and even claim and challenge them At the hands of God.
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and daily experience proveth that the onely men that attaine to a sound and setled knowledge of the truth, whom no Papist nor other seducer can pervert, are they that have beene constant,
and daily experience Proves that the only men that attain to a found and settled knowledge of the truth, whom no Papist nor other seducer can pervert, Are they that have been constant,
as the Prophet speaketh, Ezek. •4. •. they were scattered (and divided from the rest of the flocke) because there was no shepheard, they had no sound and ordinary ministery to depend upon.
as the Prophet speaks, Ezekiel •4. •. they were scattered (and divided from the rest of the flock) Because there was no shepherd, they had no found and ordinary Ministry to depend upon.
This being so, Let me exhort every one of you beloved. 1. To know your owne happinesse, such of you as doe enjoy the benefit of a sound ministery, prize it, be thankfull for it.
This being so, Let me exhort every one of you Beloved. 1. To know your own happiness, such of you as do enjoy the benefit of a found Ministry, prize it, be thankful for it.
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Though God should give you the bread of adversity and the water of affliction (as the Prophet speaketh, Esa. 30.20.) yet so long as your teachers are not removed into a corner any more,
Though God should give you the bred of adversity and the water of affliction (as the Prophet speaks, Isaiah 30.20.) yet so long as your Teachers Are not removed into a corner any more,
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but your eyes may see your teachers in the solemne and publique assemblies, count your selves happy men. 2. Resolve with your selves as David doth, Psal. 23.6. that you will dwell in the house of the Lord for ever ;
but your eyes may see your Teachers in the solemn and public assemblies, count your selves happy men. 2. Resolve with your selves as David does, Psalm 23.6. that you will dwell in the house of the Lord for ever;
you will never live where you may not frequent Gods house, where you may not enjoy the comfort of a sound ministery. 3. While ye enjoy this blessing, make your best use of it.
you will never live where you may not frequent God's house, where you may not enjoy the Comfort of a found Ministry. 3. While you enjoy this blessing, make your best use of it.
For who can tell how soone this blessed liberty will have an end? And though I cannot say to you as our Saviour did to the Iewes, Iohn 12.35. Yet a little while is the light with you, I cannot certainely say you shall enjoy it but a little while;
For who can tell how soon this blessed liberty will have an end? And though I cannot say to you as our Saviour did to the Iewes, John 12.35. Yet a little while is the Light with you, I cannot Certainly say you shall enjoy it but a little while;
As is evident by the commandement given to the King not onely for the private reading of it, Deut. 17.19. but also for the publique reading of it unto all the people, Deut. 31.11, 12. and the reason given for the commandement in both places.
As is evident by the Commandment given to the King not only for the private reading of it, Deuteronomy 17.19. but also for the public reading of it unto all the people, Deuteronomy 31.11, 12. and the reason given for the Commandment in both places.
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Seventhly and lastly, Prayer is a principall meanes to make all other meanes of knowledge effectuall to doe us good, Pro. 2.3, 5, 6. If thou cryest after knowledge,
Seventhly and lastly, Prayer is a principal means to make all other means of knowledge effectual to do us good, Pro 2.3, 5, 6. If thou Christ After knowledge,
This was the course that Christs Disciples (by his direction no doubt) tooke for the increase of their knowledge, Iohn 16.17 — 19. first to conferre among themselves of that which they heard,
This was the course that Christ Disciples (by his direction no doubt) took for the increase of their knowledge, John 16.17 — 19. First to confer among themselves of that which they herd,
Lecture CI. On Psalme 51.6. October 28. 1628. WE have heard that in these words, there be three principall things to be observed. 1. The discription that David maketh here of his owne conversion and regeneration, In the hidden part he had knowne wisedome ;
Lecture CI. On Psalm 51.6. October 28. 1628. WE have herd that in these words, there be three principal things to be observed. 1. The description that David makes Here of his own conversion and regeneration, In the hidden part he had known Wisdom;
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as Tyre and Sidon did, as is plaine by Christs speech, Matth. 11.21. and yet unto them the Gospell was preached by Christ himselfe and denied unto the other.
as Tyre and Sidon did, as is plain by Christ speech, Matthew 11.21. and yet unto them the Gospel was preached by christ himself and denied unto the other.
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nor were comparable in the right use of the light and law of nature unto Socrates and Aristides, unto Cato and Scipio and divers others that we read of:
nor were comparable in the right use of the Light and law of nature unto Socrates and Aristides, unto Cato and Scipio and diverse Others that we read of:
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For of some of them it is said that they even till the time of their calling, Tit. 3.3. served divers lusts and pleasures, lived in malice and envie and that they were odious men.
For of Some of them it is said that they even till the time of their calling, Tit. 3.3. served diverse Lustiest and pleasures, lived in malice and envy and that they were odious men.
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that is, his mind was enlightned with the sound and saving knowledge of Gods true religion, of the right way how to serve God and to save his owne soule. 2. Who was the authour and worker of this his true conversion of this saving knowledge that he had attained to, In the hidden part thou hadst made me to know wisedome.
that is, his mind was enlightened with the found and Saving knowledge of God's true Religion, of the right Way how to serve God and to save his own soul. 2. Who was the author and worker of this his true conversion of this Saving knowledge that he had attained to, In the hidden part thou Hadst made me to know Wisdom.
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or are those townes in our land where the Gospell is most plentifully preached? Or were many of our selves before our calling, better people then any of those are to whom the Lord still denieth the light of his Gospell? No no, the Lord knoweth and our owne hearts know it is not so.
or Are those Towns in our land where the Gospel is most plentifully preached? Or were many of our selves before our calling, better people then any of those Are to whom the Lord still Denieth the Light of his Gospel? No no, the Lord Knoweth and our own hearts know it is not so.
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Nothing moved him to it but his owne free grace and good pleasure towards us, wee did nothing at all to further and procure so much as our outward calling;
Nothing moved him to it but his own free grace and good pleasure towards us, we did nothing At all to further and procure so much as our outward calling;
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Two branches (you see there are of the Doctrine that must bee distinctly handled. 1. That any man is truly converted, it is to be ascribed onely unto God. 2. That any man hath attained to so much as to the sound and saving knowledge of the truth, it is to be ascribed unto the Lord onely;
Two branches (you see there Are of the Doctrine that must be distinctly handled. 1. That any man is truly converted, it is to be ascribed only unto God. 2. That any man hath attained to so much as to the found and Saving knowledge of the truth, it is to be ascribed unto the Lord only;
as is plaine by the Apostles speach, Rom. 10.14. How shall they beleeve in him of whom they have not heard? And how shall they heare without a preacher? Then there is an inward calling also by the spirit of God, without which no man can bee converted, Of which the Apostle speaketh, Rom. 8.30. Whom he did predestinate, them hee also called, and whom hee called, them hee also justified.
as is plain by the Apostles speech, Rom. 10.14. How shall they believe in him of whom they have not herd? And how shall they hear without a preacher? Then there is an inward calling also by the Spirit of God, without which no man can be converted, Of which the Apostle speaks, Rom. 8.30. Whom he did predestinate, them he also called, and whom he called, them he also justified.
Of this the Lord speaketh as of a speciall gift of his, Ieremy 3.15. I will give you Pastours according to mine heart, which shall feed you with knowledge and understanding.
Of this the Lord speaks as of a special gift of his, Ieremy 3.15. I will give you Pastors according to mine heart, which shall feed you with knowledge and understanding.
And after when hee did send them to the Gentiles, to worke in that field, hee still had a speciall hand in appointing them, what part of the field they should worke in.
And After when he did send them to the Gentiles, to work in that field, he still had a special hand in appointing them, what part of the field they should work in.
And even so now also, though not so sensibly as then (because visions and revelations are now ceased) yet as truly and powerfully, the Lord hath still a speciall hand in disposing the ministery of his Word, who shall enjoy it,
And even so now also, though not so sensibly as then (Because visions and revelations Are now ceased) yet as truly and powerfully, the Lord hath still a special hand in disposing the Ministry of his Word, who shall enjoy it,
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Now therefore we are to observe that David calling to mind here the estate he was in before he fell into these sins, that he was a regenerate man, hee had truth of sanctifying grace in him, hee was inlightned with the saving knowledge of the truth;
Now Therefore we Are to observe that David calling to mind Here the estate he was in before he fell into these Sins, that he was a regenerate man, he had truth of sanctifying grace in him, he was enlightened with the Saving knowledge of the truth;
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And so the Lord speaketh of his two witnesses (that is, of that competent number of faithfull teachers that God said hee would raise up to his Church, to discover and oppose Antichrist.
And so the Lord speaks of his two Witnesses (that is, of that competent number of faithful Teachers that God said he would raise up to his Church, to discover and oppose Antichrist.
Revel. 11.) not onely that the just period of time even to a day was determined by him how long they should prophesie, verse 3. even a thousand two hundred and threescore daies ;
Revel. 11.) not only that the just Period of time even to a day was determined by him how long they should prophesy, verse 3. even a thousand two hundred and threescore days;
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but also verse 7. that till they had finished their testimony and done that work which the Lord had appointed them, the beast that ascended out of the bottomlesse pit, should not make warre against them, nor overcome and kill them.
but also verse 7. that till they had finished their testimony and done that work which the Lord had appointed them, the beast that ascended out of the bottomless pit, should not make war against them, nor overcome and kill them.
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Let no man impute it either to chance or to the goodnesse or policy of man, that the Gospell which is banished out of the Palatinate and many other places is preached in this land and among us so plentifully;
Let no man impute it either to chance or to the Goodness or policy of man, that the Gospel which is banished out of the Palatinate and many other places is preached in this land and among us so plentifully;
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Certainely if wee had hearts rightly to consider and weigh this with our selves, wee would find just cause to say of this as the Church doth in another case, Psal. 118.23.
Certainly if we had hearts rightly to Consider and weigh this with our selves, we would find just cause to say of this as the Church does in Another case, Psalm 118.23.
as our Saviour also teacheth us in another case in the Parable of the tares, Matthew 13.29, 30. 2. To all men even to all the reprobate, God vouchsafeth some meanes of grace, some meanes to convert them, and bring them unto repentance.
as our Saviour also Teaches us in Another case in the Parable of the tares, Matthew 13.29, 30. 2. To all men even to all the Reprobate, God vouchsafeth Some means of grace, Some means to convert them, and bring them unto Repentance.
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and worshipped) is manifest in them (in their very hearts and consciences) for God shewed it unto them, even unto all men by nature, God hath given this knowledge unto them.
and worshipped) is manifest in them (in their very hearts and Consciences) for God showed it unto them, even unto all men by nature, God hath given this knowledge unto them.
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Nay the Apostle teacheth us, Rom. 2.4. that the goodnesse of God (whereof all men living doe taste) leadeth them unto repentance, is a notable meanes to turne and convert their hearts unto God.
Nay the Apostle Teaches us, Rom. 2.4. that the Goodness of God (whereof all men living do taste) leads them unto Repentance, is a notable means to turn and convert their hearts unto God.
Yea, he telleth us, ver 15. that the Gentiles have the worke of the law (that is to say, that which the law requireth) written in their hearts, and that thereupon they doe by nature the things contained in the law, verse 14. But all this that men have by nature, these helpes that God thus vouchsafeth unto all men, are not sufficient meanes of grace and conversion.
Yea, he Telleth us, for 15. that the Gentiles have the work of the law (that is to say, that which the law requires) written in their hearts, and that thereupon they do by nature the things contained in the law, verse 14. But all this that men have by nature, these helps that God thus vouchsafeth unto all men, Are not sufficient means of grace and conversion.
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And therefore hee telleth the Ephesians, 2, 12. that while they were without Christ, while they were strangers from the covenants of promise, they were without hope.
And Therefore he Telleth the Ephesians, 2, 12. that while they were without christ, while they were Strangers from the Covenants of promise, they were without hope.
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Nay, it is the preaching and ministery of the Gospell, that is the onely sufficient meanes of conversion, the meanes that God hath ordained to worke saving grace by, that is, the power of God unto salvation, as the Apostle calleth it, Rom. 1.16.
Nay, it is the preaching and Ministry of the Gospel, that is the only sufficient means of conversion, the means that God hath ordained to work Saving grace by, that is, the power of God unto salvation, as the Apostle calls it, Rom. 1.16.
Every man that hath heard, and hath learned of the father (saith our Saviour, Iohn 6 45, commeth unto mee. No man can come to Christ, till he bee taught of God,
Every man that hath herd, and hath learned of the father (Says our Saviour, John 6 45, comes unto me. No man can come to christ, till he be taught of God,
and the preaching thereof, because 1. It is the meanes God hath ordained to worke by. 2. Because no other outward meanes are needfull for the effecting of this worke.
and the preaching thereof, Because 1. It is the means God hath ordained to work by. 2. Because no other outward means Are needful for the effecting of this work.
The meanes which is the onely sufficient meanes of conversion (as you have heard) the onely meanes God hath ordained to worke saving grace by, God did never vouchsafe unto all men, never I say.
The means which is the only sufficient means of conversion (as you have herd) the only means God hath ordained to work Saving grace by, God did never vouchsafe unto all men, never I say.
as the Apostle speaketh, Rom. 3.2. Hee shewed his word unto Iacob (saith the Prophet, Psal. 147.19, 20.) his statutes, and his judgements unto Israel, hee hath not dealt so with any nation (No not so clearely may some say, not so plentifully;
as the Apostle speaks, Rom. 3.2. He showed his word unto Iacob (Says the Prophet, Psalm 147.19, 20.) his statutes, and his Judgments unto Israel, he hath not dealt so with any Nation (No not so clearly may Some say, not so plentifully;
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and the Gospell went into all the world, as the Apostle speaketh, Col. 1.6. and was preached to every creature, as hee saith verse 23. that is, to the Gentiles as well as to the Iews, without difference.
and the Gospel went into all the world, as the Apostle speaks, Col. 1.6. and was preached to every creature, as he Says verse 23. that is, to the Gentiles as well as to the Iews, without difference.
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The Apostles (notwithstanding the generall charge to goe and teach all nations, Mat. 28.19) yet were forbidden of the holy Ghost to preach the word in Asia (as wee read Act. 16.6, 7.) and when they assayed to goe into Byt•inia, the spirit suffered them not.
The Apostles (notwithstanding the general charge to go and teach all Nations, Mathew 28.19) yet were forbidden of the holy Ghost to preach the word in Asia (as we read Act. 16.6, 7.) and when they assayed to go into Byt•inia, the Spirit suffered them not.
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Now let every one of us consider well this second point. One chiefe cause why wee doe so much under-vallue the Gospell, we rejoyce not in it, wee are unthankefull for it, is this that though wee thinke it a gift and blessing of God,
Now let every one of us Consider well this second point. One chief cause why we do so much undervalue the Gospel, we rejoice not in it, we Are unthankful for it, is this that though we think it a gift and blessing of God,
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Thinke therefore well of this that thou hast heard, and let mee say unto you as our Saviour saith unto his Disciples (though to another purpose, Iohn 4.35.) Behold, I say unto you, lift up your eyes, and looke upon the regions.
Think Therefore well of this that thou hast herd, and let me say unto you as our Saviour Says unto his Disciples (though to Another purpose, John 4.35.) Behold, I say unto you, lift up your eyes, and look upon the regions.
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that a thicke and palpable darkenesse is over all Egypt, as Exodus 10.21 — 23. and that England and a few places more, are the onely Goshen, where the light remaineth;
that a thick and palpable darkness is over all Egypt, as Exodus 10.21 — 23. and that England and a few places more, Are the only Goshen, where the Light remains;
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if either thou wert not one of Gods Elect thy selfe, or at least that in the place thou livest in, God hath some of his Elect yet to bee gathered.
if either thou Wertenberg not one of God's Elect thy self, or At least that in the place thou Livest in, God hath Some of his Elect yet to be gathered.
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Consider these things (I say) and consider them well, and thou wilt no longer account the ministery of the Gospell, a common blessing, thou wilt esteeme even the outward calling thou hast by the ministery of the word,
Consider these things (I say) and Consider them well, and thou wilt no longer account the Ministry of the Gospel, a Common blessing, thou wilt esteem even the outward calling thou hast by the Ministry of the word,
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and as it is no common gift, so is this a most free gift of God, nothing that the best man in the world is able to doe, can deserve that God should give him his grace,
and as it is no Common gift, so is this a most free gift of God, nothing that the best man in the world is able to do, can deserve that God should give him his grace,
The good use that the Lord seeth any have made of the light of nature, the morall and civill lives that they have led, hee hath no respect unto in this case;
The good use that the Lord sees any have made of the Light of nature, the moral and civil lives that they have led, he hath no respect unto in this case;
he mentioneth (and that purposely, and with an emphasis and vigorous and strong expression of his mind in this point) who wrought this conversion and truth of grace, this saving knowledge in him, In the hidden part thou hast made me to know wisedome.
he mentioneth (and that purposely, and with an emphasis and vigorous and strong expression of his mind in this point) who wrought this conversion and truth of grace, this Saving knowledge in him, In the hidden part thou hast made me to know Wisdom.
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And the experience of all ages hath proved this to bee true, that the Lord passing by such as have best used the light of nature, hath given his Gospell,
And the experience of all ages hath proved this to be true, that the Lord passing by such as have best used the Light of nature, hath given his Gospel,
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And of Iudah it is said, Ezek. 5.6. that she had changed Gods judgements into wickednesse more then the nations, and his statutes more then the countries that were round about her ;
And of Iudah it is said, Ezekiel 5.6. that she had changed God's Judgments into wickedness more then the Nations, and his statutes more then the countries that were round about her;
And thus the Apostle who had said (as you have heard) that he was the Corinthians father, he had begotten them to Christ, they were his worke; interpreteth himselfe in other places.
And thus the Apostle who had said (as you have herd) that he was the Corinthians father, he had begotten them to christ, they were his work; interpreteth himself in other places.
Lecture CII. On Psalme 51.6. November 4. 1628. IT followeth now that we shew this to be so likewise in the inward calling, that that is much more to be ascribed wholly unto the Lord, nothing unto man himself.
Lecture CII. On Psalm 51.6. November 4. 1628. IT follows now that we show this to be so likewise in the inward calling, that that is much more to be ascribed wholly unto the Lord, nothing unto man himself.
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And this shall also appeare unto us, in these three points. 1. It is of God only that the meanes of grace become effectuall to the conversion of any man. 2. The worke of Gods 〈 ◊ 〉 making the meanes of grace effectuall in any, is no common worke. 3. The worke of Gods spirit in making the meanes of grace effectuall to the conversion of any, is most free, nothing that man can do can either procure or hinder it.
And this shall also appear unto us, in these three points. 1. It is of God only that the means of grace become effectual to the conversion of any man. 2. The work of God's 〈 ◊ 〉 making the means of grace effectual in any, is no Common work. 3. The work of God's Spirit in making the means of grace effectual to the conversion of any, is most free, nothing that man can do can either procure or hinder it.
For the first, The best course I can take for the confirmation of it will bee by answering a question or two, that may be moved touching the sufficiency and power that is in the Word,
For the First, The best course I can take for the confirmation of it will be by answering a question or two, that may be moved touching the sufficiency and power that is in the Word,
First, Doth not the Scripture speake great things and ascribe much to the Word it selfe in this case and to the preaching of it? 1, The Word it selfe is said to be lively and mighty in operation, sharper then any two edged sword, Heb. 4.12. Is not my Word like as a fire saith the Lord? ( Ier. 23.29.) and like a hammer that breaketh the rocke in pieces? And the Apostle calleth it the incorruptible seed whereby we are borne againe, 1 Pet. 1.23.
First, Does not the Scripture speak great things and ascribe much to the Word it self in this case and to the preaching of it? 1, The Word it self is said to be lively and mighty in operation, sharper then any two edged sword, Hebrew 4.12. Is not my Word like as a fire Says the Lord? (Jeremiah 23.29.) and like a hammer that breaks the rock in Pieces? And the Apostle calls it the incorruptible seed whereby we Are born again, 1 Pet. 1.23.
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2. Of the faithfull Ministers and preachers of the Word it is said both 1 Cor. 3.9. and 2 Cor. 6.1. that they are workers together with God. And Paul telleth the Corinthians, 1 Cor. 4.15. that he was their father in Christ Iesus, he had begotten them through the Gospell ; and 9.1. that they were his worke in the Lord.
2. Of the faithful Ministers and Preachers of the Word it is said both 1 Cor. 3.9. and 2 Cor. 6.1. that they Are workers together with God. And Paul Telleth the Corinthians, 1 Cor. 4.15. that he was their father in christ Iesus, he had begotten them through the Gospel; and 9.1. that they were his work in the Lord.
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Secondly, That the reason why the Holy Ghost is pleased thus to speake, and to ascribe thus much unto the Word and the ministery thereof is, that hee might dignifie this ordinance of his,
Secondly, That the reason why the Holy Ghost is pleased thus to speak, and to ascribe thus much unto the Word and the Ministry thereof is, that he might dignify this Ordinance of his,
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It pleased God by the foolishnesse of preaching (saith the Apostle, 1 Corinthians 1.21.) to save men. And we are the Ministers by whom yee beeleeved (saith he, 1 Cor. 3.5.) even as the Lord gave to every man. And Rom. 10.14. How can they beleeve in him of whom they have not heard? and how shall they heare without a preacher? 2. He useth to work with it and to accompany it by the operation of his spirit (though not in every one that heareth it yet) in the hearts of his elect;
It pleased God by the foolishness of preaching (Says the Apostle, 1 Corinthians 1.21.) to save men. And we Are the Ministers by whom ye beeleeved (Says he, 1 Cor. 3.5.) even as the Lord gave to every man. And Rom. 10.14. How can they believe in him of whom they have not herd? and how shall they hear without a preacher? 2. He uses to work with it and to accompany it by the operation of his Spirit (though not in every one that hears it yet) in the hearts of his elect;
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God never placeth the faithfull ministery of the Gospell in any place, but he useth to make it savoury and fruitfull unto some. 3. To shew us the high account the Lord himselfe maketh of this his ordinance how he esteemeth of it.
God never places the faithful Ministry of the Gospel in any place, but he uses to make it savoury and fruitful unto Some. 3. To show us the high account the Lord himself makes of this his Ordinance how he esteems of it.
Thirdly and lastly, I answer to this first Question that the vertue and power that the Word and ministery thereof hath to convert and worke grace, is not in it selfe,
Thirdly and lastly, I answer to this First Question that the virtue and power that the Word and Ministry thereof hath to convert and work grace, is not in it self,
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This made that Convert mentioned, 1 Corinthians 14.24, 25. when hee had felt in the hearing of Gods Prophets and Ministers, the searching and piercing power of the Word in his heart to fall downe on his face,
This made that Convert mentioned, 1 Corinthians 14.24, 25. when he had felt in the hearing of God's prophets and Ministers, the searching and piercing power of the Word in his heart to fallen down on his face,
it is not in the words that I have heard you speake, nor in your manner of uttring and delivering of them, that my heart hath beene so mightily wrought upon,
it is not in the words that I have herd you speak, nor in your manner of uttering and delivering of them, that my heart hath been so mightily wrought upon,
but in the divine power of God, that speaketh in and by you. So the Apostle telleth the Corinthians, 2 Cor. 13.3. it was Christ that spake in him, who to them-word was not weake, but was mighty in them.
but in the divine power of God, that speaks in and by you. So the Apostle Telleth the Corinthians, 2 Cor. 13.3. it was christ that spoke in him, who to them-word was not weak, but was mighty in them.
What? Is the Word and the ministery thereof in it selfe but as a dead instrument or toole that God worketh by? Is it but as a truncke through which Christ speaketh? Is there no more vertue and power then so in the Word it selfe?
What? Is the Word and the Ministry thereof in it self but as a dead Instrument or tool that God works by? Is it but as a trunk through which christ speaks? Is there no more virtue and power then so in the Word it self?
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Secondly, Some doctrines that Gods Ministers teach out of Gods Word, are more effectuall to perswade and move and worke upon the affections, then other some are.
Secondly, some doctrines that God's Ministers teach out of God's Word, Are more effectual to persuade and move and work upon the affections, then other Some Are.
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Which maketh the Apostle give speciall charge both to Timothy and to Titus also for teaching and pressing some Doctrines above others, These things command and teach, saith he, 1 Tim. 4.11. and Tit. 2.15. These things speake and exhort, and rebuke with all authority.
Which makes the Apostle give special charge both to Timothy and to Titus also for teaching and pressing Some Doctrines above Others, These things command and teach, Says he, 1 Tim. 4.11. and Tit. 2.15. These things speak and exhort, and rebuke with all Authority.
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Some of Gods servants are men of so excellent gifts (such as Apollos was said to have beene, Acts 18.24, 25. so eloquent men and mighty in the Scriptures,
some of God's Servants Are men of so excellent Gifts (such as Apollos was said to have been, Acts 18.24, 25. so eloquent men and mighty in the Scriptures,
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But the second part of my answer to this second Question is, That the power to convert the soule of any man, lieth neither in the excellency of any teachers gifts, no not in the Doctrine and Word of God it selfe,
But the second part of my answer to this second Question is, That the power to convert the soul of any man, lies neither in the excellency of any Teachers Gifts, no not in the Doctrine and Word of God it self,
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He ascribeth all the power that was in his ministery (though both his doctrine doubtlesse and his manner of deliuering it, his ministeriall gifts were most excellent yet) he ascribeth all (I say) to the worke of Gods spirit onely.
He ascribeth all the power that was in his Ministry (though both his Doctrine doubtless and his manner of delivering it, his ministerial Gifts were most excellent yet) he ascribeth all (I say) to the work of God's Spirit only.
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As if he had said, It was such as the power of the spirit was evidently to be seene and felt in it, all the power that it had, was from the spirit. And 2 Cor. 4.7. he saith that the excellency of that power (that was in his, and his fellow Apostles ministery) was wholly of God and not of them.
As if he had said, It was such as the power of the Spirit was evidently to be seen and felt in it, all the power that it had, was from the Spirit. And 2 Cor. 4.7. he Says that the excellency of that power (that was in his, and his fellow Apostles Ministry) was wholly of God and not of them.
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The weapons of our warfare (saith he, 2 Cor. 10 4.) are mighty through God. As if he had said, All that mighty power that is in our ministery to pull downe strong holds,
The weapons of our warfare (Says he, 2 Cor. 10 4.) Are mighty through God. As if he had said, All that mighty power that is in our Ministry to pull down strong holds,
Yea he professeth in another place that he durst not for his life ascribe any thing to himselfe in this worke of converting men to God, by his ministery.
Yea he Professes in Another place that he durst not for his life ascribe any thing to himself in this work of converting men to God, by his Ministry.
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I will not dare (saith he, Rom. 15.18.) to speake of any thing which Christ hath not wrought by me ▪ to make the Gentiles obedient both in word and deed.
I will not Dare (Says he, Rom. 15.18.) to speak of any thing which christ hath not wrought by me ▪ to make the Gentiles obedient both in word and deed.
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Nay when he had said, 1 Cor. 3.6. that he (as an Apostle and master workman) had planted, and Apollos (as an Evangelist and under workman) had watered the plants that he had set, he addeth not onely that it was God that gave the increase, all the successe and fruit of their labours was from God alone;
Nay when he had said, 1 Cor. 3.6. that he (as an Apostle and master workman) had planted, and Apollos (as an Evangelist and under workman) had watered the plants that he had Set, he adds not only that it was God that gave the increase, all the success and fruit of their labours was from God alone;
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As though he should say, As excellent as the gifts of these men were, they did nothing in this worke, the whole glory of it was to be • given unto the Lord alone.
As though he should say, As excellent as the Gifts of these men were, they did nothing in this work, the Whole glory of it was to be • given unto the Lord alone.
And thus have you seene the first point I propounded confirmed unto you, that it is of God onely that the meanes of grace become effectuall unto the conversion of any man.
And thus have you seen the First point I propounded confirmed unto you, that it is of God only that the means of grace become effectual unto the conversion of any man.
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And now let us come to the second point which I propounded unto you for the proofe of the Doctrine, This worke of Gods spirit in making the meanes of grace effectuall in them that enjoy them, is no common worke.
And now let us come to the second point which I propounded unto you for the proof of the Doctrine, This work of God's Spirit in making the means of grace effectual in them that enjoy them, is no Common work.
And thus you have seene also the second point proved, that every man to whom God giveth the ministery of the Word, hath not so powerfull and effectuall grace given him as whereby he shall be converted.
And thus you have seen also the second point proved, that every man to whom God gives the Ministry of the Word, hath not so powerful and effectual grace given him as whereby he shall be converted.
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and to whom is the arme of the Lord revealed? 1. The arme of the Lord was not revealed to them, no not in Christs ministery, the mighty spirit of God did not work with the Word in their hearts. 2. That was the cause why they did not beleeve,
and to whom is the arm of the Lord revealed? 1. The arm of the Lord was not revealed to them, no not in Christ Ministry, the mighty Spirit of God did not work with the Word in their hearts. 2. That was the cause why they did not believe,
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but because the Lord did not give them that grace whereby they should be converted Secondly, It is expressely said that Gods intent and purpose in giving his Word to some, is that some should be made inexcusable by it.
but Because the Lord did not give them that grace whereby they should be converted Secondly, It is expressly said that God's intent and purpose in giving his Word to Some, is that Some should be made inexcusable by it.
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When the Lord sent the Prophet Ezekiel to preach, he did not absolutely intend in sending him that all to whom he should preach should profit by him;
When the Lord sent the Prophet Ezekielem to preach, he did not absolutely intend in sending him that all to whom he should preach should profit by him;
What was the Lords intent then in sending him unto them? That is expressed, Ezek. 2.5. Yet they shall know that there hath beene a Prophet among them ;
What was the lords intent then in sending him unto them? That is expressed, Ezekiel 2.5. Yet they shall know that there hath been a Prophet among them;
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So when our Saviour saith, Matth. 24.14. that before the destruction of Ierusalem the Gospell should be preached in all the world, hee declareth that the intent of God in sending his Apostles to preach to all nations, was for a witnesse to all nations, that is, to make them without excuse.
So when our Saviour Says, Matthew 24.14. that before the destruction of Ierusalem the Gospel should be preached in all the world, he Declareth that the intent of God in sending his Apostles to preach to all Nations, was for a witness to all Nations, that is, to make them without excuse.
And our Saviour himselfe speaking of his owne ministery saith, Iohn 9.39. For judgement am I come into this world not onely that those that see not might see but also that they which see, might be made blind.
And our Saviour himself speaking of his own Ministry Says, John 9.39. For judgement am I come into this world not only that those that see not might see but also that they which see, might be made blind.
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namely, That the worke of Gods spirit whereby he maketh the meanes of grace effectuall to the conversion of any, is most free, it proceedeth meerely from Gods free grace and good pleasure.
namely, That the work of God's Spirit whereby he makes the means of grace effectual to the conversion of any, is most free, it Proceedeth merely from God's free grace and good pleasure.
So when our Saviour fell into an admiration at the worke of God in this case, that he should hide the mysteries of his kingdome from the wisest men in the world,
So when our Saviour fell into an admiration At the work of God in this case, that he should hide the Mysteres of his Kingdom from the Wisest men in the world,
and reveale them to babes, Luke 10.21. hee could find no other reason of it, but onely the good pleasure of God, Even so ô father (saith hee) for so it seemed good in thy sight.
and reveal them to babes, Lycia 10.21. he could find no other reason of it, but only the good pleasure of God, Even so o father (Says he) for so it seemed good in thy sighed.
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Even when wee were dead in trespasses and sinnes, hee quickened us (saith the Apostle, Ephesians 2.5.) and addeth these words upon it. By grace yee are saved.
Even when we were dead in Trespasses and Sins, he quickened us (Says the Apostle, Ephesians 2.5.) and adds these words upon it. By grace ye Are saved.
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God worketh in us to will of his good pleasure (saith the Apostle, Phil. 2.13) This may fitly bee resembled by the change that God wrought in the heart of Esau, toward his brother Iacob. Esaus heart and will was most strongly bent against Iacob, he came against him with a great power,
God works in us to will of his good pleasure (Says the Apostle, Philip 2.13) This may fitly be resembled by the change that God wrought in the heart of Esau, towards his brother Iacob. Esaus heart and will was most strongly bent against Iacob, he Come against him with a great power,
what was the cause of this? Did God by force restraine him, or bind him from hurting Iacob? No verily, God changed his will and heart, that he was naturally affected towards him, Gen, 33.4.
what was the cause of this? Did God by force restrain him, or bind him from hurting Iacob? No verily, God changed his will and heart, that he was naturally affected towards him, Gen, 33.4.
In which respect we shall find it is compared to the worke of creation, 2 Cor. 5.17. and to the worke of raising men from death, Iohn 5.25. and to the worke of generation, Iohn 3.5.
In which respect we shall find it is compared to the work of creation, 2 Cor. 5.17. and to the work of raising men from death, John 5.25. and to the work of generation, John 3.5.
And if the efficacie of grace that God giveth to men for their conversion, were no more but this, that they are made thereby able to convert and repent if they will,
And if the efficacy of grace that God gives to men for their conversion, were no more but this, that they Are made thereby able to convert and Repent if they will,
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Who maketh thee to differ from another, and what hast thou, that thou hast not received? Who made Peter to differ from Iudas, that when they had both fallen, the one truly repented, the other did not? Surely if this were so, Peter might have said, not the Lord,
Who makes thee to differ from Another, and what hast thou, that thou hast not received? Who made Peter to differ from Iudas, that when they had both fallen, the one truly repented, the other did not? Surely if this were so, Peter might have said, not the Lord,
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nor actually vouchsafed unto all that doe enjoy the meanes of instruction. 3. No cause can bee given why this grace should bee vouchsafed unto one, rather then unto another,
nor actually vouchsafed unto all that do enjoy the means of instruction. 3. No cause can be given why this grace should be vouchsafed unto one, rather then unto Another,
and the ministery thereof. 2. Concerning the great measure of knowledge, that many a man by his naturall abilities, without any supernaturall worke of Gods grace, hath attained unto. For the first.
and the Ministry thereof. 2. Concerning the great measure of knowledge, that many a man by his natural abilities, without any supernatural work of God's grace, hath attained unto. For the First.
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An evident demonstration of the plainnesse, and easinesse of the holy Scripture to be understood, is this, that it was written for the use (not of the learned onely,
an evident demonstration of the plainness, and easiness of the holy Scripture to be understood, is this, that it was written for the use (not of the learned only,
and darkely, that they could not bee understood by them? So our Saviour speaking to the multitude, to the common people. Iohn 5.39. commandeth them to search the Scriptures ;
and darkly, that they could not be understood by them? So our Saviour speaking to the multitude, to the Common people. John 5.39. commands them to search the Scriptures;
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Certainely they are so plaine (in those points the knowledge whereof, is necessary to the obtaining of eternall life) as no man, no woman, no child, need to bee discouraged from the reading and study of them.
Certainly they Are so plain (in those points the knowledge whereof, is necessary to the obtaining of Eternal life) as no man, no woman, no child, need to be discouraged from the reading and study of them.
Yea, it was purposely written by the holy Ghost in that manner, that it might bee understood of the simplest of them that read it, and bring them unto knowledge.
Yea, it was purposely written by the holy Ghost in that manner, that it might be understood of the simplest of them that read it, and bring them unto knowledge.
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the commandement of the Lord is pure, enlightning the eyes. And 119.130. The entrance of thy words (saith hee, or the doore of them, as it is in the Originall) giveth light, it giveth understanding unto the simple.
the Commandment of the Lord is pure, enlightening the eyes. And 119.130. The Entrance of thy words (Says he, or the door of them, as it is in the Original) gives Light, it gives understanding unto the simple.
and by the Scriptures of the Prophets (he meaneth as they are now opened and interpreted) according to the commandement of the everlasting God, made knowne to all nations for the obedience of faith.
and by the Scriptures of the prophets (he means as they Are now opened and interpreted) according to the Commandment of the everlasting God, made known to all Nations for the Obedience of faith.
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and make the meaning of them plaine unto the people, as those Levites did, Nehem. 8.8. They gave the sense of the law of God, and caused the people to understand the reading.
and make the meaning of them plain unto the people, as those Levites did, Nehemiah 8.8. They gave the sense of the law of God, and caused the people to understand the reading.
while he remaineth blind, and till his eyes be opened? Till the Lord annoint our eyes with that eye-salve that Christ speaketh of, Revel. 3.18. and cure us of this blindnesse;
while he remains blind, and till his eyes be opened? Till the Lord anoint our eyes with that eyesalve that christ speaks of, Revel. 3.18. and cure us of this blindness;
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till he open our eyes, till he by his spirit inlighten the eyes of our understanding, as the Apostle speaketh, Ephes. 1.18. all the light and clearenesse that is in the holy Scripture, will doe us no good at all.
till he open our eyes, till he by his Spirit inlighten the eyes of our understanding, as the Apostle speaks, Ephesians 1.18. all the Light and clearness that is in the holy Scripture, will do us not good At all.
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An this is therefore spoken of, as a principall worke of the spirit of Christ in our conversion, Esa. 35.5. Then the eyes of the blind shall be opened, and the eares of the deafe shall bee unstopped ;
an this is Therefore spoken of, as a principal work of the Spirit of christ in our conversion, Isaiah 35.5. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped;
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That which the Apostle saith of the Iewes, 2. Cor. 3.15, 16. Even unto this day, when Moses is read, the vaile is upon their heart, neverthelesse, when it shall turne to the Lord, the vaile shall be taken away ;
That which the Apostle Says of the Iewes, 2. Cor. 3.15, 16. Even unto this day, when Moses is read, the veil is upon their heart, nevertheless, when it shall turn to the Lord, the veil shall be taken away;
till hee give us an understanding, that wee may know him that is true, as the Apostle 1 Iohn 5.20. saith, wee have no capacity at all in us for these things.
till he give us an understanding, that we may know him that is true, as the Apostle 1 John 5.20. Says, we have no capacity At all in us for these things.
but to them onely, whose eyes God hath opened, from whom God hath taken the vaile that was upon their heart, whom hee hath by his spirit, given capacity and an understanding heart unto, and to no other man.
but to them only, whose eyes God hath opened, from whom God hath taken the veil that was upon their heart, whom he hath by his Spirit, given capacity and an understanding heart unto, and to no other man.
and curing our naturall blindnesse, in the renewing of our minds, and enlightning of the eyes of our understanding, shall the measure of our knowledge in heavenly things bee, shall the meaning of the holy Scriptures bee plaine and easie unto us.
and curing our natural blindness, in the renewing of our minds, and enlightening of the eyes of our understanding, shall the measure of our knowledge in heavenly things be, shall the meaning of the holy Scriptures be plain and easy unto us.
See this confirmed unto you in three points. 1. No man is able without the supernaturall grace of Gods spirit, to attaine unto that knowledge of the truth,
See this confirmed unto you in three points. 1. No man is able without the supernatural grace of God's Spirit, to attain unto that knowledge of the truth,
The Scribes and Pharisees sate in Moses chaire, that is, taught the doctrine of Moses so soundly and substantially, that our Saviour commandeth the people, Mat. 23 2, 3. to observe and doe, whatsoever they (sitting thus in Moses chaire) did bid and teach them to observe.
The Scribes and Pharisees sat in Moses chair, that is, taught the Doctrine of Moses so soundly and substantially, that our Saviour commands the people, Mathew 23 2, 3. to observe and do, whatsoever they (sitting thus in Moses chair) did bid and teach them to observe.
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and signes of saving knowledge. 1. Such a knowledge, as hath in it full assurance, and undoubted perswasion of the truth, full assurance of understanding, as the Apostle calleth it.
and Signs of Saving knowledge. 1. Such a knowledge, as hath in it full assurance, and undoubted persuasion of the truth, full assurance of understanding, as the Apostle calls it.
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Col. 2.2. 2. Such a knowledge as is spirituall, Paul prayeth, Col. 1.9. that they might bee filled with the knowledge of Gods will in all wisedome, and spirituall understanding.
Col. 2.2. 2. Such a knowledge as is spiritual, Paul Prayeth, Col. 1.9. that they might be filled with the knowledge of God's will in all Wisdom, and spiritual understanding.
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This was that knowledge of Christ, that Paul so much desired, and made such reckoning of, Phil. 3.10. That I may know him (saith hee) and the power of his resurrection.
This was that knowledge of christ, that Paul so much desired, and made such reckoning of, Philip 3.10. That I may know him (Says he) and the power of his resurrection.
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A man may have the literall and historicall knowledge of the truth, and yet want this saving and sound knowledge. 1. He may be void of assurance and full perswasion of the truth of that he knoweth,
A man may have the literal and historical knowledge of the truth, and yet want this Saving and found knowledge. 1. He may be void of assurance and full persuasion of the truth of that he Knoweth,
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and which onely is sufficient unto salvation) no man with the best abilities he hath by nature, without the supernaturall grace of Gods spirit, is able to attaine unto.
and which only is sufficient unto salvation) no man with the best abilities he hath by nature, without the supernatural grace of God's Spirit, is able to attain unto.
Yes, but he knew it onely with a literall and historicall knowledge, he knew it not with that full assurance, with that spirituall understanding, hee knew not the goodnesse, the sweetnesse,
Yes, but he knew it only with a literal and historical knowledge, he knew it not with that full assurance, with that spiritual understanding, he knew not the Goodness, the sweetness,
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and power of that truth as Peter did. So the Apostle saith, Ephes. 4.20, 21. No man hath learned Christ, no man can know him rightly, till he have heard him, and beene taught by him.
and power of that truth as Peter did. So the Apostle Says, Ephesians 4.20, 21. No man hath learned christ, no man can know him rightly, till he have herd him, and been taught by him.
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And that is it which our Saviour also speaketh, Iohn 6.45. It is written in the Prophets, and they shall bee all taught of God, every man therefore (saith hee) that hath heard, and learned of the father, commeth unto me, and none but he.
And that is it which our Saviour also speaks, John 6.45. It is written in the prophets, and they shall be all taught of God, every man Therefore (Says he) that hath herd, and learned of the father, comes unto me, and none but he.
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And thus have I finished the first point I propounded for the proofe of the Doctrine, No man is able without the supernaturall grace of Gods spirit, to attaine unto that knowledge of the truth,
And thus have I finished the First point I propounded for the proof of the Doctrine, No man is able without the supernatural grace of God's Spirit, to attain unto that knowledge of the truth,
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That this supernaturall grace of Gods spirit, is not actually vouchsafed unto all that enjoy the meanes of instruction, all are not thus taught of God, is alas so evident in dayly experience, that it were folly to spend time in prooving of it.
That this supernatural grace of God's Spirit, is not actually vouchsafed unto all that enjoy the means of instruction, all Are not thus taught of God, is alas so evident in daily experience, that it were folly to spend time in proving of it.
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God who commanded light to shine out of darkenesse (saith the Apostle, 2 Cor. 4.6.) hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Iesus Christ ;
God who commanded Light to shine out of darkness (Says the Apostle, 2 Cor. 4.6.) hath shined in our hearts, to give the Light of the knowledge of the glory of God, in the face of Iesus christ;
As mighty a worke, as the creating of light at the first, when there was nothing but darkenesse upon the face of the deepe, Gen. 1.1, 2. as mighty and miraculous a worke,
As mighty a work, as the creating of Light At the First, when there was nothing but darkness upon the face of the deep, Gen. 1.1, 2. as mighty and miraculous a work,
And with the Apostle, Eph. 1.9. He hath made knowne to us the mystery of his will, according to his good pleasure, which he had purposed in himselfe.
And with the Apostle, Ephesians 1.9. He hath made known to us the mystery of his will, according to his good pleasure, which he had purposed in himself.
Lecture CIII. On Psalme 51.6. Nouemb. 11. 1618. IT followeth now that wee proceed to the latter branch of the Doctrine, namely to shew, That the sound and saving knowledge of the truth that is in any man, is to bee ascribed only to the worke of Gods grace and holy spirit, not unto any power and ability that is in man himselfe, In the hidden part (saith David here) thou hadst made mee to know wisedome.
Lecture CIII. On Psalm 51.6. November 11. 1618. IT follows now that we proceed to the latter branch of the Doctrine, namely to show, That the found and Saving knowledge of the truth that is in any man, is to be ascribed only to the work of God's grace and holy Spirit, not unto any power and ability that is in man himself, In the hidden part (Says David Here) thou Hadst made me to know Wisdom.
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but now, why it is so, yea why it must needs be so, that whatsoever goodnesse, whatsoever soundnes of knowledge is in any man, must be ascribed wholly to Gods grace,
but now, why it is so, yea why it must needs be so, that whatsoever Goodness, whatsoever soundness of knowledge is in any man, must be ascribed wholly to God's grace,
Thus speaketh the holy Ghost, not only of such as have bin notorious and grosse sinners, of such as by their lewdnesse, may be thought to have extinguished in themselves, that light and goodnes that was in them by nature.
Thus speaks the holy Ghost, not only of such as have been notorious and gross Sinners, of such as by their Lewdness, may be Thought to have extinguished in themselves, that Light and Goodness that was in them by nature.
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And those widowes the Apostle speaketh of, 1 Tim. 5.6. She that liveth in pleasure (in wantonnesse he meaneth as appeareth ver. 11.) is dead while she liveth.
And those Widows the Apostle speaks of, 1 Tim. 5.6. She that lives in pleasure (in wantonness he means as appears for. 11.) is dead while she lives.
Yea of them that have beene most civill and morall men, that have lived most unblameably, in whom the light of nature and the remnants of Gods image that any naturall man can have, did most abound,
Yea of them that have been most civil and moral men, that have lived most unblamably, in whom the Light of nature and the remnants of God's image that any natural man can have, did most abound,
But unto this I answer, First, That the similitudes and borrowed speeches that the Holy Ghost useth in the holy Scriptures, are profitable to teach and to convince also;
But unto this I answer, First, That the Similitudes and borrowed Speeches that the Holy Ghost uses in the holy Scriptures, Are profitable to teach and to convince also;
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Such a one was Paul who though before his conversion he had lived most civilly and his life touching the righteousnesse which is in the law had beene blamelesse, as himselfe speaketh, Phil. 3.6. yet was he before his conversion but a dead man, For you shall find hee putteth himselfe in that number, Even when we were dead in sinnes, saith he, Ephes. 2.5. Of all men (you see) it is said that they are by nature not onely halfe dead, as the man that went from Ierusalem to Iericho and fell among theeves, as Luk 10.30. but stark dead.
Such a one was Paul who though before his conversion he had lived most civilly and his life touching the righteousness which is in the law had been blameless, as himself speaks, Philip 3.6. yet was he before his conversion but a dead man, For you shall find he putteth himself in that number, Even when we were dead in Sins, Says he, Ephesians 2.5. Of all men (you see) it is said that they Are by nature not only half dead, as the man that went from Ierusalem to Jericho and fell among thieves, as Luk 10.30. but stark dead.
God when wee were dead in sinnes hath quickned us, and hath raised us up, saith the Apostle, Ephes. 2.5, 6. It was certainely a mighty worke of Christ,
God when we were dead in Sins hath quickened us, and hath raised us up, Says the Apostle, Ephesians 2.5, 6. It was Certainly a mighty work of christ,
But it was a farre mightier worke of Christ when upon his saying unto Iairus daughter, Matth. 5.41, 42. Damsell (I say unto thee) arise, straightway the damsell arose and walked.
But it was a Far Mightier work of christ when upon his saying unto Jairus daughter, Matthew 5.41, 42. Damsel (I say unto thee) arise, straightway the damsel arose and walked.
To every soule before it can be converted the Lord by his mighty voice saith as you read, Ephes. 5.14. Awake thou that sleepest, that is to say, the sleepe of death, Psalme 13.3.) and arise from the dead and Christ shall give thee light.
To every soul before it can be converted the Lord by his mighty voice Says as you read, Ephesians 5.14. Awake thou that Sleepest, that is to say, the sleep of death, Psalm 13.3.) and arise from the dead and christ shall give thee Light.
as are not proper but similitudes onely, figurative and borrowed speeches, and that from similitudes nothing can bee taught or concluded demonstratively. 2. That the meaning of the Holy Ghost in these speeches cannot be to teach that the naturall man is in all respects like unto a dead man,
as Are not proper but Similitudes only, figurative and borrowed Speeches, and that from Similitudes nothing can be taught or concluded demonstratively. 2. That the meaning of the Holy Ghost in these Speeches cannot be to teach that the natural man is in all respects like unto a dead man,
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All Scripture is given by inspiration of God and is profitable for Doctrine, and NONLATINALPHABET for convincing too Yea and doctrine may be as substantially confirmed,
All Scripture is given by inspiration of God and is profitable for Doctrine, and for convincing too Yea and Doctrine may be as substantially confirmed,
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and any errour as strongly improved and convinced by those places of holy Scripture as are set downe in similitudes and borrowed speeches, as by any other;
and any error as strongly improved and convinced by those places of holy Scripture as Are Set down in Similitudes and borrowed Speeches, as by any other;
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yea the doctrine of salvation is more clearely and convincingly taught unto the faithfull in sundry of the Scripture similitudes and parables, then in any other place.
yea the Doctrine of salvation is more clearly and convincingly taught unto the faithful in sundry of the Scripture Similitudes and parables, then in any other place.
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He taught them many things by parables, and said unto them in his doctrine, saith the Evangelist of our Saviour, Mar. 4.2. He used similitudes and parables much in his ministery, and hee taught them doctrine by parables.
He taught them many things by parables, and said unto them in his Doctrine, Says the Evangelist of our Saviour, Mar. 4.2. He used Similitudes and parables much in his Ministry, and he taught them Doctrine by parables.
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and the manner of it) by a similitude and figurative speech borrowed from our naturall generation (a similitude which men now a daies can as ill abide should be pressed in the handling of this doctrine,
and the manner of it) by a similitude and figurative speech borrowed from our natural generation (a similitude which men now a days can as ill abide should be pressed in the handling of this Doctrine,
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as they can this of a naturall mans being dead in trespasses and sins) hee sharply reproveth him, ver. 12. for his blockishnesse and frowardnesse in not understanding and beleeving this truth, that was taught him in so plaine a manner and by so familiar a similitude.
as they can this of a natural men being dead in Trespasses and Sins) he sharply Reproveth him, ver. 12. for his blockishness and frowardness in not understanding and believing this truth, that was taught him in so plain a manner and by so familiar a similitude.
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If I have told you earthly things (that is this heavenly and necessary Doctrine in an earthly manner by an earthly similitude) and ye beleeve not, how shall ye beleeve if I tell of heavenly things? If I should teach you, in a more heavenly manner.
If I have told you earthly things (that is this heavenly and necessary Doctrine in an earthly manner by an earthly similitude) and you believe not, how shall you believe if I tell of heavenly things? If I should teach you, in a more heavenly manner.
though the Lord have so often taught it us in his Word in this earthly manner, by these plaine and sensible comparisons and said that we were all by nature dead in trespasses and sinnes ;
though the Lord have so often taught it us in his Word in this earthly manner, by these plain and sensible comparisons and said that we were all by nature dead in Trespasses and Sins;
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The very light of nature which every man hath is a kind of life. And so the Evangelist speaketh, Iohn 1.4. In him was life, and that life was the light of men.
The very Light of nature which every man hath is a kind of life. And so the Evangelist speaks, John 1.4. In him was life, and that life was the Light of men.
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The Ability that the naturall man hath to doe sundry things that are morally good ( the Gentiles doe by nature the things contained in the law, saith the Apostle, Romanes 2.14.) argueth there is some life in him.
The Ability that the natural man hath to do sundry things that Are morally good (the Gentiles do by nature the things contained in the law, Says the Apostle, Romans 2.14.) argue there is Some life in him.
or think, or desire any thing that is truly good and pleasing unto God, of any freedome of will to accept of Gods grace in Christ when it is offered to him in the Gospell, in respect of this spirituall life (I say) he is starke dead.
or think, or desire any thing that is truly good and pleasing unto God, of any freedom of will to accept of God's grace in christ when it is offered to him in the Gospel, in respect of this spiritual life (I say) he is stark dead.
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For every imagination of the thoughts of his heart, is onely evill continually, as the Lord speaketh, Gen. 6.5. No man hath any jot of spirituall life in him till he be regenerated, till Christ dwell in his heart by faith.
For every imagination of the thoughts of his heart, is only evil continually, as the Lord speaks, Gen. 6.5. No man hath any jot of spiritual life in him till he be regenerated, till christ dwell in his heart by faith.
The life which I now live in the flesh, (saith the Apostle, Gal. 2.20.) I live by the faith of the son of God. And Heb. 10.38. The just shall live by saith.
The life which I now live in the Flesh, (Says the Apostle, Gal. 2.20.) I live by the faith of the son of God. And Hebrew 10.38. The just shall live by Says.
to be made alive from the dead. And this shall suffice to be spoken of the first reason and ground of the Doctrine, The conversion of a man is to bee ascribed wholly unto God, there is nothing in man himselfe to further or helpe forward this worke,
to be made alive from the dead. And this shall suffice to be spoken of the First reason and ground of the Doctrine, The conversion of a man is to be ascribed wholly unto God, there is nothing in man himself to further or help forward this work,
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Cease ye from man whose breath is in his nostrills (saith the Prophet, Esa. 2.22. talke no more of his abilities, put no confidence in any thing that is in him) for wherein it he to be accounted of? And 40.17.
Cease you from man whose breath is in his nostrils (Says the Prophet, Isaiah 2.22. talk no more of his abilities, put no confidence in any thing that is in him) for wherein it he to be accounted of? And 40.17.
For if we will consider the hand that the Lord hath in the worke of mans conversion we shall easily discerne good reason why this work must needs bee wholly ascribed unto the Lord and neither in whole nor in part unto man himselfe.
For if we will Consider the hand that the Lord hath in the work of men conversion we shall Easily discern good reason why this work must needs be wholly ascribed unto the Lord and neither in Whole nor in part unto man himself.
For first, If any man shall say, It is absurd and against all reason to say that the grace of God in mans conversion is so powerfull as it admits no other resistance.
For First, If any man shall say, It is absurd and against all reason to say that the grace of God in men conversion is so powerful as it admits no other resistance.
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I will answer him, It is not absurd, it is most agreeable to reason, because the power of God (who is the doer of this mighty worke) is such as no man can withstand.
I will answer him, It is not absurd, it is most agreeable to reason, Because the power of God (who is the doer of this mighty work) is such as no man can withstand.
When a strong man armed keepeth his pallace (saith our Saviour, Luke. 11.21, 22.) his goods are in peace, till a stronger then hee come upon him, and overcome him.
When a strong man armed Keepeth his palace (Says our Saviour, Lycia. 11.21, 22.) his goods Are in peace, till a Stronger then he come upon him, and overcome him.
and deny them unto another, why to one that enjoyeth the meanes hee should give effectuall grace to profit and bee converted by them, and not unto another;
and deny them unto Another, why to one that Enjoyeth the means he should give effectual grace to profit and be converted by them, and not unto Another;
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For first, The Lord that doth this, is a most absolute soveraigne, and hath a supreame and independant power to dispose of his owne gift, as seemeth best unto himselfe.
For First, The Lord that does this, is a most absolute sovereign, and hath a supreme and independent power to dispose of his own gift, as seems best unto himself.
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Is it not lawfull for me to doe what I will with mine owne? saith the Lord of the vineyard, Mat. 20.15. In respect of this his sovereignty it is that Elihu speaketh thus to Iob, Iob 33.13. Why dost thou strive against him? for hee giveth not account of any of his matters.
Is it not lawful for me to do what I will with mine own? Says the Lord of the vineyard, Mathew 20.15. In respect of this his sovereignty it is that Elihu speaks thus to Job, Job 33.13. Why dost thou strive against him? for he gives not account of any of his matters.
Who hath enjoyned him his way? (or prescribed him a law and rule to worke by, saith Elihu, Iob 36.23.) or who can say, thou hast wrought iniquity? If God should have denied the meanes of grace or in giving the meanes should have denied grace to profit by them, to all men he had done them no wrong at all.
Who hath enjoined him his Way? (or prescribed him a law and Rule to work by, Says Elihu, Job 36.23.) or who can say, thou hast wrought iniquity? If God should have denied the means of grace or in giving the means should have denied grace to profit by them, to all men he had done them no wrong At all.
and it shall bee recompensed to him againe, saith the Apostle, Romanes 11.35? In respect of this absolute sovereignty of the Lord, he hath no other rule to guide him, nothing at all to move him, to give the meanes of conversion,
and it shall be recompensed to him again, Says the Apostle, Romans 11.35? In respect of this absolute sovereignty of the Lord, he hath no other Rule to guide him, nothing At all to move him, to give the means of conversion,
Hee delighteth in mercy, saith the Prophet, Mic. 7.18. Hee hath predestinated us to the adoption of children by Iesus Christ unto himselfe (saith the Apostle, Ephes. 1.5, 6.) according to the good pleasure of his will:
He delights in mercy, Says the Prophet, Mic. 7.18. He hath predestinated us to the adoption of children by Iesus christ unto himself (Says the Apostle, Ephesians 1.5, 6.) according to the good pleasure of his will:
even to glorifie his mercy, the more towards his owne people. The Apostle telleth us, 2 Thess. 1.10. that at the day of judgement God shall bee made marvellous in all them that beleeve.
even to Glorify his mercy, the more towards his own people. The Apostle Telleth us, 2 Thess 1.10. that At the day of judgement God shall be made marvellous in all them that believe.
Thus the Apostle speaking, Romanes 9.22, 23. of the vessels of wrath fitted to destruction, and of the ends that the Lord aimed at and had respect unto in it;
Thus the Apostle speaking, Romans 9.22, 23. of the vessels of wrath fitted to destruction, and of the ends that the Lord aimed At and had respect unto in it;
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that the riches of Gods grace and mercy towards his elect to whom hee vouchsafeth both, might be set forth the better by this comparison and glorified the more.
that the riches of God's grace and mercy towards his elect to whom he vouchsafeth both, might be Set forth the better by this comparison and glorified the more.
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And this was the true cause of that joy our Saviour expressed, Luke 10.21. In that houre (saith the Evangelist) Iesus rejoyced in spirit, and said, I thanke thee ô father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent and hast revealed them unto babes.
And this was the true cause of that joy our Saviour expressed, Lycia 10.21. In that hour (Says the Evangelist) Iesus rejoiced in Spirit, and said, I thank thee o father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent and hast revealed them unto babes.
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Lecture CV. On Psalme 51.6. December 9. 1628. IT followeth now that wee proceed unto the uses that this Doctrine serveth unto. And they are principally two.
Lecture CV. On Psalm 51.6. December 9. 1628. IT follows now that we proceed unto the uses that this Doctrine serves unto. And they Are principally two.
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First, For instruction, to establish our judgements in the truth and confirme us against those errours which in this great worke of mans conversion, do derogate from the glory of Gods free grace,
First, For instruction, to establish our Judgments in the truth and confirm us against those errors which in this great work of men conversion, do derogate from the glory of God's free grace,
Yea it may serve for a touchstone to try all other Doctrines in religion by ▪ and to discover to us the falshood and vanity of all other Doctrines and religions whatsoever,
Yea it may serve for a touchstone to try all other Doctrines in Religion by ▪ and to discover to us the falsehood and vanity of all other Doctrines and Religions whatsoever,
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That Doctrine and religion that doth derogate never so little from the honour of God, that doth not give the whole honour and glory of mans salvation unto him alone,
That Doctrine and Religion that does derogate never so little from the honour of God, that does not give the Whole honour and glory of men salvation unto him alone,
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and not unto any thing in man himselfe that might move God to it. 3. The ascribing of the whole glory of mans salvation to the Lord alone and to his free grace, is the chiefe rule whereby the true Doctrine and religion of God is to be tryed and judged of.
and not unto any thing in man himself that might move God to it. 3. The ascribing of the Whole glory of men salvation to the Lord alone and to his free grace, is the chief Rule whereby the true Doctrine and Religion of God is to be tried and judged of.
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For the first, This hath ever beene the profession of Gods true Church and servants to give all glory to God alone, specially in this great worke of the salvation of man.
For the First, This hath ever been the profession of God's true Church and Servants to give all glory to God alone, specially in this great work of the salvation of man.
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This was the song of that heavenly host the blessed Angels that came to bring the glad tidings of the birth of Christ, Luke 2.14. Glory to God in the highest and on earth peace, good will towards men.
This was the song of that heavenly host the blessed Angels that Come to bring the glad tidings of the birth of christ, Lycia 2.14. Glory to God in the highest and on earth peace, good will towards men.
This was the profession of the whole Catholike Church, Revel. 4.9 — 11. When those foure beasts (representing the whole Church under the New Testament) gave glory, and honour,
This was the profession of the Whole Catholic Church, Revel. 4.9 — 11. When those foure beasts (representing the Whole Church under the New Testament) gave glory, and honour,
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As if he should say, Though they had crownes and Christ had made them Kings and Priests unto God, to reigne ev•n on the earth (that is, to vanquish and overcome their owne corruptions and the tentations of Satan and of the world,
As if he should say, Though they had crowns and christ had made them Kings and Priests unto God, to Reign ev•n on the earth (that is, to vanquish and overcome their own corruptions and the tentations of Satan and of the world,
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as themselves say, Rev. 5.10.) yet they cast downe their crownes ▪ they disclaime all honour that may seeme to be due unto themselves, they ascribe all the honour and glory of whatsoever goodnesse was in them unto him that sat upon the throne, unto the Lord alone.
as themselves say, Rev. 5.10.) yet they cast down their crowns ▪ they disclaim all honour that may seem to be due unto themselves, they ascribe all the honour and glory of whatsoever Goodness was in them unto him that sat upon the throne, unto the Lord alone.
Thus the blessed Apostle (though hee had doubtlesse as great helpe from nature as ever man had, If any other man thinketh (saith he, Phil. 4. •.) that he hath whereof he might trust in the flesh, I more, yet) professeth, 1 Cor. 15.10. By the grace of God I am what I am.
Thus the blessed Apostle (though he had doubtless as great help from nature as ever man had, If any other man Thinketh (Says he, Philip 4. •.) that he hath whereof he might trust in the Flesh, I more, yet) Professes, 1 Cor. 15.10. By the grace of God I am what I am.
So the Prophet telleth us, Zach. 4.7 that when the temple (which was a type of the spirituall house and Church of God) should be built by Zerubbabel, this should be the generall acclamation of al Gods people they should shout and cry grace, grace unto it ;
So the Prophet Telleth us, Zach 4.7 that when the temple (which was a type of the spiritual house and Church of God) should be built by Zerubbabel, this should be the general acclamation of all God's people they should shout and cry grace, grace unto it;
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Marke three points in this Doctrine which the Apostle doth thus earnestly presse upon Gods people. 1. Hee contenteth not himselfe to say, Wee are saved by grace, (but he addeth not by workes. What needed this superfluity of speech may some say? O he knew there were then and ever would bee in the Church erroneous spirits that would seeme to ascribe much to grace in this worke of mans salvation,
Mark three points in this Doctrine which the Apostle does thus earnestly press upon God's people. 1. He contents not himself to say, we Are saved by grace, (but he adds not by works. What needed this superfluity of speech may Some say? O he knew there were then and ever would be in the Church erroneous spirits that would seem to ascribe much to grace in this work of men salvation,
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Whatsoever glorious words you give of Gods grace you doe indeed and effect denie you are saved by grace. 2. Observe that he addeth, Not of our selves. Our selves have no hand at all in this worke,
Whatsoever glorious words you give of God's grace you do indeed and Effect deny you Are saved by grace. 2. Observe that he adds, Not of our selves. Our selves have no hand At all in this work,
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The same reason he giveth of that marvellous liberty God is pleased to use in the calling and conversion of men, in giving the meanes of conversion and grace to profit by them, to such as are most unworthy and unlikely,
The same reason he gives of that marvellous liberty God is pleased to use in the calling and conversion of men, in giving the means of conversion and grace to profit by them, to such as Are most unworthy and unlikely,
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And verse 31. this is given for the reason why Christ is made unto us of God wisedome, righteousnesse, sanctification and redemption, all in all, that he that glorieth might glory in the Lord.
And verse 31. this is given for the reason why christ is made unto us of God Wisdom, righteousness, sanctification and redemption, all in all, that he that Glorieth might glory in the Lord.
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This is given by our blessed Saviour as a sure note and rule to try all teachers, and doctrines by, Iohn 7.18. Hee that speaketh of himselfe, seeketh his owne glory (humane doctrines doe all tend one way or other to the glory of man, to the advancing of him) but he that seeketh his glory that sent him, is true and there is no unrighteousnesse in him.
This is given by our blessed Saviour as a sure note and Rule to try all Teachers, and doctrines by, John 7.18. He that speaks of himself, seeks his own glory (humane doctrines do all tend one Way or other to the glory of man, to the advancing of him) but he that seeks his glory that sent him, is true and there is no unrighteousness in him.
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but all unto God alone, hee is the onely true teacher, that is the onely true Doctrine and religion of God So the Apostle proveth the Doctrine of justification by works to be a false Doctrine;
but all unto God alone, he is the only true teacher, that is the only true Doctrine and Religion of God So the Apostle Proves the Doctrine of justification by works to be a false Doctrine;
and that of justification by faith onely, to be a true doctrine, by this argument, Rom. •. 27. Where is boasting then? It is excluded (saith he) By what law or Doctrine? By workes? No, but by the law or Doctrine of faith. As if he should have said, That doctrine that doth exclu•e and shut out all matter of boasting of rejoycing or comfort in himselfe but onely in the Lord, that must needs bee the true doctrine of God;
and that of justification by faith only, to be a true Doctrine, by this argument, Rom. •. 27. Where is boasting then? It is excluded (Says he) By what law or Doctrine? By works? No, but by the law or Doctrine of faith. As if he should have said, That Doctrine that does exclu•e and shut out all matter of boasting of rejoicing or Comfort in himself but only in the Lord, that must needs be the true Doctrine of God;
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Let us now make some application of these three points. 1. Vnto such erroneous, and false teachers as trouble and oppose this doctrine. 2. Vnto our selves.
Let us now make Some application of these three points. 1. Unto such erroneous, and false Teachers as trouble and oppose this Doctrine. 2. Unto our selves.
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Both these doe in their Doctrine derogate from the grace of God, they give unto man some part of the glory of his own salvation ▪ they leave unto man some matter of boasting and glorying before God,
Both these do in their Doctrine derogate from the grace of God, they give unto man Some part of the glory of his own salvation ▪ they leave unto man Some matter of boasting and glorying before God,
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unto God for our sins either in this life, or in purgatory, their doctrine of works of supererogation, proveth them so palpably to be adversaries of the grace of God, tha• I shall not need to spend any more time in confuting of them.
unto God for our Sins either in this life, or in purgatory, their Doctrine of works of supererogation, Proves them so palpably to be Adversaries of the grace of God, tha• I shall not need to spend any more time in confuting of them.
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but it hath beene the ancient practise of most dangerous seducers as the Apostle teacheth us, Rom 16.18. by good words and faire speeches, to deceive the hearts of the simple.
but it hath been the ancient practice of most dangerous seducers as the Apostle Teaches us, Rom 16.18. by good words and fair Speeches, to deceive the hearts of the simple.
But marke how they expresse themselves, and you shall find that for all their good words and faire speeches they are indeed adversaries of the grace of God,
But mark how they express themselves, and you shall find that for all their good words and fair Speeches they Are indeed Adversaries of the grace of God,
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But I will insist onely upon that which they teach touching the worke of Gods grace in the conversion of man, which concerneth the present Doctrine I have now in hand;
But I will insist only upon that which they teach touching the work of God's grace in the conversion of man, which concerns the present Doctrine I have now in hand;
For first, They teach that all that God doth upon the will of man in the worke of his conversion is no more but this, He doth by his Word off•r Christ unto us,
For First, They teach that all that God does upon the will of man in the work of his conversion is no more but this, He does by his Word off•r christ unto us,
This is that which God promiseth to worke by his grace in them, whom he will convert and save, Ezek 36.26. A new heart will I give you, and a new spirit will I put within you.
This is that which God promises to work by his grace in them, whom he will convert and save, Ezekiel 36.26. A new heart will I give you, and a new Spirit will I put within you.
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Whereas (as you have heard it 〈 ◊ 〉 in the Doctrine) the Scripture expressely teacheth, That hee doth more for them that are converted then he doth for any other, he did more for Peter then he did for Iuda• ;
Whereas (as you have herd it 〈 ◊ 〉 in the Doctrine) the Scripture expressly Teaches, That he does more for them that Are converted then he does for any other, he did more for Peter then he did for Iuda•;
that the Lord doth not give the grace of conversion to all 〈 ◊ 〉, Psal. 147.20. He hath not dealt so with every nation, neither have they knowne his judgements.
that the Lord does not give the grace of conversion to all 〈 ◊ 〉, Psalm 147.20. He hath not dealt so with every Nation, neither have they known his Judgments.
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This is a fruit of that love which is in a speciall manner borne unto his elect, As many as were ordained to eternall life, beleeved, Acts 13.48. Whom he predestinated them he called, Rom. 8.30. All that the father giveth me (saith our Saviour, Ioh 6.37.) shall come unto me ;
This is a fruit of that love which is in a special manner born unto his elect, As many as were ordained to Eternal life, believed, Acts 13.48. Whom he predestinated them he called, Rom. 8.30. All that the father gives me (Says our Saviour, John 6.37.) shall come unto me;
God in the worke of our conversion doth not onely offer his grace, but cause us to accept of it, doth not onely make us able to convert, to beleeve, to obey,
God in the work of our conversion does not only offer his grace, but cause us to accept of it, does not only make us able to convert, to believe, to obey,
Turne thou me, and I shall bee turned, saith Ephraim. Ier. 31.18 Christ turneth every one of us from our iniquities, saith the Apostle, Acts 3.6. He giveth repentance unto Israel, Actes 5.31.
Turn thou me, and I shall be turned, Says Ephraim. Jeremiah 31.18 christ turns every one of us from our iniquities, Says the Apostle, Acts 3.6. He gives Repentance unto Israel, Acts 5.31.
I will cause you to walke in my statutes, and ye shall keepe my judgements, and doe th•m, saith the Lord, Ezek. 36.27. It is God that worketh in you, both to will, and to doe. P•al. 2. 1•. By the grace of God I am what I am, saith the Apostle, 1 Cor. 15. •0.
I will cause you to walk in my statutes, and you shall keep my Judgments, and do th•m, Says the Lord, Ezekiel 36.27. It is God that works in you, both to will, and to do. P•al. 2. 1•. By the grace of God I am what I am, Says the Apostle, 1 Cor. 15. •0.
And herein I will conclude my speech unto you, as the Apostle Peter did his first Epistle, 1 Peter 5. 1•. he made application of the doctrine he had taught them, by exhorting and testifying unto them.
And herein I will conclude my speech unto you, as the Apostle Peter did his First Epistle, 1 Peter 5. 1•. he made application of the Doctrine he had taught them, by exhorting and testifying unto them.
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And so doe I testifie, and confidently avouch and protest unto you, that that Doctrine and religion which hath (through the marvellous goodnesse of God) beene taught in this famous,
And so do I testify, and confidently avouch and protest unto you, that that Doctrine and Religion which hath (through the marvellous Goodness of God) been taught in this famous,
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and Orthodox Church of England, now by the space of these seventy yeares, and in the profession whereof wee all now stand, is the onely true Doctrine and religion of Christ.
and Orthodox Church of England, now by the Molle of these seventy Years, and in the profession whereof we all now stand, is the only true Doctrine and Religion of christ.
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And so doe I earnestly exhort, and beseech you all, in the name of Christ, to co•tinue constant in this holy Doctrine and truth of God, to hold it fast,
And so do I earnestly exhort, and beseech you all, in the name of christ, to co•tinue constant in this holy Doctrine and truth of God, to hold it fast,
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whatsoever wee and others in the Church and time wherein wee live have received (as it were by tradition) for a truth? No verily, wee require no more of you then the Apostle doth. 1 Thes 5.21. Prove all things, hold fast that that is good.
whatsoever we and Others in the Church and time wherein we live have received (as it were by tradition) for a truth? No verily, we require no more of you then the Apostle does. 1 These 5.21. Prove all things, hold fast that that is good.
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when you have felt Gods spirit perswading you of the truth of it, and yeelding you comfort in it (And such a teacher certainely all the faithfull have.
when you have felt God's Spirit persuading you of the truth of it, and yielding you Comfort in it (And such a teacher Certainly all the faithful have.
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2. To love it, and joy in it, and bee zealous for it. Paul praiseth the Thessalonians for this, 1 Thes. 1.6. that they received the word with joy of the holy Ghost.
2. To love it, and joy in it, and be zealous for it. Paul Praiseth the Thessalonians for this, 1 Thebes 1.6. that they received the word with joy of the holy Ghost.
and perswaders unto errour, such as secretly seeke to discredite the truth which you have heard and received, to put buzzes and doubts into your heads against it,
and persuaders unto error, such as secretly seek to discredit the truth which you have herd and received, to put buzzes and doubts into your Heads against it,
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See how earnest the Apostle is in warning the Thessalonians of this, 2 Thess. 2.1, 2. Now wee beseech you brethren, by the comming of our Lord Iesus Christ,
See how earnest the Apostle is in warning the Thessalonians of this, 2 Thess 2.1, 2. Now we beseech you brothers, by the coming of our Lord Iesus christ,
There must bee also heresies among you (saith the Apostle, 1 Cor. 11.19.) that they which are approved (and true-hearted) may bee made manifest among you.
There must be also heresies among you (Says the Apostle, 1 Cor. 11.19.) that they which Are approved (and truehearted) may be made manifest among you.
Of the people of Galilee, the holy Ghost saith, Matth. 4.16 that before Christ brought the light of the Gospell unto them (though they were all Iewes and members of the true visible Church,
Of the people of Galilee, the holy Ghost Says, Matthew 4.16 that before christ brought the Light of the Gospel unto them (though they were all Iewes and members of the true visible Church,
Whosoever shall call upon the name of the Lord, shall bee saved, wheresoever hee live, whatsoever his former course of life hath beene (saith the Apostle, Rom. •0 13, •4) But how shall they call on him, in whom they have not beleeved? And how shall they beleeve in him, of whom they have not heard? And how shall they heare without a preacher? Are not these fearefull sentences, that the holy Ghost giveth, concerning the estate of such as live without the word,
Whosoever shall call upon the name of the Lord, shall be saved, wheresoever he live, whatsoever his former course of life hath been (Says the Apostle, Rom. •0 13, •4) But how shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not herd? And how shall they hear without a preacher? are not these fearful sentences, that the holy Ghost gives, Concerning the estate of such as live without the word,
For to all that perish (specially spiritually, and eternally) it may be said as the Lord speaketh, Ho•ea 13 9. O Israel thou hast •estroyed thy selfe But that is not all.
For to all that perish (specially spiritually, and eternally) it may be said as the Lord speaks, Ho•ea 13 9. Oh Israel thou hast •estroyed thy self But that is not all.
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the same hee saith likewise of the spirituall raine (the ministery of his word) whereby his vineyard is made fruit full unto him, Esay 5.6. I will also command the clouds, that they raine no raine upon it.
the same he Says likewise of the spiritual rain (the Ministry of his word) whereby his vineyard is made fruit full unto him, Isaiah 5.6. I will also command the Clouds, that they rain no rain upon it.
I have given Iacob to the curse. And Esa 9.19. Through the wrath of the Lord of hosts, the land is darkned It is the Lord, that for their sinnes giveth over a people to this curse;
I have given Iacob to the curse. And Isaiah 9.19. Through the wrath of the Lord of hosts, the land is darkened It is the Lord, that for their Sins gives over a people to this curse;
And even as it is a signe, that God hath determined the temporall ruine and destruction of a people ▪ when he taketh from them the ordinary meanes of their preservation and safety,
And even as it is a Signen, that God hath determined the temporal ruin and destruction of a people ▪ when he Takes from them the ordinary means of their preservation and safety,
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when hee depriveth them of the ordinary meanes whereby they might bee saved. Where there is no vision, the people perish, saith the holy Ghost, Prov. 29.18.
when he depriveth them of the ordinary means whereby they might be saved. Where there is no vision, the people perish, Says the holy Ghost, Curae 29.18.
And is there not then just cause of feare and trembling (thinke ye) for these men? If they should be long without the materiall raine in the spring or summer-time,
And is there not then just cause of Fear and trembling (think you) for these men? If they should be long without the material rain in the spring or summertime,
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so as they could see no hope of grasse for their cattell, or corne for themselves, they would easily acknowledge Gods hand in it, they would bee deepely affected with it,
so as they could see no hope of grass for their cattle, or corn for themselves, they would Easily acknowledge God's hand in it, they would be deeply affected with it,
But they have no sense at all of Gods wrath, in with-holding from them this spirituall raine, without which, their soules can never beare fruit unto God.
But they have no sense At all of God's wrath, in withholding from them this spiritual rain, without which, their Souls can never bear fruit unto God.
thou bearest about thee two evident markes that thou art an elect hearer, that thou hast profited by the meanes. 1. Because thou hast learned to feare God,
thou bearest about thee two evident marks that thou art an elect hearer, that thou hast profited by the means. 1. Because thou hast learned to Fear God,
Let the same mind be in us, which was in Christ Iesus, Phil. 2.5. who when hee saw multitudes of people that were like sheepe scattered abroad having no shepheard, NONLATINALPHABET saith the Evangelist, Mat. 9.36. hee had compassion on them, and pitied their case, even from his very bowells, and out of this compassion, charged his Disciples to pray to the Lord for them, that he would have mercy on them.
Let the same mind be in us, which was in christ Iesus, Philip 2.5. who when he saw Multitudes of people that were like sheep scattered abroad having no shepherd, Says the Evangelist, Mathew 9.36. he had compassion on them, and pitied their case, even from his very bowels, and out of this compassion, charged his Disciples to pray to the Lord for them, that he would have mercy on them.
That which I shall say of the danger they are in, that cannot profit by the ministery of the word, doth not concerne all that they thinke they profit by it.
That which I shall say of the danger they Are in, that cannot profit by the Ministry of the word, does not concern all that they think they profit by it.
Thou mayest have profited by the meanes of grace, and be a fruitfull hearer, though thy profiting come farre short of many others that thou knowest have enjoyed no better meanes then thou hast done.
Thou Mayest have profited by the means of grace, and be a fruitful hearer, though thy profiting come Far short of many Others that thou Knowest have enjoyed no better means then thou hast done.
The seed bringeth foorth fruit, in some an hundred, in some but sixty, in some but thirtie fold, as we read, Mat. 13.8. yet all good ground, all elect, and profitable hearers. Secondly.
The seed brings forth fruit, in Some an hundred, in Some but sixty, in Some but thirtie fold, as we read, Mathew 13.8. yet all good ground, all elect, and profitable hearers. Secondly.
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So were they whom our Saviour calleth fooles, and slow of heart to beleeve all that the Prophets had spoken, Luke 24.25. and of whom the Apostle Hebr. 5.11. saith that they were dull of hearing. Thirdly.
So were they whom our Saviour calls Fools, and slow of heart to believe all that the prophets had spoken, Lycia 24.25. and of whom the Apostle Hebrew 5.11. Says that they were dull of hearing. Thirdly.
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These non-proficients that I am to speake of, are such as enjoying, and frequenting also the meanes, can obtaine no grace by them, no saving knowledge, no faith, no change of heart at all,
These non-proficients that I am to speak of, Are such as enjoying, and frequenting also the means, can obtain no grace by them, no Saving knowledge, no faith, no change of heart At all,
None of us is able to say unto the worst man that heareth us, as that Prophet by immediate revelation was able to say unto Amaziah the King, 2 Chron. 25.6. I know that God hath determined to destroy thee, because thou hast not hearkened unto my counsell.
None of us is able to say unto the worst man that hears us, as that Prophet by immediate Revelation was able to say unto Amaziah the King, 2 Chronicles 25.6. I know that God hath determined to destroy thee, Because thou hast not harkened unto my counsel.
Whos•ever shall not receive you, nor heare your words (saith hee to his Apostles, Matth 10.14, 15. and that which hee saith of their ministery in that place, hee would have to be understood of the ministery of any other, whom he sendeth to teach his people, Iob. 13.20.) verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, then for that city.
Whos•ever shall not receive you, nor hear your words (Says he to his Apostles, Matthew 10.14, 15. and that which he Says of their Ministry in that place, he would have to be understood of the Ministry of any other, whom he sends to teach his people, Job 13.20.) verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgement, then for that City.
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and profit by thy hearing, unlesse thou heare it, and receive it, and bring forth fruit, as our Saviour speaketh of the good hearer, Mar. 4.20. Thou wilt say againe, I thanke God I do not onely heare, but profit too, I get some knowledge by my hearing.
and profit by thy hearing, unless thou hear it, and receive it, and bring forth fruit, as our Saviour speaks of the good hearer, Mar. 4.20. Thou wilt say again, I thank God I do not only hear, but profit too, I get Some knowledge by my hearing.
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Why should they of Capernaum be in worse case at the day of judgement then they of Sodom, as he saith, Mat. 11.24. He telleth us ver. 20. Because (having such meanes of grace) they repented not. Secondly.
Why should they of Capernaum be in Worse case At the day of judgement then they of Sodom, as he Says, Mathew 11.24. He Telleth us for. 20. Because (having such means of grace) they repented not. Secondly.
So as the Lord may say to thee, as the Apostle saith in another sense to the Corinthians, 2 Cor. 6.12. Thou hast not beene straitned in mee, but thou hast beene straitened in thine owne bowells.
So as the Lord may say to thee, as the Apostle Says in Another sense to the Corinthians, 2 Cor. 6.12. Thou hast not been straitened in me, but thou hast been straitened in thine own bowels.
So expounding the parable of the sower, and shewing how many of them that heare the word are never the better for it, hee giveth this for a cause of it, Luke 8.14.
So expounding the parable of the sour, and showing how many of them that hear the word Are never the better for it, he gives this for a cause of it, Lycia 8.14.
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To have the meanes, and to have grace denyed thee of God to profit by them, is a fearefull signe that God loveth thee not, that hee regardeth thee not, that hee never ordained nor appointed thee unto life.
To have the means, and to have grace denied thee of God to profit by them, is a fearful Signen that God loves thee not, that he Regardeth thee not, that he never ordained nor appointed thee unto life.
You know who it is that said, Iohn 8.47. Hee that is of God, heareth Gods words, yee therefore heare not, because yee are not of God, and 10 26. Yee therefore beleeve not, because yee are none of my sheepe.
You know who it is that said, John 8.47. He that is of God, hears God's words, ye Therefore hear not, Because ye Are not of God, and 10 26. Ye Therefore believe not, Because ye Are none of my sheep.
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Therefore Iohn Baptist compareth the ministery of the Gospell. Mat. 3.12. unto a fanne, when Christ maketh use of this fanne amongst a people, it will appeare who among them are wheate that shall bee gathered in the Lords garner, and who are chaffe that shall be cast into the unquenchable fire.
Therefore John Baptist compareth the Ministry of the Gospel. Mathew 3.12. unto a fan, when christ makes use of this fan among a people, it will appear who among them Are wheat that shall be gathered in the lords garner, and who Are chaff that shall be cast into the unquenchable fire.
Neglect not the meanes, though you have beene hearers thus long, and got no good by it, God hath not beene pleased to worke with his word in your hearts,
Neglect not the means, though you have been hearers thus long, and god no good by it, God hath not been pleased to work with his word in your hearts,
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but of his wrath rather, yet I may say to thee, as the Prophet doth in another case, Ioel 2.14. Who knoweth whether he will returne and repent, and leave a blessing behind him;
but of his wrath rather, yet I may say to thee, as the Prophet does in Another case, Joel 2.14. Who Knoweth whither he will return and Repent, and leave a blessing behind him;
Hearken diligently unto mee, saith the Lord, Esay 55.2. Prepare thy selfe before, keepe thine eye, and eare, and mind, attentive when thou hearest, meditate, conferre, use all the meanes thou canst to make thy hearing profitable unto thee. Thirdly and lastly.
Harken diligently unto me, Says the Lord, Isaiah 55.2. Prepare thy self before, keep thine eye, and ear, and mind, attentive when thou Hearst, meditate, confer, use all the means thou Canst to make thy hearing profitable unto thee. Thirdly and lastly.
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Thinke not thou canst receive, and profit by the Word, when thou listest, thou canst repent when thou listest, Say not, ô if I lived under such a mans ministery,
Think not thou Canst receive, and profit by the Word, when thou listest, thou Canst Repent when thou listest, Say not, o if I lived under such a men Ministry,
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how should I profit? No, no, remember who it is that saith, Esa. 48.17 Thus saith the Lord thy redeemer, the holy one of Israel, I am the Lord thy God, that teacheth thee to profit.
how should I profit? No, no, Remember who it is that Says, Isaiah 48.17 Thus Says the Lord thy redeemer, the holy one of Israel, I am the Lord thy God, that Teaches thee to profit.
If thou cryest after knowledge (saith Solomon. Prov. 2.3.5.) and listest up thy voyce (cryest heartily and earnestly) for understanding, then shalt thou understand the feare of the Lord,
If thou Christ After knowledge (Says Solomon. Curae 2.3.5.) and listest up thy voice (Christ heartily and earnestly) for understanding, then shalt thou understand the Fear of the Lord,
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The third and last sort of people which I told you this use of exhortation doth concerne, are such as have obtained of God, not onely the meanes of grace, the ministery of his Word,
The third and last sort of people which I told you this use of exhortation does concern, Are such as have obtained of God, not only the means of grace, the Ministry of his Word,
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Such of you (for I doubt not, but many of you are such) must know that you can never bee sufficiently thankefull unto God for this singular mercy. First.
Such of you (for I doubt not, but many of you Are such) must know that you can never be sufficiently thankful unto God for this singular mercy. First.
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That the place where thou livest, should bee as Goshen (enjoy the light, Exod. 10.21 — 23.) when as so many other places remaine in palpable darkenesse,
That the place where thou Livest, should be as Goshen (enjoy the Light, Exod 10.21 — 23.) when as so many other places remain in palpable darkness,
Many righteous men, many good people desire to heare that that you heare, would count it their happinesse to enjoy the meanes that you do, where you dwell, and cannot.
Many righteous men, many good people desire to hear that that you hear, would count it their happiness to enjoy the means that you do, where you dwell, and cannot.
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If God have done this for thee (beloved) know thou hast cause to doe as that poore convert did when he had felt this power of God in his ordinance, 1 Cor 14.25. even to fall downe upon thy face, and to worship, and praise God for it.
If God have done this for thee (Beloved) know thou hast cause to do as that poor convert did when he had felt this power of God in his Ordinance, 1 Cor 14.25. even to fallen down upon thy face, and to worship, and praise God for it.
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From hence thou mayest conclude infallibly (and so canst thou no• from al the outward blessings, that ever thou receivest from him) that God loveth thee with an everlasting love,
From hence thou Mayest conclude infallibly (and so Canst thou no• from all the outward blessings, that ever thou receivest from him) that God loves thee with an everlasting love,
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If God have shewed thee that mercy, that loving kindnesse, as to draw thee by his word and spirit, certainly he hath loved thee with an everlasting love.
If God have showed thee that mercy, that loving kindness, as to draw thee by his word and Spirit, Certainly he hath loved thee with an everlasting love.
We know (saith the Apostle, Rom. 8.28.) that all things worke together for good, to them that love God, to them that are called according to his purpose.
We know (Says the Apostle, Rom. 8.28.) that all things work together for good, to them that love God, to them that Are called according to his purpose.
If thou find thy selfe to be thus effectually, and inwardly called, certainly every thing that befalleth thee shall tend to the increase of thy happinesse.
If thou find thy self to be thus effectually, and inwardly called, Certainly every thing that befalls thee shall tend to the increase of thy happiness.
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Let the hardnesse of heart, and profanenesse that thou seest in others, draw thee to an admiration of this goodnesse and mercy of God towards thy selfe.
Let the hardness of heart, and profaneness that thou See in Others, draw thee to an admiration of this Goodness and mercy of God towards thy self.
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That the dew of Gods grace should fall upon thy heart (as the materiall dew did upon Gideons fleece, Iudges 6.37) and the ground that is round about thee should be dry, not one drop of this dew upon it;
That the due of God's grace should fallen upon thy heart (as the material due did upon Gideons fleece, Judges 6.37) and the ground that is round about thee should be dry, not one drop of this due upon it;
and deny it unto so many that were every whit as good as I, nay better farre then I, better in state and calling, better in capacity and understanding,
and deny it unto so many that were every whit as good as I, nay better Far then I, better in state and calling, better in capacity and understanding,
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why gloriest thou? Remember what use David made of the difference God had made betweene him and Saul, 2 Sam. 6.22. I will be more vile then thus, and will be base in mine owne sight.
why gloriest thou? remember what use David made of the difference God had made between him and Saul, 2 Sam. 6.22. I will be more vile then thus, and will be base in mine own sighed.
And we shall see great reason for it, if we consider well what our Saviour saith, Luke 12 48. Vnto whomsoever much is given, of him shall be much required.
And we shall see great reason for it, if we Consider well what our Saviour Says, Lycia 12 48. Unto whomsoever much is given, of him shall be much required.
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And this use of exhortation concerneth three sorts of people especially. 1. Such as live where they cannot enjoy the ordinary means of grace & conversion. 2. Such as do enjoy the ordinary means,
And this use of exhortation concerns three sorts of people especially. 1. Such as live where they cannot enjoy the ordinary means of grace & conversion. 2. Such as do enjoy the ordinary means,
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Though wee may not, nor dare say, that all they are damned that live without the ministery of the Gospell (which as we have heard) is the onely sufficient,
Though we may not, nor Dare say, that all they Are damned that live without the Ministry of the Gospel (which as we have herd) is the only sufficient,
but can without meanes (if it please him) worke grace in his elect, as is plaine by Heb. 11.31. that hee did in Rahab while shee lived in Iericho, and by Matth. 2.12. that he did in the wise-men while they lived in the East, among Pagans and Infidells;
but can without means (if it please him) work grace in his elect, as is plain by Hebrew 11.31. that he did in Rahab while she lived in Jericho, and by Matthew 2.12. that he did in the Wise men while they lived in the East, among Pagans and Infidels;
And though they cannot doe it, because this is hid from their owne eyes (as our Saviour speaketh of Ierusalem, Luke 1•. 42.) yet ought wee that have heard this Doctrine,
And though they cannot do it, Because this is hid from their own eyes (as our Saviour speaks of Ierusalem, Lycia 1•. 42.) yet ought we that have herd this Doctrine,
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Now should I come to the confirmation of the Doctrine, and shew you that the sinnes that a man committeth, who is truly regenerate, are in sundry respects much more hainous and dangerous then the same sinnes are, being committed by another man.
Now should I come to the confirmation of the Doctrine, and show you that the Sins that a man Committeth, who is truly regenerate, Are in sundry respects much more heinous and dangerous then the same Sins Are, being committed by Another man.
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but gentle, shewing all meekenesse unto all men, Titus 3.2. He prescribeth that, as a preservative against that corruption verse 3. For wee our selves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hatefull and hating one another.
but gentle, showing all meekness unto all men, Titus 3.2. He prescribeth that, as a preservative against that corruption verse 3. For we our selves also were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures, living in malice and envy, hateful and hating one Another.
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If God had not let Paul feele the thorne that was in his owne flesh, whereby (as by a messenger of Satan ) hee was buffeted, and abased, he was in danger to have beene exalted above measure,
If God had not let Paul feel the thorn that was in his own Flesh, whereby (as by a Messenger of Satan) he was buffeted, and abased, he was in danger to have been exalted above measure,
and to have growne proud, and insolent with the aboundance of revelations he had received, and therefore twice in one verse, 2 Cor. 12.7. he saith, this thorne in the flesh was given him, least hee should bee exalted above measure.
and to have grown proud, and insolent with the abundance of revelations he had received, and Therefore twice in one verse, 2 Cor. 12.7. he Says, this thorn in the Flesh was given him, lest he should be exalted above measure.
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WEE have already heard that these words doe containe the fourth and last argument, whereby David doth aggravate and set forth the hainousnesse of his foule sinnes, taken from the consideration of that truth of grace and saving knowledge God had wrought in him, before he fell thus fearefully.
we have already herd that these words do contain the fourth and last argument, whereby David does aggravate and Set forth the heinousness of his foul Sins, taken from the consideration of that truth of grace and Saving knowledge God had wrought in him, before he fell thus fearfully.
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And that there are three principall things to be observed in them. 1. The description that David maketh here of his owne true conversion and regeneration.
And that there Are three principal things to be observed in them. 1. The description that David makes Here of his own true conversion and regeneration.
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From this then, that David doth here aggravate his sins from this consideration that he was a re•enerate man, he had truth of grace and saving knowledge in him before he fell into these sins; we learne.
From this then, that David does Here aggravate his Sins from this consideration that he was a re•enerate man, he had truth of grace and Saving knowledge in him before he fell into these Sins; we Learn.
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Of the one it is said, Iude 15. that their ungodly deeds are ungodly committed. Of the other it is said, Psal. 18.21. that they have not wickedly departed from their God.
Of the one it is said, Iude 15. that their ungodly Deeds Are ungodly committed. Of the other it is said, Psalm 18.21. that they have not wickedly departed from their God.
The adultery that David committed was (doubtlesse) great filthinesse, and yet there is certainly a great deale more wickednes in the whoredomes of many other men, then there was in his.
The adultery that David committed was (doubtless) great filthiness, and yet there is Certainly a great deal more wickedness in the whoredoms of many other men, then there was in his.
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yet was it not committed so hainously, with so bad an heart, as the Apostacy of many a one hath beene, that yet did never deny Christ with such oathes and execrations as Peter did.
yet was it not committed so heinously, with so bad an heart, as the Apostasy of many a one hath been, that yet did never deny christ with such Oaths and execrations as Peter did.
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Bee not mercifull unto all that transgresse maliciouslly, saith David, Psalme 59.5. Peter tansgressed, but not maliciously, he did unfeinedly love Christ in his heart, even then,
be not merciful unto all that transgress maliciouslly, Says David, Psalm 59.5. Peter tansgressed, but not maliciously, he did unfeignedly love christ in his heart, even then,
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So that you plainly see, that though in respect of the outward act of sinne there be no apparent difference to be discerned betweene the regenerate & the wicked man,
So that you plainly see, that though in respect of the outward act of sin there be no apparent difference to be discerned between the regenerate & the wicked man,
as that hee will never impute them, or take notice of them. Of these sinnes it is, that David speaketh, Psalme 130.3. If thou Lord shouldst marke iniquities:
as that he will never impute them, or take notice of them. Of these Sins it is, that David speaks, Psalm 130.3. If thou Lord Shouldst mark iniquities:
ô Lord who shall stand? And the Prophet, Micah 7.18. Who is a God like unto thee, that pardoneth iniquitie, and passeth by the transgression of the remnant of his heritage? And the Lord himselfe, Mal. 3.17. I will spare them as a man spareth his owne sonne that serveth him. Secondly.
o Lord who shall stand? And the Prophet, micah 7.18. Who is a God like unto thee, that Pardoneth iniquity, and passes by the Transgression of the remnant of his heritage? And the Lord himself, Malachi 3.17. I will spare them as a man spares his own son that serves him. Secondly.
Christ is hee onely that giveth repentance to Israel, and forgivenesse of sins, as the Apostle speaketh Act. 5.31. 2. He hath no certain promise that God wil ever give him grace to repent after he hath sinned,
christ is he only that gives Repentance to Israel, and forgiveness of Sins, as the Apostle speaks Act. 5.31. 2. He hath no certain promise that God will ever give him grace to Repent After he hath sinned,
For 1. He hath in him the principle of repentance, that that will helpe him to recover himselfe, The seed of God remaineth in him, as the Apostle saith, 1 Iohn 3 9. That seed, that habit of grace, is immortall and incorruptible,
For 1. He hath in him the principle of Repentance, that that will help him to recover himself, The seed of God remains in him, as the Apostle Says, 1 John 3 9. That seed, that habit of grace, is immortal and incorruptible,
It is living water, it is in him as a well of water springing up unto everlasting life, as our Saviour speaketh, Iohn 4.14 2. The Lord (whose onely worke it is to raise up them that are bowed downe, as David singed to his praise, Psalme 145.14.) hath promised that hee shall not dye in his sinnes,
It is living water, it is in him as a well of water springing up unto everlasting life, as our Saviour speaks, John 4.14 2. The Lord (whose only work it is to raise up them that Are bowed down, as David singed to his praise, Psalm 145.14.) hath promised that he shall not die in his Sins,
if they happen through frailtie to goe astray from God, they) shall returne, they shall revive as the corne, which though it seeme (sometimes by water, sometimes by frosts) to be quite dead,
if they happen through frailty to go astray from God, they) shall return, they shall revive as the corn, which though it seem (sometime by water, sometime by frosts) to be quite dead,
Marke three things (I beseech you) in this speech of our blessed Saviour. 1. Whosoever beleeveth in mee (saith hee) shall never dye. As if hee had said, that spirituall life, that life of grace which hee hath received from mee, is permanent. •.
Mark three things (I beseech you) in this speech of our blessed Saviour. 1. Whosoever Believeth in me (Says he) shall never die. As if he had said, that spiritual life, that life of grace which he hath received from me, is permanent. •.
and take hold of, to keepe him from sinking in the guise of despaire, and to draw him out of it) hee (I say) that did then give assurance unto him that his faith should not faile, nor utterly dye in him,
and take hold of, to keep him from sinking in the guise of despair, and to draw him out of it) he (I say) that did then give assurance unto him that his faith should not fail, nor utterly die in him,
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When thou art converted, strengthen thy brethren ) hee hath given the same assurance to every elect and beleeving man, that his faith shall never utterly faile,
When thou art converted, strengthen thy brothers) he hath given the same assurance to every elect and believing man, that his faith shall never utterly fail,
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The fourth and last difference betweene the falls of the wicked, and of the regenerate man, in respect of the danger of them, is this, That whereas wickked men being the people of Gods curse, as the Lord calleth them, Esay. 34.5.
The fourth and last difference between the falls of the wicked, and of the regenerate man, in respect of the danger of them, is this, That whereas wicked men being the people of God's curse, as the Lord calls them, Isaiah. 34.5.
As if hee had said, this is all the good they shall get by their service of sin, that by committing one sin, they shall become more apt to commit another,
As if he had said, this is all the good they shall get by their service of since, that by committing one since, they shall become more apt to commit Another,
and so by filling up a great measure of sin (which is said to have beene the cause why the Amorites were spared so long, Gen. 15.16.) they might heape up wrath, as Elihu speaketh, Iob 36.12. against the day of wrath.
and so by filling up a great measure of since (which is said to have been the cause why the amorites were spared so long, Gen. 15.16.) they might heap up wrath, as Elihu speaks, Job 36.12. against the day of wrath.
Every thing that befalleth them, yea even their foulest sins that God permitteth them to fall into, shall by the grace of repentance, make for their good, they shall tend to the bettering of them,
Every thing that befalls them, yea even their Foulest Sins that God permitteth them to fallen into, shall by the grace of Repentance, make for their good, they shall tend to the bettering of them,
and making of them more happy men, then otherwise they would have beene. Insomuch as that which David saith of his affliction. Psal. 119. 7•. It is good for me, that I have beene afflicted, that both David and all the faithfull have cause to say of their grievous falls, Gods grace turning them to matter of greater repentance, it is good for me, that God did leave me to my selfe.
and making of them more happy men, then otherwise they would have been. Insomuch as that which David Says of his affliction. Psalm 119. 7•. It is good for me, that I have been afflicted, that both David and all the faithful have cause to say of their grievous falls, God's grace turning them to matter of greater Repentance, it is good for me, that God did leave me to my self.
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This is an incredible thing, and dangerous also to bee taught (you will say) for this seemeth to give great encouragement unto the committing of any sinne,
This is an incredible thing, and dangerous also to be taught (you will say) for this seems to give great encouragement unto the committing of any sin,
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and what need men bee afraid of sinne, their sinnes shall doe them good, that they shall become by them the better and more happy men? But to this I answer.
and what need men be afraid of sin, their Sins shall do them good, that they shall become by them the better and more happy men? But to this I answer.
That their damnation is just, that make such inferences and conclusions from this Doctrine, as the Apostle speaketh, Rom. 3.8. that say, let us therefore doe evill, that good may come of it.
That their damnation is just, that make such inferences and conclusions from this Doctrine, as the Apostle speaks, Rom. 3.8. that say, let us Therefore do evil, that good may come of it.
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And who will therefore desire, and runne into any affliction or misery, because hee hath heard that it shall bee good for Gods children, that they have beene afflicted.
And who will Therefore desire, and run into any affliction or misery, Because he hath herd that it shall be good for God's children, that they have been afflicted.
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For as none doe ever attaine to any comfortable communion with Christ, or great measure of any other saving grace, that have not first beene humbled in sense of their owne sinnes. ( I dwell with him (saith the Lord, Esa. 47.15.) that is of a contrite and humble spirit ;
For as none doe ever attain to any comfortable communion with christ, or great measure of any other Saving grace, that have not First been humbled in sense of their own Sins. (I dwell with him (Says the Lord, Isaiah 47.15.) that is of a contrite and humble Spirit;
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and did him more good that way, then that great affliction hee had had a little before, either through the extreame feare hee was in of the host of Senacherib, verse 1.2, 20. or through that mortall sicknesse wherby the Lord had visited him, verse 24. was able to do;
and did him more good that Way, then that great affliction he had had a little before, either through the extreme Fear he was in of the host of Sennacherib, verse 1.2, 20. or through that Mortal sickness whereby the Lord had visited him, verse 24. was able to do;
then by all the afflictions hee had endured under Saul. He was never able to offer unto God the sacrifice of so broken and contrite an heart, which he speaketh of verse 17. untill now. Secondly.
then by all the afflictions he had endured under Saul. He was never able to offer unto God the sacrifice of so broken and contrite an heart, which he speaks of verse 17. until now. Secondly.
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The burnt child (we say) will dread the fire. And as Paul saith of Onesimus, Phil. 15. Perhaps hee therefore departed for a season, that thou shouldest receive him for ever.
The burned child (we say) will dread the fire. And as Paul Says of Onesimus, Philip 15. Perhaps he Therefore departed for a season, that thou Shouldst receive him for ever.
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and absenting himselfe from thee for a time, that even this sinne of his, his former unfaithfullnesse, will be a meane to make him a better servant unto thee,
and absenting himself from thee for a time, that even this sin of his, his former unfaithfulness, will be a mean to make him a better servant unto thee,
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So may it bee truly said of many of Gods servants, their very sins that they have fallen into, have made them better servants unto God then ever they were before,
So may it be truly said of many of God's Servants, their very Sins that they have fallen into, have made them better Servants unto God then ever they were before,
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Lecture CVIII. On Psalme 51.6. Ianu. 20. 1628. IT followeth now, that we proceed unto the proofe and confirmation of the Doctrine, and shew you, That the sins of a man that is truly regenerat, are in sundry respects much more hainous and dangerous then the same sins are, being committed by another man. Two sorts of witnesses there are to confirme this. 1. The conscience of the regenerate themselves. 2. The Lord who is greater then the conscience of any man. For the first.
Lecture CVIII. On Psalm 51.6. Janu 20. 1628. IT follows now, that we proceed unto the proof and confirmation of the Doctrine, and show you, That the Sins of a man that is truly regenerate, Are in sundry respects much more heinous and dangerous then the same Sins Are, being committed by Another man. Two sorts of Witnesses there Are to confirm this. 1. The conscience of the regenerate themselves. 2. The Lord who is greater then the conscience of any man. For the First.
For as it is evident, they were truly regenerated before they fell, so is it as evident, that they judged their sins to be so much the more hainous and damnable,
For as it is evident, they were truly regenerated before they fell, so is it as evident, that they judged their Sins to be so much the more heinous and damnable,
As if he had said, This, this is that that maketh my sinnes intollerably heavy to my conscience, that thou hadst given me saving knowledge, I was in the state of grace,
As if he had said, This, this is that that makes my Sins intolerably heavy to my conscience, that thou Hadst given me Saving knowledge, I was in the state of grace,
how much a doe he had to recover his comfort and assurance of Gods favour, it is evident, not only by his weeping so bitterly for it, Matth. 26.75. but specially by that great care Christ had to raise him up againe to comfort him, more then for all the rest of the Apostles.
how much a do he had to recover his Comfort and assurance of God's favour, it is evident, not only by his weeping so bitterly for it, Matthew 26.75. but specially by that great care christ had to raise him up again to Comfort him, more then for all the rest of the Apostles.
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And by encouraging him so earnestly, and so pathetically, Iohn 21.15.17. not to give over his ministery, but to feed his lambs, to feed his sheepe for all that.
And by encouraging him so earnestly, and so pathetically, John 21.15.17. not to give over his Ministry, but to feed his Lambs, to feed his sheep for all that.
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For as we have no cause to doubt, but that he was a regenerate man before he fell into that sinne (for he was a member of that Church of whom the Apostle saith, 1 Cor. 1.2. that they were sanctified in Iesus Christ, they were called to bee Saints ) so it is evident, that when he came to see what he had done, he judged his sinne to be so hainous and intolerable, that he was brought even to the brinke of desperation.
For as we have no cause to doubt, but that he was a regenerate man before he fell into that sin (for he was a member of that Church of whom the Apostle Says, 1 Cor. 1.2. that they were sanctified in Iesus christ, they were called to be Saints) so it is evident, that when he Come to see what he had done, he judged his sin to be so heinous and intolerable, that he was brought even to the brink of desperation.
Insomuch as the Apostle was faine to write unto the Church earnestly, 2 Cor, 2.7, 8. that they would comfort him and confirme their love toward him, for feare he were even swallowed up with over-much sorrow.
Insomuch as the Apostle was feign to write unto the Church earnestly, 2 Cor, 2.7, 8. that they would Comfort him and confirm their love towards him, for Fear he were even swallowed up with overmuch sorrow.
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If they had beene their owne men, and in their right minds, they would easily have discerned they have no reason to be so troubled, seeing they (being once regenerate) were not under the law, but under grace, and consequently their sinne (whatsoever it were,
If they had been their own men, and in their right minds, they would Easily have discerned they have no reason to be so troubled, seeing they (being once regenerate) were not under the law, but under grace, and consequently their sin (whatsoever it were,
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how hainous soever) could not have dominion over them, Rom. 6.14. They had not sinned, nor could possibly sinne, as other men did, with the full sway of their soule, the full consent of their will.
how heinous soever) could not have dominion over them, Rom. 6.14. They had not sinned, nor could possibly sin, as other men did, with the full sway of their soul, the full consent of their will.
For the seed of God remaineth still in them, as the Apostle speaketh, 1 Iohn 3.9. They should not be damned for any sinne, that they had committed, or could commit.
For the seed of God remains still in them, as the Apostle speaks, 1 John 3.9. They should not be damned for any sin, that they had committed, or could commit.
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For there is no condemnation to them that are once in Christ, Rom. 8.1. It is not possible they should dye in their sinnes, but they shall certainely be renewed by repentance.
For there is no condemnation to them that Are once in christ, Rom. 8.1. It is not possible they should die in their Sins, but they shall Certainly be renewed by Repentance.
and much perplexed in mind for their sinnes, are distempered in their braines, or at least are but silly weake creatures, voyd of all judgement) to these men I say, that those three persons, whom I have brought for witnesses to confirme this truth, were all in their right minds, they were not mad, they were not distempered in their braines, either through melancholy o• tentation (though I confesse, many of Gods people are so often times) they judged not otherwise of their falls then they had just cause to doe;
and much perplexed in mind for their Sins, Are distempered in their brains, or At least Are but silly weak creatures, void of all judgement) to these men I say, that those three Persons, whom I have brought for Witnesses to confirm this truth, were all in their right minds, they were not mad, they were not distempered in their brains, either through melancholy o• tentation (though I confess, many of God's people Are so often times) they judged not otherwise of their falls then they had just cause to do;
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For (notwithstanding all that hath bin sayd, or can possibly be said out of Gods word touching the unchangeablenesse of Gods love to all that are in Christ,
For (notwithstanding all that hath been said, or can possibly be said out of God's word touching the unchangeableness of God's love to all that Are in christ,
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or touching the perpetuity of their happy estate that are once truly regenerate, yet) the Lord hath both by his word and works, given two testimonies in this case, whereby he hath clearely declared how hee judgeth and esteemeth of the sins that his owne people fall into.
or touching the perpetuity of their happy estate that Are once truly regenerate, yet) the Lord hath both by his word and works, given two testimonies in this case, whereby he hath clearly declared how he Judgeth and esteems of the Sins that his own people fallen into.
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And even of Christ Iesus, the Angel of the Covenant, the Lord saith to his people, Exod. 23.21. Obey his voice, provoke him not, for he will not pardon your transgressions ;
And even of christ Iesus, the Angel of the Covenant, the Lord Says to his people, Exod 23.21. Obey his voice, provoke him not, for he will not pardon your transgressions;
my covenant will I not breake, nor alter the thing that is gone out of my lips. And againe, Psalme 99.8. Thou wast a God that forgavest them, though thou didst take vengeance of their inventions.
my Covenant will I not break, nor altar the thing that is gone out of my lips. And again, Psalm 99.8. Thou wast a God that forgavest them, though thou didst take vengeance of their Inventions.
He hath an armoury full of the weapons of his indignations, as the Prophet speaketh, Ieremy 50.25. O how terrible hath the Lord shewed himselfe to many of his deare servants this way.
He hath an armoury full of the weapons of his indignations, as the Prophet speaks, Ieremy 50.25. O how terrible hath the Lord showed himself to many of his deer Servants this Way.
I will not stand upon the example of David, how sharply God scourged him for those sins which he bewaileth in this Psalme, with what changes and armies of sorrowes and plagues (as Iob speaketh, cap. 10.17.) he followed him ever after, all the dayes of his life.
I will not stand upon the Exampl of David, how sharply God scourged him for those Sins which he bewaileth in this Psalm, with what changes and armies of sorrows and plagues (as Job speaks, cap. 10.17.) he followed him ever After, all the days of his life.
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What say you to that foolish pride they shewed, the one in numbring the people, the other in shewing all his treasures to the Embassadours of the King of Babell? O how severe was God in his judgments against them both even for this sin? Of David it is said, 1 Chron 21.14, that God slew of his subjects for that, seventy thousand men. And of Hezechiah it is said, • Chron 32.25, that for that sinne, there was wrath upon him, and upon Iudah, and Ierusalem.
What say you to that foolish pride they showed, the one in numbering the people, the other in showing all his treasures to the ambassadors of the King of Babel? Oh how severe was God in his Judgments against them both even for this since? Of David it is said, 1 Chronicles 21.14, that God slew of his subject's for that, seventy thousand men. And of Hezekiah it is said, • Chronicles 32.25, that for that sin, there was wrath upon him, and upon Iudah, and Ierusalem.
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and stagger at that promise, and instead of speaking onely to the rocke, smote it twice (you shall see the story, Numb. 20.8 — 1•.) and Moses in a passion spake unadvisedly with his lips, as the Psalmist speaketh, Psalme 106.33. Certainly this was but a frailtie in them, no presumptuous sin;
and stagger At that promise, and instead of speaking only to the rock, smote it twice (you shall see the story, Numb. 20.8 — 1•.) and Moses in a passion spoke unadvisedly with his lips, as the Psalmist speaks, Psalm 106.33. Certainly this was but a frailty in them, no presumptuous since;
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And yet see how angry the Lord was with them even for this sin? Because of this, he would by no meanes be intreated to let them goe into the land of promise;
And yet see how angry the Lord was with them even for this since? Because of this, he would by no means be entreated to let them go into the land of promise;
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and the faithfull Corinthians, going to the Communion without care to prepare and examine themselves before? Certainly these were but sins of carelesnesse and negligence.
and the faithful Corinthians, going to the Communion without care to prepare and examine themselves before? Certainly these were but Sins of carelessness and negligence.
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The Lord met Moses in the Inne, and sought to kill him, saith the text, Exod. 4.24. The Lord did not only bring old Ely to a violent and strange death, he brake his necke, 1 Sam. 4 18. but he plagued his whole house and posteritie for ever for that sin, in a most fearefull manner, 1 Sam. 2.31 — 33 and cap. 3.11.14. The Lord sent a pestilence and mortality among the faithfull Corinthians, even for this sin.
The Lord met Moses in the Inn, and sought to kill him, Says the text, Exod 4.24. The Lord did not only bring old Ely to a violent and strange death, he brake his neck, 1 Sam. 4 18. but he plagued his Whole house and posterity for ever for that since, in a most fearful manner, 1 Sam. 2.31 — 33 and cap. 3.11.14. The Lord sent a pestilence and mortality among the faithful Corinthians, even for this since.
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They rebelled and vexed his holy spirit (saith the Prophet, Esa. 6•. 10. speaking of the Church of God in the wildernesse) therefore hee was turned to bee their enemy.
They rebelled and vexed his holy Spirit (Says the Prophet, Isaiah 6•. 10. speaking of the Church of God in the Wilderness) Therefore he was turned to be their enemy.
for that was the sin that so provoked him then, as you may see, vers. 58.) hee was wroth (saith the Psalmist, Psalme 78.59.) and greatly abhorred Israel. Though the Lord can beare with many sins in his people;
for that was the since that so provoked him then, as you may see, vers. 58.) he was wroth (Says the Psalmist, Psalm 78.59.) and greatly abhorred Israel. Though the Lord can bear with many Sins in his people;
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or though he beare not with them, yet can correct them only for them, and love them never the worse (as you know parents oft-times doe) yet may Gods children fall into such sins,
or though he bear not with them, yet can correct them only for them, and love them never the Worse (as you know Parents ofttimes do) yet may God's children fallen into such Sins,
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These are things which defile a man, and will make him loathsome, saith our Saviour, Mat. 15.20. What are those things? That he telleth us verse 19. Murders, adulteries, fornications, thefts, false witnesse, blasphemies.
These Are things which defile a man, and will make him loathsome, Says our Saviour, Mathew 15.20. What Are those things? That he Telleth us verse 19. Murders, adulteries, fornications, thefts, false witness, Blasphemies.
A Christian may by his sin cause his father so to loath him, as it may be he shall never have good countenance of him againe, he shall never see his face with comfort while he liveth.
A Christian may by his since cause his father so to loath him, as it may be he shall never have good countenance of him again, he shall never see his face with Comfort while he lives.
as we read. • Chron. 26.21. Of Asa we read, that though he dyed the child of God, as appeareth both by that which is said of him in his life time, 1 Kin. 15.14. that his heart was perfect with the Lord all his dayes ;
as we read. • Chronicles 26.21. Of Asa we read, that though he died the child of God, as appears both by that which is said of him in his life time, 1 Kin. 15.14. that his heart was perfect with the Lord all his days;
and also by the testimonie is given of him twice after his death, 2 Chron. 20.32. and 21.12. though he continued in the state of grace to his very death;
and also by the testimony is given of him twice After his death, 2 Chronicles 20.32. and 21.12. though he continued in the state of grace to his very death;
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They that sinne there, cannot escape the furnace of affliction, as the same Prophet speaketh and interpreteth himselfe, Esay 48.10. 3 Lastly ▪ God useth not,
They that sin there, cannot escape the furnace of affliction, as the same Prophet speaks and interpreteth himself, Isaiah 48.10. 3 Lastly ▪ God uses not,
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See this in that speech of Phinehas, and the Princes, unto the two tribes, and the halfe, Iosh. 22.18. It will be (saith hee) seeing yee rebell to day against the Lord, that to morrow hee will be wroth with the whole congregation of Israel.
See this in that speech of Phinehas, and the Princes, unto the two tribes, and the half, Joshua 22.18. It will be (Says he) seeing ye rebel to day against the Lord, that to morrow he will be wroth with the Whole congregation of Israel.
That wise and holy man (you see) expected present judgement would fall upon Gods people for their sinne, hee had no hope that God would forbeare them for any time,
That wise and holy man (you see) expected present judgement would fallen upon God's people for their sin, he had no hope that God would forbear them for any time,
any overflowing scourge, that shall passe through a nation, or place, as the Lord calleth it, Esa. 28.18. his manner hath beene, to begin with his owne Church and people, Iudgement must beginne at the house of God, saith the Apostle, 1 Pet. 4.17. Begin at my sanctuary, saith the Lord to the destroying Angell, Ezek 9.6. Hee is wont first to scourge his owne people for their sinnes, before hee beginne with the world;
any overflowing scourge, that shall pass through a Nation, or place, as the Lord calls it, Isaiah 28.18. his manner hath been, to begin with his own Church and people, Judgement must begin At the house of God, Says the Apostle, 1 Pet. 4.17. Begin At my sanctuary, Says the Lord to the destroying Angel, Ezekiel 9.6. He is wont First to scourge his own people for their Sins, before he begin with the world;
I tooke the cup at the Lords hand ( the cup of Gods fury, saith the Prophet Ieremy 25.17.) and made all the nations to drinke (that is, prophesied, that they should certainely drinke of it) unto whom the Lord had sent me.
I took the cup At the lords hand (the cup of God's fury, Says the Prophet Ieremy 25.17.) and made all the Nations to drink (that is, prophesied, that they should Certainly drink of it) unto whom the Lord had sent me.
and kingdome against kingdome, and great earthquakes should bee in divers places, and famines, and pestilences, he addeth verse 12. but before all these, they shall lay their hands on you (speaking to his Apostles and Disciples) and persecute you. As if he should say, The judgement shall begin at my house. Thirdly.
and Kingdom against Kingdom, and great earthquakes should be in diverse places, and famines, and pestilences, he adds verse 12. but before all these, they shall lay their hands on you (speaking to his Apostles and Disciples) and persecute you. As if he should say, The judgement shall begin At my house. Thirdly.
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For because yee did not carry the Arke at the first (saith David to the Priests, 1 Chron. 15.13. because yee set it on a cart) the Lord our God made a breach upon us.
For Because ye did not carry the Ark At the First (Says David to the Priests, 1 Chronicles 15.13. Because ye Set it on a cart) the Lord our God made a breach upon us.
and David made that use of it, as you may see, 1 Chron. 13.11.12. David was displeased (that is, grieved, and troubled in mind) because the Lord had made a breach upon Vzza;
and David made that use of it, as you may see, 1 Chronicles 13.11.12. David was displeased (that is, grieved, and troubled in mind) Because the Lord had made a breach upon Uzza;
And certainely, thus are we to judge of the marvellous severity God hath of late shewed towards his people in the Palatinate, and other parts of Germany, and towards the poore Rochellers ;
And Certainly, thus Are we to judge of the marvellous severity God hath of late showed towards his people in the Palatinate, and other parts of Germany, and towards the poor Rochellers;
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and holy in all his workes (as the Prophet speaketh Psalme 145.17.) to make his deare servants spectacles and examples of his severity against sin rather and oftner,
and holy in all his works (as the Prophet speaks Psalm 145.17.) to make his deer Servants spectacles and Examples of his severity against since rather and oftener,
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That though hee doth in this life execute his judgements also, upon some wicked men as well as upon his owne, God is angry with the wicked (saith the Prophet, Psalme 7.11.
That though he does in this life execute his Judgments also, upon Some wicked men as well as upon his own, God is angry with the wicked (Says the Prophet, Psalm 7.11.
And of his judgements that he executeth upon wicked men in this life, if they be compared with those whereby he scourgeth his owne people, it may be said,
And of his Judgments that he Executeth upon wicked men in this life, if they be compared with those whereby he scourges his own people, it may be said,
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as it is, of the misery and oppression the people endured vnder Solomon, compared with that they should suffer under Rehoboam, 1 Kin. 1•. 11 Hee chasteneth them with whip•, but his owne people with Scorpions. Therefore when the Lord threatneth extreame affliction, he expresseth it thus. Micab 6.16. Yee shall beare the reproach of my people.
as it is, of the misery and oppression the people endured under Solomon, compared with that they should suffer under Rehoboam, 1 Kin. 1•. 11 He Chasteneth them with whip•, but his own people with Scorpions. Therefore when the Lord threatens extreme affliction, he Expresses it thus. Micah 6.16. Ye shall bear the reproach of my people.
as Gods people did there in both of them. Of the first, the Church thus complaineth, Lamenta. 1.12. Behold and see, if there be any sorrow like unto my sorrow, which is done unto me;
as God's people did there in both of them. Of the First, the Church thus Complaineth, Lamenta. 1.12. Behold and see, if there be any sorrow like unto my sorrow, which is done unto me;
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and will make it to be a proverbe, and a by-word among all nations, and this house which is high, shall be an astonishment to every one that passeth by it. And Ezek. 5.9. I will doe in thee, that which I have not done, and whereunto I will not doe any more the like.
and will make it to be a proverb, and a Byword among all Nations, and this house which is high, shall be an astonishment to every one that passes by it. And Ezekiel 5.9. I will do in thee, that which I have not done, and whereunto I will not do any more the like.
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And thus have we heard the Doctrine confirmed sufficiently, That the sins of the regenerate are in sundry respects more hainous and dangerous then the same sins are, being committed by other men.
And thus have we herd the Doctrine confirmed sufficiently, That the Sins of the regenerate Are in sundry respects more heinous and dangerous then the same Sins Are, being committed by other men.
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And this we have had proved, both by the testimony of the regenerate themselves, and by the Lords owne testimony, he can as ill abide sin in his owne people,
And this we have had proved, both by the testimony of the regenerate themselves, and by the lords own testimony, he can as ill abide since in his own people,
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All nations shall say (saith the Lord Deut. 29.24) wherefore hath the Lord done thus unto this land? What meaneth the heate of this great anger? Yea Gods owne choise servants have stood amazed at it,
All Nations shall say (Says the Lord Deuteronomy 29.24) Wherefore hath the Lord done thus unto this land? What means the heat of this great anger? Yea God's own choice Servants have stood amazed At it,
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For the Lord doth this out of a respect he hath. 1. Vnto the regenerate themselves whom he doth thus correct. 2. Vnto other men whom he maketh them an example unto. 3. Lastly.
For the Lord does this out of a respect he hath. 1. Unto the regenerate themselves whom he does thus correct. 2. Unto other men whom he makes them an Exampl unto. 3. Lastly.
The Lord is thus sharpe and severe in correcting his dearest children out of the respect he hath to their persons, out of that eternall and unchangeable love he beareth unto them.
The Lord is thus sharp and severe in correcting his dearest children out of the respect he hath to their Persons, out of that Eternal and unchangeable love he bears unto them.
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I will not punish your daughters when they commit whoredome, nor your spouses when they commit adultery, saith the Lord, Hosea 4.14. He reserveth wrath for his enemies, saith the Prophet Nahum 1.2.
I will not Punish your daughters when they commit whoredom, nor your Spouses when they commit adultery, Says the Lord, Hosea 4.14. He reserveth wrath for his enemies, Says the Prophet Nahum 1.2.
and scourge us thus sharply, even for these negligences of ours, for our loosenes and carelesnes in his service, we would be apt to grow as profane and lewd,
and scourge us thus sharply, even for these negligences of ours, for our looseness and carelessness in his service, we would be apt to grow as profane and lewd,
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or upon a nation, he useth to begin with his owne people. 3. When he will make any an example unto others of his anger against sin, he useth to make choise of his owne people for this purpose, rather then of lewd and wicked men. 4. His judgements are wont to be more heavy and sharpe upon his owne people,
or upon a Nation, he uses to begin with his own people. 3. When he will make any an Exampl unto Others of his anger against since, he uses to make choice of his own people for this purpose, rather then of lewd and wicked men. 4. His Judgments Are wont to be more heavy and sharp upon his own people,
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Behold I will melt them and try them (that is, correct them, and correct them sharply, saith the Lord, Ieremy 9.7.) for how shall I doe for the daughter of my people? As though he should have said,
Behold I will melt them and try them (that is, correct them, and correct them sharply, Says the Lord, Ieremy 9.7.) for how shall I do for the daughter of my people? As though he should have said,
and his dearest children that way. 1. The Lord useth admirable patience and forbearance towards many lewd men, He reserveth them to the day of judgement to bee punished, saith the Apostle, 2. Pet. 2.9. 2. In this life many a wicked man goeth scot-free, he tasteth of no affliction.
and his dearest children that Way. 1. The Lord uses admirable patience and forbearance towards many lewd men, He reserveth them to the day of judgement to be punished, Says the Apostle, 2. Pet. 2.9. 2. In this life many a wicked man Goes Scot free, he tasteth of no affliction.
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but to winke at them, The times of ignorance God winked at, saith Paul, Acts 17.30. 7. So that you see many lewd men are in this life priviledged persons, they goe under a protection,
but to wink At them, The times of ignorance God winked At, Says Paul, Acts 17.30. 7. So that you see many lewd men Are in this life privileged Persons, they go under a protection,
On the other side, Looke upon the estate of Gods children in this life, and you shall find, it is farre otherwise with them, they have no such priviledge.
On the other side, Look upon the estate of God's children in this life, and you shall find, it is Far otherwise with them, they have no such privilege.
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And this readinesse they knew to be in the Lord, to heare their prayer at such a time specially hath beene the chiefe thing that hath encouraged them to seeke to him in their distresse, Psal. 65.2. O thou that hearest prayer, unto thee shall all flesh come. and 86.7. In the day of my trouble will I call upon thee, for thou wilt answere me.
And this readiness they knew to be in the Lord, to hear their prayer At such a time specially hath been the chief thing that hath encouraged them to seek to him in their distress, Psalm 65.2. Oh thou that Hearst prayer, unto thee shall all Flesh come. and 86.7. In the day of my trouble will I call upon thee, for thou wilt answer me.
then in this, that in our distresses we have no mind to seeke to God. Hos. 7.14. They have not cryed to me with their hearts, when they bowled upon their beds.
then in this, that in our Distresses we have no mind to seek to God. Hos. 7.14. They have not cried to me with their hearts, when they bowled upon their Beds.
and feeding with them) he never thought of seeking to his father, Luk 15.16, 17 This was Asaes foule sin, 2. Chron. 16.12. When his disease was exceeding grievous, yet he sought not to the Lord, but to the Physicians.
and feeding with them) he never Thought of seeking to his father, Luk 15.16, 17 This was Ashes foul since, 2. Chronicles 16.12. When his disease was exceeding grievous, yet he sought not to the Lord, but to the Physicians.
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But he is never so ready to be found of them in prayer, as then, when they are in greatest distresse, Psal. 46.1. God is our refuge and strength, a very present helpe in trouble.
But he is never so ready to be found of them in prayer, as then, when they Are in greatest distress, Psalm 46.1. God is our refuge and strength, a very present help in trouble.
He is ready to be found at all times by the prayers of his people, Psalme •47. 18 The Lord is nigh unto all them that all upon him, to all that call upon him in truth.
He is ready to be found At all times by the Prayers of his people, Psalm •47. 18 The Lord is High unto all them that all upon him, to all that call upon him in truth.
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This is a helpe and remedy of Gods owne prescribing, Iames 5.13. If any man be afflicted (〈 ◊ 〉 what kind soever) let him pray. Luke 2•. 40. Pray that ye enter not unto tentation.
This is a help and remedy of God's own prescribing, James 5.13. If any man be afflicted (〈 ◊ 〉 what kind soever) let him pray. Luke 2•. 40. Pray that you enter not unto tentation.
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They knew the Lord was able to yeeld them helpe and comfort, in all their distresses, seemed their case never so desperate, Psal. 68.20. He that is our God, is the God of our salvation, and unto God the Lord belong the issues from death.
They knew the Lord was able to yield them help and Comfort, in all their Distresses, seemed their case never so desperate, Psalm 68.20. He that is our God, is the God of our salvation, and unto God the Lord belong the issues from death.
while he remaines angry with us? Deut 32.39. I kill, and I make alive, I wound, and I heale, neither is there any that can deliver out of my hand.
while he remains angry with us? Deuteronomy 32.39. I kill, and I make alive, I wound, and I heal, neither is there any that can deliver out of my hand.
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Paul saith, the messenger of Sathan that buffetted him, was given unto him, 2. Cor. 12.7. 3. In the affliction and wound of conscience, it is God that makes that wound, as Iob speaketh, Iob 23.16. God maketh my heart soft, and the almighty troubleth me.
Paul Says, the Messenger of Sathan that buffeted him, was given unto him, 2. Cor. 12.7. 3. In the affliction and wound of conscience, it is God that makes that wound, as Job speaks, Job 23.16. God makes my heart soft, and the almighty Troubles me.
It is so. 1. In all outward afflictions. Esa. 45.7. I forme the light, and create darknesse, I make peace, and create evill, I the Lord doe all these things.
It is so. 1. In all outward afflictions. Isaiah 45.7. I Form the Light, and create darkness, I make peace, and create evil, I the Lord do all these things.
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For the second case of distresse, we have the example of Paul, who when the messenger of Satan was sent to buffet him. 2. Cor. 12.7. ran to God by prayer for helpe and comfort, as he saith ver. 8. For this thing I besought the Lord thrice, that it might depart from me.
For the second case of distress, we have the Exampl of Paul, who when the Messenger of Satan was sent to buffet him. 2. Cor. 12.7. ran to God by prayer for help and Comfort, as he Says for. 8. For this thing I besought the Lord thrice, that it might depart from me.
This course tooke David when he had many enemies in the Court of Saul, that by informing the King against him, did seeke his life, Psal. 109.4. For my love they are mine adversaries, but I give my selfe unto prayer.
This course took David when he had many enemies in the Court of Saul, that by informing the King against him, did seek his life, Psalm 109.4. For my love they Are mine Adversaries, but I give my self unto prayer.
Iehoshaphat feared, and set himselfe to seeke the Lord, and cryes thus to God, verse 12. We have no might to stand against this great company that commeth against us,
Jehoshaphat feared, and Set himself to seek the Lord, and cries thus to God, verse 12. We have no might to stand against this great company that comes against us,
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as we may see in the complaint of Paul, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death? Much more when God hath sent Satan to stand at their right hand as Psal. 109.6. that was a thorne in Pauls flesh, 2 Cor. 12.7.
as we may see in the complaint of Paul, Rom. 7.24. Oh wretched man that I am, who shall deliver me from the body of this death? Much more when God hath sent Satan to stand At their right hand as Psalm 109.6. that was a thorn in Paul's Flesh, 2 Cor. 12.7.
this hath perplexed, and distressed them more then any outward affliction could doe. Even the motions to sin that have risen from their owne nature have done so,
this hath perplexed, and distressed them more then any outward affliction could do. Even the motions to since that have risen from their own nature have done so,
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First, when some outward affliction hath beene upon them in extremity, or the seare of it, specially such as hath risen from the malice, and fury of their enemies;
First, when Some outward affliction hath been upon them in extremity, or the sear of it, specially such as hath risen from the malice, and fury of their enemies;
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and expressing this his request to God, for the pardon of his sinnes, which appeareth. 1. In the aggravating of his sinnes. 1. He was guilty of offences of all sorts and kinds, transgressions, iniquities, and sinnes.
and expressing this his request to God, for the pardon of his Sins, which appears. 1. In the aggravating of his Sins. 1. He was guilty of offences of all sorts and Kinds, transgressions, iniquities, and Sins.
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and grieved with the misery of his people, and moved even thereby without any other respect to shew mercy to them. 3. Of the multitude, and infinitenesse of Gods mercies whereby he is apt to pardon the sinnes of his people,
and grieved with the misery of his people, and moved even thereby without any other respect to show mercy to them. 3. Of the multitude, and infiniteness of God's Mercies whereby he is apt to pardon the Sins of his people,
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and odious a manner, and had hardned his heart so long in his sin? Surely none other but the knowledge he had of the Lords gracious disposition. 1. Of his loving kindnesse, wherby he was apt to shew mercy to his people, of his owne free grace without all respect to any desert that may be in them. 2. Of the tendernesse of his mercies, and those bowells of compassion that are in him whereby he is apt to be affected,
and odious a manner, and had hardened his heart so long in his since? Surely none other but the knowledge he had of the lords gracious disposition. 1. Of his loving kindness, whereby he was apt to show mercy to his people, of his own free grace without all respect to any desert that may be in them. 2. Of the tenderness of his Mercies, and those bowels of compassion that Are in him whereby he is apt to be affected,
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and hope, in this his request, what gave him hope to obtaine the pardon of his sin? Surely the knowledge he had of the mercy of God, he pleads nothing but mercy, Have mercy upon me O God.
and hope, in this his request, what gave him hope to obtain the pardon of his since? Surely the knowledge he had of the mercy of God, he pleads nothing but mercy, Have mercy upon me Oh God.
These two verses which containe the summe, and effect of his first petition have two principall things to be observed in them. 1. The ground of his faith,
These two Verses which contain the sum, and Effect of his First petition have two principal things to be observed in them. 1. The ground of his faith,
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Now the matter, and substance of the Psalme is a prayer of David. 1. For himselfe to the end of the 17. verse. 2. For the Church (the good estate whereof he had greatly hazarded and endangered by his sin) in the two last verses.
Now the matter, and substance of the Psalm is a prayer of David. 1. For himself to the end of the 17. verse. 2. For the Church (the good estate whereof he had greatly hazarded and endangered by his since) in the two last Verses.
And no marvell, for 1. the Lord beares to his people, the affection of a father. Psal. 103.13. Like as a father pitieth his children, so the Lord pitieth them that feare him.
And no marvel, for 1. the Lord bears to his people, the affection of a father. Psalm 103.13. Like as a father Pitieth his children, so the Lord Pitieth them that Fear him.
And what father is there that sheweth not most love to his child, and readinesse to helpe him when he is in greatest misery? 2. Gods people are then most humbled,
And what father is there that shows not most love to his child, and readiness to help him when he is in greatest misery? 2. God's people Are then most humbled,
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and thinke most basely of themselves, and that is a great furtherance to the successe of their prayers, 1. P•t. 5.5. God resisteth the proud, and giveth grace to the humble, 2. Chron. 7.14. If my people shall humble themselves and pray — then will I heare from heaven.
and think most basely of themselves, and that is a great furtherance to the success of their Prayers, 1. P•t. 5.5. God Resisteth the proud, and gives grace to the humble, 2. Chronicles 7.14. If my people shall humble themselves and pray — then will I hear from heaven.
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3. Then Gods people use to pray heartily, and fervently, 2. Sam. 22.7. In my distresse I called upon the Lord, and cryed unto my God, and he did heare my voice.
3. Then God's people use to pray heartily, and fervently, 2. Sam. 22.7. In my distress I called upon the Lord, and cried unto my God, and he did hear my voice.
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All meanes men seeke to, may say as that counterfeit Samuel (indeed the devill) whom the witch that Saul sought to for comfort in his distresse (as too many wretches do in these dayes) raised up, did say unto him, 1. Sam. 28.16.
All means men seek to, may say as that counterfeit Samuel (indeed the Devil) whom the witch that Saul sought to for Comfort in his distress (as too many wretches do in these days) raised up, did say unto him, 1. Sam. 28.16.
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But 1. either seeke to hide themselves, and flye from God by keeping themselves carefully from all such means as might touch upon that sore, as Adam did, Gen. 3.8.
But 1. either seek to hide themselves, and fly from God by keeping themselves carefully from all such means as might touch upon that soar, as Adam did, Gen. 3.8.
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If any man see thee that hast knowledge, sit at meate in the idols temple (saith the Apostle, 1 Cor. 8.10 and that which he saith of that one sin may bee said of others) shall not the conscience of him that is weake, be emboldened to eat of meates offered unto Idols? So the Lord saith, Ezekiel 16.54. that the Iewes were a comfort to them of Sodom and Samaria. As if hee should say, It is a comfort to lewd men, to see professours as bad as themselves.
If any man see thee that hast knowledge, fit At meat in the Idols temple (Says the Apostle, 1 Cor. 8.10 and that which he Says of that one since may be said of Others) shall not the conscience of him that is weak, be emboldened to eat of Meats offered unto Idols? So the Lord Says, Ezekielem 16.54. that the Iewes were a Comfort to them of Sodom and Samaria. As if he should say, It is a Comfort to lewd men, to see professors as bad as themselves.
If but a woman that professeth religion be an id•e huswife, or unquiet with her husband, the word of God will be blasphenied saith the Apostle, Titus 2.5.
If but a woman that Professes Religion be an id•e huswife, or unquiet with her husband, the word of God will be blasphenied Says the Apostle, Titus 2.5.
Nay, if but a servant that professeth religion, faile any way in his duty to his master, the name of God and his doctrine will bee blasphemed, saith he, 1 Timothy 6.1.
Nay, if but a servant that Professes Religion, fail any Way in his duty to his master, the name of God and his Doctrine will be blasphemed, Says he, 1 Timothy 6.1.
When Simeon and Levy had dealt so lewdly against the Shechemites, Iacob telleth them, Genes. 34 30. they had made him to stinke among the inhabitants of the land.
When Simeon and Levy had dealt so lewdly against the Shechemites, Iacob Telleth them, Genesis. 34 30. they had made him to stink among the inhabitants of the land.
And this was that that the Prophet laid so heavily to Davids charge, even after he had repented, 2 Sam. 12.14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme.
And this was that that the Prophet laid so heavily to Davids charge, even After he had repented, 2 Sam. 12.14. By this deed thou hast given great occasion to the enemies of the Lord to Blaspheme.
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In which respect it may bee sayd of Gods owne people, as our Saviour speaketh of the Scribes and Pharisees, Matth. 23.13. that by their foule and scandalous sinnes, they doe even shut up the kingdome of heaven against men, they doe utterly alienate the hearts of men from entring into the way that should bring them to heaven.
In which respect it may be said of God's own people, as our Saviour speaks of the Scribes and Pharisees, Matthew 23.13. that by their foul and scandalous Sins, they do even shut up the Kingdom of heaven against men, they do utterly alienate the hearts of men from entering into the Way that should bring them to heaven.
IT followeth now that wee proceed unto the second reason of this severity of God towards his owne people, of his correcting them in this life, more sharply, then the lewdest men.
IT follows now that we proceed unto the second reason of this severity of God towards his own people, of his correcting them in this life, more sharply, then the lewdest men.
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As in the case of Iudah, of which the Lord speaketh, Ezek. 5.14. I will make thee wast, and a reproach among the nations that are round about thee, in the sight of all that passe by.
As in the case of Iudah, of which the Lord speaks, Ezekiel 5.14. I will make thee wast, and a reproach among the Nations that Are round about thee, in the sighed of all that pass by.
when Saul was slaine, had not beene so publique, that it had beene concealed from the Philistines. Tell it not in Gath (saith he, 2 Sam. 1.20.) publish it not in the streets of Ashkelon,
when Saul was slain, had not been so public, that it had been concealed from the philistines. Tell it not in Gaza (Says he, 2 Sam. 1.20.) publish it not in the streets of Ashkelon,
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That there be two wayes whereby the Lord getteth glory from wicked men, by these examples of his severity towards his owne children which he setteth before them.
That there be two ways whereby the Lord gets glory from wicked men, by these Examples of his severity towards his own children which he sets before them.
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For 1. In some of them (even in such as he hath appointed unto life) these examples he seeth will be most effectuall to bring them to a serious consideration of their owne dangerous estate,
For 1. In Some of them (even in such as he hath appointed unto life) these Examples he sees will be most effectual to bring them to a serious consideration of their own dangerous estate,
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and so to helpe forward their repentance. 2. In some others (even in desperate and incorrigible sinners) he seeth these examples will be most effectuall to harden them,
and so to help forward their Repentance. 2. In Some Others (even in desperate and incorrigible Sinners) he sees these Examples will be most effectual to harden them,
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As if he should say, The nations when they see my fury toward thee, shall be diversly affected with it. 1. Some of them being astonished at it, will receive instruction,
As if he should say, The Nations when they see my fury towards thee, shall be diversely affected with it. 1. some of them being astonished At it, will receive instruction,
Of the first effect that this hath in the better sort of wicked men, the Lord speaketh againe, Ezek. •8. 19. All they that know thee among the people, shall bee astonished at thee, and thou shalt be a terrour.
Of the First Effect that this hath in the better sort of wicked men, the Lord speaks again, Ezekiel •8. 19. All they that know thee among the people, shall be astonished At thee, and thou shalt be a terror.
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As if hee had said, When they shall see and consider, how the Lord dealeth with thee, this shall teach them what they must looke for themselves, this shall make them to tremble and quake.
As if he had said, When they shall see and Consider, how the Lord deals with thee, this shall teach them what they must look for themselves, this shall make them to tremble and quake.
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Every mans conscience in whom the light of nature is not quite extinguished will bee apt to inferre upon the sight of these examples the very same conclusions which the holy Ghost doth, Prov. 11.31.
Every men conscience in whom the Light of nature is not quite extinguished will be apt to infer upon the sighed of these Examples the very same conclusions which the holy Ghost does, Curae 11.31.
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Behold the righteous (I see) shall bee recompensed in the earth, how much more the wicked and the sinner, such as I am? Weepe for your selves, weepe not for mee (saith our Saviour, Luke 23.28) and marke the reason, ver. 31. For if this be done to the greene tree, what shall be done to the dry? And 1 Pet. 4 17. If judgement begin at the house of God, what shall the end bee of them, that obey not the Gospell of God? As if he had said,
Behold the righteous (I see) shall be recompensed in the earth, how much more the wicked and the sinner, such as I am? Weep for your selves, weep not for me (Says our Saviour, Lycia 23.28) and mark the reason, ver. 31. For if this be done to the green tree, what shall be done to the dry? And 1 Pet. 4 17. If judgement begin At the house of God, what shall the end be of them, that obey not the Gospel of God? As if he had said,
If God be so sharpe and severe toward such as these be (who are farre more righteous then we are) what vengeance may we looke for, what cause of feare and trembling, and weeping have we?
If God be so sharp and severe towards such as these be (who Are Far more righteous then we Are) what vengeance may we look for, what cause of Fear and trembling, and weeping have we?
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For the experience of all ages, hath proved this to bee most certaine, that the strange afflictions that they have seene good men subject unto, hath had marvellous force to harden the hearts of wicked men, in the liking of their owne wayes,
For the experience of all ages, hath proved this to be most certain, that the strange afflictions that they have seen good men Subject unto, hath had marvellous force to harden the hearts of wicked men, in the liking of their own ways,
and insult against religion, and say, Where is now their God? As if they should say, What is become of their religion now? What get they by their great profession, by their forwardnesse,
and insult against Religion, and say, Where is now their God? As if they should say, What is become of their Religion now? What get they by their great profession, by their forwardness,
and running after sermons? And certainly this is a chiefe cause why some good soules have fallen into strange afflictions, some in one kind, some in another (some live in continuall pensivenesse,
and running After Sermons? And Certainly this is a chief cause why Some good Souls have fallen into strange afflictions, Some in one kind, Some in Another (Some live in continual pensiveness,
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as they have sought even to make away themselves) even that God might make of these good soules, his deare children, stones of offence for some desperate sinners and enemies of the Gospel, that live about them, to stumble at,
as they have sought even to make away themselves) even that God might make of these good Souls, his deer children, stones of offence for Some desperate Sinners and enemies of the Gospel, that live about them, to Stumble At,
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I will lay stumbling blocks before this people (saith the Lord, Ieremy 6.21.) and the fathers and the sons together, shall fall upon them, the neighbour and his friend shall perish.
I will lay stumbling blocks before this people (Says the Lord, Ieremy 6.21.) and the Father's and the Sons together, shall fallen upon them, the neighbour and his friend shall perish.
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and the Apodosis or application of the comparison sheweth it ought to be read) One dead fly doth cause the ointment of the Apothecary to send forth a stinking savour,
and the Apodosis or application of the comparison shows it ought to be read) One dead fly does cause the ointment of the Apothecary to send forth a stinking savour,
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But Gods people that live in his Church (in the valley of vision as the Prophet calleth it, Esa. 22.1.) under the ministery of the Gospell, enjoy farre greater and stronger meanes then all other men do.
But God's people that live in his Church (in the valley of vision as the Prophet calls it, Isaiah 22.1.) under the Ministry of the Gospel, enjoy Far greater and Stronger means then all other men do.
And proportionable to the greatnesse and excellency of the meanes, that God vouchsafeth to any to keepe him from sinne, is the greatnesse and heinousnesse of his sinne, in the sight of God.
And proportionable to the greatness and excellency of the means, that God vouchsafeth to any to keep him from sin, is the greatness and heinousness of his sin, in the sighed of God.
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and not to be bettered by them. So saith our Saviour of the Iewes that enjoyed his ministery, Iohn 15.22. If I had not come and spoken unto them they had not had sinne, (that is, their sinne had beene nothing in comparison of that that now it is) but now they have no cloke (no excuse) for their sinne. And for this cause he saith, Mat. 11.24. that it should be more tolerable for Sodom, in the day of judgement then for Capernaum.
and not to be bettered by them. So Says our Saviour of the Iewes that enjoyed his Ministry, John 15.22. If I had not come and spoken unto them they had not had sin, (that is, their sin had been nothing in comparison of that that now it is) but now they have no cloak (no excuse) for their sin. And for this cause he Says, Mathew 11.24. that it should be more tolerable for Sodom, in the day of judgement then for Capernaum.
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Secondly, The regenerate sinne against greater knowledge, then other men doe, and therefore their sinnes are greater and more heinous then other mens are.
Secondly, The regenerate sin against greater knowledge, then other men do, and Therefore their Sins Are greater and more heinous then other men's Are.
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Because knowing the judgement of God ( that they that commit such things are worthy of death saith the Apostle, Rom. 1.32,) yet they not onely doe the same,
Because knowing the judgement of God (that they that commit such things Are worthy of death Says the Apostle, Rom. 1.32,) yet they not only do the same,
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The regenerate mans knowledge is farre greater and clearer then any other mans can bee, and consequently his sin must needs be also greater then any other mans.
The regenerate men knowledge is Far greater and clearer then any other men can be, and consequently his since must needs be also greater then any other men.
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The servant that knoweth his Lords will (saith our Saviour, Luke 12.47.) and prepared not himselfe, nor did according to his will, shall bee beaten with many stripes.
The servant that Knoweth his lords will (Says our Saviour, Lycia 12.47.) and prepared not himself, nor did according to his will, shall be beaten with many stripes.
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This is that that treasureth up wrath unto them against the day of wrath, as the Apostle speaketh, Rom. 2.4, 5. But the mercies and kindnesses that God hath shewed to any wicked man, are nothing if they be compared with that, which he hath shewed to every regenerate soule.
This is that that treasureth up wrath unto them against the day of wrath, as the Apostle speaks, Rom. 2.4, 5. But the Mercies and Kindnesses that God hath showed to any wicked man, Are nothing if they be compared with that, which he hath showed to every regenerate soul.
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The Lord hath shewed another manner of favour and love to his owne people, he hath done more for the poorest wretch that is regenerate, he hath given him more then all the world besides.
The Lord hath showed Another manner of favour and love to his own people, he hath done more for the Poorest wretch that is regenerate, he hath given him more then all the world beside.
Yea (which addeth much to all his former favours) he giveth them to know, that he hath done all this for them, Wee have received (saith the Apostle in the name of the faithfull, 1 Cor. 2.12.) the spirit which is of God, that wee might know the things that are freely given us of God.
Yea (which adds much to all his former favours) he gives them to know, that he hath done all this for them, we have received (Says the Apostle in the name of the faithful, 1 Cor. 2.12.) the Spirit which is of God, that we might know the things that Are freely given us of God.
and to whom men have committed much, of him they will aske the more. And thus doth the Lord aggravate the sin of his people, Deut. 32.6. yea thus will the conscience of every child of God, when it shall be awakened aggravate his owne sin.
and to whom men have committed much, of him they will ask the more. And thus does the Lord aggravate the since of his people, Deuteronomy 32.6. yea thus will the conscience of every child of God, when it shall be awakened aggravate his own since.
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Doe ye thus requite th• Lord, ô yee foolish people and unwise? Is not hee thy father, that hath bought thee? Hath he not made thee, and established thee? Fourthly and lastly.
Do you thus requite th• Lord, o ye foolish people and unwise? Is not he thy father, that hath bought thee? Hath he not made thee, and established thee? Fourthly and lastly.
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The sins of the regenerate, do more hurt then the sins of other men; and therfore their sins are greater and more heinous then the sins of other men. First.
The Sins of the regenerate, do more hurt then the Sins of other men; and Therefore their Sins Are greater and more heinous then the Sins of other men. First.
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And as the Lord saith to Sennacharih, Esa. 37.23. Whom hast thou reproached and blasphemed? and against whom hast thou lifted up thy voice? Even against the holy one of Israel.
And as the Lord Says to Sennacharih, Isaiah 37.23. Whom hast thou reproached and blasphemed? and against whom hast thou lifted up thy voice? Even against the holy one of Israel.
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Noahs drunkennesse is recorded and so is the fearfull curse also that (by occasion of that sinne) fell upon his sonne Ham and all his posterity, Gen. 9.25. Lot• incest is mentioned and so is the judgement also that followed it, Gen. 19.37, 38. the cursed posterity that came of that sinne were a scourge to Gods people for many generations as you may see Psal. 83.8. Solomons fall is mentioned and so is the judgement that fell on his posterity for it, 1 King. 11.31.33.
Noahs Drunkenness is recorded and so is the fearful curse also that (by occasion of that sin) fell upon his son Ham and all his posterity, Gen. 9.25. Lot• Incest is mentioned and so is the judgement also that followed it, Gen. 19.37, 38. the cursed posterity that Come of that sin were a scourge to God's people for many generations as you may see Psalm 83.8. Solomons fallen is mentioned and so is the judgement that fell on his posterity for it, 1 King. 11.31.33.
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And therefore it is to bee observed that as the sinnes of Gods people are recorded in the Word so are the fearefull judgements also recorded, that followed them for these sinnes.
And Therefore it is to be observed that as the Sins of God's people Are recorded in the Word so Are the fearful Judgments also recorded, that followed them for these Sins.
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And if thou couldst well weigh with thy selfe how dearely they paid for their sinnes, thou wouldest bee loath to purchase the pleasure or profit that any sinne can yeeld thee, at so deare a rate.
And if thou Couldst well weigh with thy self how dearly they paid for their Sins, thou Wouldst be loath to purchase the pleasure or profit that any sin can yield thee, At so deer a rate.
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but it is as true (which thou hast heard proved at large in the Doctrine) that the Lord did never so sharply scourge any other in this life for their sinnes, as he hath done them.
but it is as true (which thou hast herd proved At large in the Doctrine) that the Lord did never so sharply scourge any other in this life for their Sins, as he hath done them.
or if thou do, yet thou hast no care to performe thy vowes and promises of obedience, thou dost sleight and despise the waies thou shouldst walk in, as Solomon speaketh, Pro. 19.16. The third and last thing I have to say to these men is this.
or if thou do, yet thou hast no care to perform thy vows and promises of Obedience, thou dost sleight and despise the ways thou Shouldst walk in, as Solomon speaks, Pro 19.16. The third and last thing I have to say to these men is this.
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And therefore the Apostle calleth the falls of Gods child an over-taking in a fault, Gal. 6 1. when he falleth into sin it is through the malice and eager pursuit of his corrupt nature or of the divell whereby he is suddenly taken and (as it were) circumvented and overcome contrary to his purpose and resolutions.
And Therefore the Apostle calls the falls of God's child an overtaking in a fault, Gal. 6 1. when he falls into since it is through the malice and eager pursuit of his corrupt nature or of the Devil whereby he is suddenly taken and (as it were) circumvented and overcome contrary to his purpose and resolutions.
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but it was against the purpose of his heart, I have said, that I would keepe thy words, saith David, Psalme 119.57. this was his resolution, and the setled purpose of his heart.
but it was against the purpose of his heart, I have said, that I would keep thy words, Says David, Psalm 119.57. this was his resolution, and the settled purpose of his heart.
And therefore what comfort can the common drunkard and adulterer and blasphemer take in their examples, who though he hath fi•s of remorse for his si•s, yet cannot leave them possibly.
And Therefore what Comfort can the Common drunkard and adulterer and blasphemer take in their Examples, who though he hath fi•s of remorse for his si•s, yet cannot leave them possibly.
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Noah was never drunke but once David turned not aside from any thing that God commanded him (saith the Holy Ghost, 1 King. 15.5 that is to say, not in any grosse and scandalous crime) all the daies of his life, save onely in the matter of Vria the Hirtite.
Noah was never drunk but once David turned not aside from any thing that God commanded him (Says the Holy Ghost, 1 King. 15.5 that is to say, not in any gross and scandalous crime) all the days of his life, save only in the matter of Uria the Hirtite.
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Hee watered his bed with his teares, Psal. 6 ▪ 6. Manasses humbled himselfe greatly before the Lord, 2 Chron. 33.12. Peter wept bitterly, Matth 2•. 7•.
He watered his Bed with his tears, Psalm 6 ▪ 6. Manasses humbled himself greatly before the Lord, 2 Chronicles 33.12. Peter wept bitterly, Matthew 2•. 7•.
yea that the measure of his humiliation, was proportionable to the measure of his sinne David was deepely humbled for his sinne as appeareth in the 8. verse of this Psalme.
yea that the measure of his humiliation, was proportionable to the measure of his sin David was deeply humbled for his sin as appears in the 8. verse of this Psalm.
Thou canst not find in all the Scriptures, an example of any one child of God, that sinned as thou dost. Three maine differences are to be observed betweene them and thee.
Thou Canst not find in all the Scriptures, an Exampl of any one child of God, that sinned as thou dost. Three main differences Are to be observed between them and thee.
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and dost thou pervert it to a quite contrary end, even to embolden and incourage thy selfe to fall? These examples which the Lord intended onely for the helpe of the humbled sinner,
and dost thou pervert it to a quite contrary end, even to embolden and encourage thy self to fallen? These Examples which the Lord intended only for the help of the humbled sinner,
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And that this was a maine end God respected in this, the Apostle plainely telleth us, 1 Tim. 1.16. He fell so grievously and yet obtained mercy that God might make him a patterne to all his poore servants, that should come after him:
And that this was a main end God respected in this, the Apostle plainly Telleth us, 1 Tim. 1.16. He fell so grievously and yet obtained mercy that God might make him a pattern to all his poor Servants, that should come After him:
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and to turne to God by repentance, the Lord would needs have these foule sinnes of his dearest servants recorded, who though they sinned as grossely as any humbled sinner can possibly now doe,
and to turn to God by Repentance, the Lord would needs have these foul Sins of his dearest Servants recorded, who though they sinned as grossly as any humbled sinner can possibly now do,
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and partly through the subtilty of Satan) when they had fallen into grosse sinnes, to despaire of mercy, to thinke their sinne is greater then can be pardoned, that there is no hope of finding mercy with God if they should turne unto him and repent;
and partly through the subtlety of Satan) when they had fallen into gross Sins, to despair of mercy, to think their sin is greater then can be pardoned, that there is no hope of finding mercy with God if they should turn unto him and Repent;
And Peters fall God would have to be mentioned not by one or two, but by all the foure Evangelists, which very few of the most important passages of the story, are.
And Peter's fallen God would have to be mentioned not by one or two, but by all the foure Evangelists, which very few of the most important passages of the story, Are.
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or obiter (as we say) and by the way, but oftentimes and purposely that all that read the Word, to the end of the world, might bee sure to observe and remember them.
or obiter (as we say) and by the Way, but oftentimes and purposely that all that read the Word, to the end of the world, might be sure to observe and Remember them.
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though he hath promised, Esa. 43.25. that he will blot out their transgressions, and will not remember their sinnes ; and Ezek. 33.16. that none of their sinnes that they have committed shall be mentioned.
though he hath promised, Isaiah 43.25. that he will blot out their transgressions, and will not Remember their Sins; and Ezekiel 33.16. that none of their Sins that they have committed shall be mentioned.
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and dost thou pervert it to a quite contrary end even to make thy selfe more bold to sin? Secondly, The Lord hath set downe the falls of his choisest servants to this end, that it might be an helpe to poore humbled sinners, to raise them up by repentance when they are fallen.
and dost thou pervert it to a quite contrary end even to make thy self more bold to since? Secondly, The Lord hath Set down the falls of his Choicest Servants to this end, that it might be an help to poor humbled Sinners, to raise them up by Repentance when they Are fallen.
or go some other way (though it were a great way about) rather then he would so farre endanger himselfe? This then is the first end God aimed at in making knowne to thee, the falls of his Saints to make thee afraid to sinne;
or go Some other Way (though it were a great Way about) rather then he would so Far endanger himself? This then is the First end God aimed At in making known to thee, the falls of his Saints to make thee afraid to sin;
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if wee give our selves the like liberty? If such and such as I have knowne my selfe, (should every man say) to be men of farre more knowledge farre more grace then ever I had, have taken foule falls, what cause have I to looke to my feet? And indeed there is great force in these examples to make a man afraid to sinne.
if we give our selves the like liberty? If such and such as I have known my self, (should every man say) to be men of Far more knowledge Far more grace then ever I had, have taken foul falls, what cause have I to look to my feet? And indeed there is great force in these Examples to make a man afraid to sin.
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If such a man as David by giving himselfe to idlenesse, and neglect of his calling, by giving liberty to his wanton eye and neglecting his watch, fell into so shamefull adultery, 2 Sam. 11.2.
If such a man as David by giving himself to idleness, and neglect of his calling, by giving liberty to his wanton eye and neglecting his watch, fell into so shameful adultery, 2 Sam. 11.2.
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how much more cause have you to feare apostacy if you doe so? This is the use God would have us to make of all the falls we see or heare Gods people have taken.
how much more cause have you to Fear apostasy if you do so? This is the use God would have us to make of all the falls we see or hear God's people have taken.
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This use the Holy Ghost teacheth us to make of the fall of Solomon, Neh. 13.26. Did not Solomon King of Israel sinne by these things? Yet among many nations was there no King like unto him, who was beloved of his God, neverthelesse even him did out-landish women cause to sinne.
This use the Holy Ghost Teaches us to make of the fallen of Solomon, Neh 13.26. Did not Solomon King of Israel sin by these things? Yet among many Nations was there no King like unto him, who was Beloved of his God, nevertheless even him did outlandish women cause to sin.
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First, The Holy Ghost set them downe to that end, that they might bee warnings to us and meanes to make us afraid of falling, to keepe us from sinning as they did.
First, The Holy Ghost Set them down to that end, that they might be Warnings to us and means to make us afraid of falling, to keep us from sinning as they did.
First, Thou wrestest the holy Scripture unto thine owne destruction (as the Apostle speaketh, 2 Pet. 3.16.) that makest such inferences from the falls of Gods servants, that are recorded in the Word.
First, Thou wrestest the holy Scripture unto thine own destruction (as the Apostle speaks, 2 Pet. 3.16.) that Makest such inferences from the falls of God's Servants, that Are recorded in the Word.
Thus they strengthen themselves in their wickednesse ▪ as the Prophet speaketh, Psalme 52.7. Three things I have to say to these men to convince them of their sinne,
Thus they strengthen themselves in their wickedness ▪ as the Prophet speaks, Psalm 52.7. Three things I have to say to these men to convince them of their sin,
to the religion that himselfe professeth, and holdeth to bee the true religion of God? No no, be thou assured thou art an enemy to him that will be too strong for thee to encounter with.
to the Religion that himself Professes, and holds to be the true Religion of God? No no, be thou assured thou art an enemy to him that will be too strong for thee to encounter with.
And so the Prophet telleth David, 2 Sam. 12.14. that those that would take occasion by his sin to blaspheme & speake reproachfully of his religion, were the enemies of the Lord.
And so the Prophet Telleth David, 2 Sam. 12.14. that those that would take occasion by his since to Blaspheme & speak reproachfully of his Religion, were the enemies of the Lord.
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In speaking thus against religion thou settest thy mouth against heaven, as the Prophet speaketh, Psal. 73.9 The hatred and malice of thy heart is bent not against Gods poore servants so much, as against the Lord himselfe.
In speaking thus against Religion thou settest thy Mouth against heaven, as the Prophet speaks, Psalm 73.9 The hatred and malice of thy heart is bent not against God's poor Servants so much, as against the Lord himself.
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as Gamaliel spake to the Councell, Acts 5.39. take heed wha• thou dost, for if this way be of God, in hating it, in railing on it, thou wilt be found a fighter against God.
as Gamaliel spoke to the Council, Acts 5.39. take heed wha• thou dost, for if this Way be of God, in hating it, in railing on it, thou wilt be found a fighter against God.
by the rules of his religion, but will bee ready to cleare his religion and lay all the blame upon himselfe as the Apostle doth, Rom. 7.12. The law is holy, and the commandement is holy, and just, and good.
by the rules of his Religion, but will be ready to clear his Religion and lay all the blame upon himself as the Apostle does, Rom. 7.12. The law is holy, and the Commandment is holy, and just, and good.
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blame not his religion for it, it teacheth him no such thing, it teacheth him the contrary, it teacheth him as the Apostle saith, Tit. 1.12. To denie all ungodlinesse and worldly lusts, and to live soberly, and righteously and godly in this present world ▪ No professour of the Gospell dares justifie himselfe in the least of his corruptions, much lesse in grosse crimes;
blame not his Religion for it, it Teaches him not such thing, it Teaches him the contrary, it Teaches him as the Apostle Says, Tit. 1.12. To deny all ungodliness and worldly Lustiest, and to live soberly, and righteously and godly in this present world ▪ No professor of the Gospel dares justify himself in the least of his corruptions, much less in gross crimes;
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But there are many (thankes bee to God) yea and many that thou knowest that shine as lights in the world, as Paul saith of the Philippians 2.15. 2. Admit all professours were naught,
But there Are many (thanks be to God) yea and many that thou Knowest that shine as lights in the world, as Paul Says of the Philippians 2.15. 2. Admit all professors were nought,
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These are your professours, (will they cry) this is their religion, there is none of them any better, they are all such kind of persons, fie upon such a religion as this is. Three things there be that may discover unto these men their sin, and their danger too.
These Are your professors, (will they cry) this is their Religion, there is none of them any better, they Are all such kind of Persons, fie upon such a Religion as this is. Three things there be that may discover unto these men their since, and their danger too.
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though but a servant as I shewed you the last day out of 1 Tim. 6.1. and Tit. 2.5.) the name of God and his doctrine shall straight-way bee blasphemed by these men.
though but a servant as I showed you the last day out of 1 Tim. 6.1. and Tit. 2.5.) the name of God and his Doctrine shall straightway be blasphemed by these men.
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The Lord taketh notice of, he will remember, he will not forget the slanders and reproaches that are cast upon his servants. 4. The Prophet did beare the reproaches of Gods servants in his bosome, he tooke them to heart, he was much affected and troubled with them. 5. Lastly, he desireth the Lord to remember him for this;
The Lord Takes notice of, he will Remember, he will not forget the slanders and Reproaches that Are cast upon his Servants. 4. The Prophet did bear the Reproaches of God's Servants in his bosom, he took them to heart, he was much affected and troubled with them. 5. Lastly, he Desires the Lord to Remember him for this;
Ye shall be hated of all men, for my names sake, saith our Saviour, Matth. 10.22. The name of Christ, the religion of Christ, the spirit of Christ that is in them, is the true cause of this hatred whatsoever els is pretended. 3. Remember Lord (saith he) the reproach of thy servants.
You shall be hated of all men, for my names sake, Says our Saviour, Matthew 10.22. The name of christ, the Religion of christ, the Spirit of christ that is in them, is the true cause of this hatred whatsoever Else is pretended. 3. remember Lord (Says he) the reproach of thy Servants.
though they pretended to dislike onely a sort of precise fooles that will needs be holier then all their neighbours and not for their holinesse neither but for their hypocrisie,
though they pretended to dislike only a sort of precise Fools that will needs be Holier then all their neighbours and not for their holiness neither but for their hypocrisy,
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And so he proceedeth to shew to the end of verse 15. that the chiefe fruit of righteousnesse, that manifesteth a man to be Gods child is the love of the brethren;
And so he Proceedeth to show to the end of verse 15. that the chief fruit of righteousness, that manifesteth a man to be God's child is the love of the brothers;
if thou be void of charity, if thou nourish malice in thy heart, specially toward them thou art most bound to love? He that loveth not his brother (saith the Apostle, 1 Iohn 3.14.) abideth in death, in the state of damnation.
if thou be void of charity, if thou nourish malice in thy heart, specially towards them thou art most bound to love? He that loves not his brother (Says the Apostle, 1 John 3.14.) Abideth in death, in the state of damnation.
but (out of the pleasure they take in it, and that they may not want matter of rejoycing this way) they devise slanders against them and charge them with such crimes as they were never guilty of.
but (out of the pleasure they take in it, and that they may not want matter of rejoicing this Way) they devise slanders against them and charge them with such crimes as they were never guilty of.
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The first are such as rejoyce in the falls of Gods children. 1. Most wicked men are of this humour, they have no better sport, nothing that they do so heartily rejoyce in,
The First Are such as rejoice in the falls of God's children. 1. Most wicked men Are of this humour, they have no better sport, nothing that they do so heartily rejoice in,
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Lecture CXII. On Psalme 51.6. March 3. 1628. THe second sort of uses that this Doctrine serveth unto hath relation unto the judgements of God executed upon others specially upon his owne Church and people.
Lecture CXII. On Psalm 51.6. March 3. 1628. THe second sort of uses that this Doctrine serves unto hath Relation unto the Judgments of God executed upon Others specially upon his own Church and people.
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The Doctrine which we have heard, teacheth us how to judge and how to be affected with the strange severity the Lord hath shewed for these sundry yeares,
The Doctrine which we have herd, Teaches us how to judge and how to be affected with the strange severity the Lord hath showed for these sundry Years,
The first is an over heavie & rigorous censure we are apt to passe, upon the persons of such as we see the Lord afflicteth, in an extraordinary manner.
The First is an over heavy & rigorous censure we Are apt to pass, upon the Persons of such as we see the Lord afflicts, in an extraordinary manner.
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When Shimei saw the strange judgement that fell upon David how his owne sonne sought both his kingdome and life, he cryeth out, 2 Sam. 16.7, 8. Come out, thou bloudy man, thou man of Belial;
When Shimei saw the strange judgement that fell upon David how his own son sought both his Kingdom and life, he Cries out, 2 Sam. 16.7, 8. Come out, thou bloody man, thou man of Belial;
then any other) because he was borne blind. And the Barbarians, Acts 28.4. when they saw the Viper hang on Pauls hand concluded no doubt this man is a murderer.
then any other) Because he was born blind. And the Barbarians, Acts 28.4. when they saw the Viper hang on Paul's hand concluded no doubt this man is a murderer.
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And it is no marvell though wicked men judge thus of the poore members of Christ, whom God is pleased in any strange manner to humble, either by inward or outward afflictions;
And it is no marvel though wicked men judge thus of the poor members of christ, whom God is pleased in any strange manner to humble, either by inward or outward afflictions;
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Master who did sin, this man, or his parents, that he was borne blind? Either himselfe or his parents they were perswaded were guilty of some extraordinary sinne,
Master who did sin, this man, or his Parents, that he was born blind? Either himself or his Parents they were persuaded were guilty of Some extraordinary sin,
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Is not thy wickednes great, (saith Eliphaz to him, Iob 22.5.) and thine iniquities infinite? Yea though they (being his inward and speciall friends as they are called, Iob 2.11.) had been (doubtlesse) witnesses of the piety and integrity he had shewed in his whole conversation;
Is not thy wickedness great, (Says Eliphaz to him, Job 22.5.) and thine iniquities infinite? Yea though they (being his inward and special Friends as they Are called, Job 2.11.) had been (doubtless) Witnesses of the piety and integrity he had showed in his Whole Conversation;
yet now they thought all that had been but in hypocrisie. And so Eliphaz twitteth him with it, Iob 4.6. Is not this thy fear, thy confidence, the uprightnesse of thy waies, and thy hope? As if he should say, We may see now what all that goodnesse was thou madest such a shew of.
yet now they Thought all that had been but in hypocrisy. And so Eliphaz twitteth him with it, Job 4.6. Is not this thy Fear, thy confidence, the uprightness of thy ways, and thy hope? As if he should say, We may see now what all that Goodness was thou Madest such a show of.
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Remember I pray thee (saith Eliphaz ) who ever perished being innocent? or where were the righteous cut off? He saith not who ever was afflicted being innocent,
remember I pray thee (Says Eliphaz) who ever perished being innocent? or where were the righteous Cut off? He Says not who ever was afflicted being innocent,
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as thou art, if he had any goodnesse in him in truth, if he were not notoriously wicked? And I nothing doubt but this sentence hath beene passed by many against Gods poore Churches in Germany and Rochel.
as thou art, if he had any Goodness in him in truth, if he were not notoriously wicked? And I nothing doubt but this sentence hath been passed by many against God's poor Churches in Germany and Rochel.
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So that the examples of Gods severity we have seene upon them which should have humbled us and made us afraid, have had a quite contrary effect in us, they have made us more secure, they have puffed us up,
So that the Examples of God's severity we have seen upon them which should have humbled us and made us afraid, have had a quite contrary Effect in us, they have made us more secure, they have puffed us up,
You will aske me then, Is it unlawfull for us to take notice of the sins of men in the judgement we see God executeth upon them? May we give no judgements of the sins of men, by the judgements of God that we see upon them,
You will ask me then, Is it unlawful for us to take notice of the Sins of men in the judgement we see God Executeth upon them? May we give no Judgments of the Sins of men, by the Judgments of God that we see upon them,
as Physitians doe by seeing the Vrine, and feeling the pulse of their patients? May we not say sometimes, that for these and these sins, God hath thus and thus plagued them?
as Physicians do by seeing the Urine, and feeling the pulse of their patients? May we not say sometime, that for these and these Sins, God hath thus and thus plagued them?
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A man may safely conclude with the Apostle, Rom, 5.14. that infants are sinners, because they do dye, and are (besides) subject to so many paines and miseries.
A man may safely conclude with the Apostle, Rom, 5.14. that Infants Are Sinners, Because they do die, and Are (beside) Subject to so many pains and misery's.
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yea of him (as good a man as he was, and consequently of the holiest man that liveth upon earth) we may safely say as Zophar said to him, Iob 11.6. (how extreame soever their afflictions be) know thou that God exacteth lesse of thee, then thine iniquity deserveth.
yea of him (as good a man as he was, and consequently of the Holiest man that lives upon earth) we may safely say as Zophar said to him, Job 11.6. (how extreme soever their afflictions be) know thou that God exacteth less of thee, then thine iniquity deserveth.
Where the grosse sins of any have bin notorious, and manifest unto us, before ever we saw Gods judgements upon them (such as the Apostle speaketh of, 1 Tim. 5.24. Some mens sins are open before-hand, going before unto judgement ) specially such sins as God hath threatned to punish with such judgements.
Where the gross Sins of any have been notorious, and manifest unto us, before ever we saw God's Judgments upon them (such as the Apostle speaks of, 1 Tim. 5.24. some men's Sins Are open beforehand, going before unto judgement) specially such Sins as God hath threatened to Punish with such Judgments.
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Thus David saith, Psalme 52.6, 7. that when the righteous should see the strange judgements of God that should fall upon Doeg and his posterity, they should say, Lo•, this is the man that made not God his strength;
Thus David Says, Psalm 52.6, 7. that when the righteous should see the strange Judgments of God that should fallen upon Doeg and his posterity, they should say, Lo•, this is the man that made not God his strength;
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for whoredome, for oppression, for hatred of religion, the judgements (I say) that we see upon them and their families, should keepe their sins in our remembrance,
for whoredom, for oppression, for hatred of Religion, the Judgments (I say) that we see upon them and their families, should keep their Sins in our remembrance,
Nay, for as much as those poore Churches of Christ in the Palatinate, and Germany, and Rochel, have bin notoriously knowne, to offend generally in the ordinary profanation of the Sabbath;
Nay, for as much as those poor Churches of christ in the Palatinate, and Germany, and Rochel, have been notoriously known, to offend generally in the ordinary profanation of the Sabbath;
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the sin that God saith was a chiefe cause of the Iewes captivity, Ezekiel 20.13. In the contempt of the ministery, of whom the Lord hath said, Deut. 12.19. Take heed to thy selfe, that thou forsake not the Levite, as long as thou livest upon the earth.
the since that God Says was a chief cause of the Iewes captivity, Ezekielem 20.13. In the contempt of the Ministry, of whom the Lord hath said, Deuteronomy 12.19. Take heed to thy self, that thou forsake not the Levite, as long as thou Livest upon the earth.
and lasciviousnesse, professing outwardly religion, having a forme of godlinesse (as the Apostle spreaketh, 1 Tim. 3.5.) but denying the power thereof ) it is not unlawfull for us to impute all this marvailous severity of God towards them unto these their sins.
and lasciviousness, professing outwardly Religion, having a Form of godliness (as the Apostle spreaketh, 1 Tim. 3.5.) but denying the power thereof) it is not unlawful for us to impute all this marvelous severity of God towards them unto these their Sins.
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Such, as of whom the world was not worthy (as the Apostle speaketh, Hebr. 11 37, 38.) were stoned, and sawne asunder, were tempted, were slaine with the sword, they wandered about in sheep-skins,
Such, as of whom the world was not worthy (as the Apostle speaks, Hebrew 11 37, 38.) were stoned, and sawn asunder, were tempted, were slain with the sword, they wandered about in sheepskins,
You are in heavinesse (saith the Apostle, 1 Peter 1.6, 7.) through manifold temptations; that the tryall of your faith being much more precious then gold that perisheth,
You Are in heaviness (Says the Apostle, 1 Peter 1.6, 7.) through manifold temptations; that the trial of your faith being much more precious then gold that Perishes,
yea this maketh much for his glory that he doth so, as we read, Prov. 25.2. That the Lord is righteous in all his wayes, and holy in all his workes, every faithfull man hath ever beene ready to acknowledge, Psalme 145.17. Ieremy 12.1.
yea this makes much for his glory that he does so, as we read, Curae 25.2. That the Lord is righteous in all his ways, and holy in all his works, every faithful man hath ever been ready to acknowledge, Psalm 145.17. Ieremy 12.1.
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but have beene constrained in a holy reverence, and admiration, to cry out, as Esa. 45.15. Verily thou art a God that hidest thy selfe. And Romanes 11.33.
but have been constrained in a holy Reverence, and admiration, to cry out, as Isaiah 45.15. Verily thou art a God that hidest thy self. And Romans 11.33.
It was a strange judgement that fell upon old Ely, that he should with a fall breake his necke, and dye, 1 Sam. 4.18. and (doubtlesse) his sin in bearing too much with his children in their profanesse, was the cause of it;
It was a strange judgement that fell upon old Ely, that he should with a fallen break his neck, and die, 1 Sam. 4.18. and (doubtless) his since in bearing too much with his children in their profaneness, was the cause of it;
And yet the old Prophet (by his mourning for him, and charging his sons verse •9 — 31. that when he dyed, they should bury him in his grave) declared that he was undoubtedly assured that he was Gods deare child,
And yet the old Prophet (by his mourning for him, and charging his Sons verse •9 — 31. that when he died, they should bury him in his grave) declared that he was undoubtedly assured that he was God's deer child,
Take heed of despising, or thinking the worse of any for their afflictions and miseries. This is a corruption too strong in all men by nature, Prov. 14.20. and 19.17. Eccles. 9.15, 16. This is the first sin that is taxed and reproved by the Doctrine that we have heard.
Take heed of despising, or thinking the Worse of any for their afflictions and misery's. This is a corruption too strong in all men by nature, Curae 14.20. and 19.17. Eccles. 9.15, 16. This is the First since that is taxed and reproved by the Doctrine that we have herd.
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that is, by any outward thing that doth befall men, as he expresseth himselfe, verse 2. Suppose ye (saith our Saviour, Luk. 13.2, 3. and to shew the certainty and necessity of this truth, he repeateth it againe,
that is, by any outward thing that does befall men, as he Expresses himself, verse 2. Suppose you (Says our Saviour, Luk. 13.2, 3. and to show the certainty and necessity of this truth, he repeateth it again,
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and serving God (a strange judgement) and yet heare what Christ saith, I tell you Nay. As if he should say, you may not judge so, you sin if you judge them the worst men, upon whom Gods hand lighteth most heavily in this kind. Secondly.
and serving God (a strange judgement) and yet hear what christ Says, I tell you Nay. As if he should say, you may not judge so, you since if you judge them the worst men, upon whom God's hand lights most heavily in this kind. Secondly.
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See what promises the Lord hath made and appropriated, to such as judge wisely, and charitably, of such as God hath humbled by his judgements, which they shall never taste of, that are thus censorious against them.
See what promises the Lord hath made and appropriated, to such as judge wisely, and charitably, of such as God hath humbled by his Judgments, which they shall never taste of, that Are thus censorious against them.
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The summe of all is this, that it is a singular grace of God, and shall never go unrewarded, to be able to judge wisely of them that are most afflicted, to be so farre from despising,
The sum of all is this, that it is a singular grace of God, and shall never go unrewarded, to be able to judge wisely of them that Are most afflicted, to be so Far from despising,
And consequently it must needs be a great sin in any man, and such as God will surely punish, to judge rashly and uncharitably of such persons. Thirdly.
And consequently it must needs be a great since in any man, and such as God will surely Punish, to judge rashly and uncharitably of such Persons. Thirdly.
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even for judging so hardly of Iob, by reason of his afflictions, though they were strange and wonderfull, greater then ever we read any other meere man did indure. 2. That the Lord chargeth them, they had not spoken of him, the thing that was right.
even for judging so hardly of Job, by reason of his afflictions, though they were strange and wonderful, greater then ever we read any other mere man did endure. 2. That the Lord charges them, they had not spoken of him, the thing that was right.
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for the clearing of his justice, and out of zeale to his glory, and so Iob chargeth them, 13.7. Will yee speake wickedly for God? and talke deceitfully for him? All the bitter censures they passed against Iob, was out of their zeale to God.
for the clearing of his Justice, and out of zeal to his glory, and so Job charges them, 13.7. Will ye speak wickedly for God? and talk deceitfully for him? All the bitter censures they passed against Job, was out of their zeal to God.
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But yet the Lord saith, that misinterpreting his judgements, and thinking he alwayes hated them most, whom he doth most afflict they spake against him, and dishonoured him.
But yet the Lord Says, that Misinterpreting his Judgments, and thinking he always hated them most, whom he does most afflict they spoke against him, and dishonoured him.
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The second sin that we are by this Doctrine to be reproved for, in this case, is this, That as we are apt to judge too hardly of the people of God, whom he is pleased to scourge and afflict,
The second since that we Are by this Doctrine to be reproved for, in this case, is this, That as we Are apt to judge too hardly of the people of God, whom he is pleased to scourge and afflict,
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but they perish ▪ ( Abad, is the word he useth, even the very same that Eliphaz useth, Iob 4.7.) they are cut off by most violent kinds of death, by most strange and extraordinay judgments,
but they perish ▪ (Abad, is the word he uses, even the very same that Eliphaz uses, Job 4.7.) they Are Cut off by most violent Kinds of death, by most strange and extraordinary Judgments,
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and their carkasses were torne in the midst of the streetes (great and unspeakable miseries have for a long time befallen them) and for all this his anger is not turned away,
and their carcases were torn in the midst of the streets (great and unspeakable misery's have for a long time befallen them) and for all this his anger is not turned away,
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The heinousnesse and danger of our sin in this our senslesnesse, will the better appeare by discovering to us foure duties that the Lord looketh for at our hands in this case. First.
The heinousness and danger of our since in this our Senslessness, will the better appear by discovering to us foure duties that the Lord looks for At our hands in this case. First.
When Gods people were in battell against the Philistins, and had the Arke of God with them in the camp, it is said, 1 Sam. 4.14. that old Ely sat upon a seat by the way side, watching, and hearkning how Gods people sped; and the reason is given.
When God's people were in battle against the philistines, and had the Ark of God with them in the camp, it is said, 1 Sam. 4.14. that old Ely sat upon a seat by the Way side, watching, and Harkening how God's people sped; and the reason is given.
How went the matter? (saith he) I pray thee tell me? And when he had told him that Saul and Ionathan was slaine, see how desirous he was to know the certainty of it.
How went the matter? (Says he) I pray thee tell me? And when he had told him that Saul and Ionathan was slain, see how desirous he was to know the certainty of it.
How knowest thou (saith he) that Saul and Ionathan be dead? The same spirit you shall see in Nehemiah 1.2. so soone as Hanani was come to him, the first question hee asked, was concerning the state of the people of God that were at Ierusalem.
How Knowest thou (Says he) that Saul and Ionathan be dead? The same Spirit you shall see in Nehemiah 1.2. so soon as Hanani was come to him, the First question he asked, was Concerning the state of the people of God that were At Ierusalem.
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Because they regard not the workes of the Lord (saith David, Psalme 28.5.) nor the operation of his hands, hee shall destroy them, and not build them up.
Because they regard not the works of the Lord (Says David, Psalm 28.5.) nor the operation of his hands, he shall destroy them, and not built them up.
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Like unto those of whom we read, Amos 6.6. They drinke wine in bowls and annoint themselves with the chiefe ointments, and they are not grieved for the afflictions of Ioseph.
Like unto those of whom we read, Amos 6.6. They drink wine in bowls and anoint themselves with the chief ointments, and they Are not grieved for the afflictions of Ioseph.
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Did not I weepe (saith he, Iob. 30.25.) for him that was in trouble? Was not my soule grieved for the poore? And if we must be thus affected with the miseries of all men,
Did not I weep (Says he, Job 30.25.) for him that was in trouble? Was not my soul grieved for the poor? And if we must be thus affected with the misery's of all men,
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When the holy servants of God did but fore-see by the spirit of prophesie, the troubles and afflictions that should befall the Church, they have bin wont to be exceedingly affected and grieved for it,
When the holy Servants of God did but foresee by the Spirit of prophesy, the Troubles and afflictions that should befall the Church, they have been wont to be exceedingly affected and grieved for it,
as you may see, Esa. 1.1. No, but he did foresee by the spirit of prophesie, a day of trouble, and of treading downe (as he saith verse 5.) and of perplexity by the Lord God of hoasts, in the valley of vision, breaking downe the walls, a day of crying in the mountaines.
as you may see, Isaiah 1.1. No, but he did foresee by the Spirit of prophesy, a day of trouble, and of treading down (as he Says verse 5.) and of perplexity by the Lord God of hosts, in the valley of vision, breaking down the walls, a day of crying in the Mountains.
The thinking upon the miseries that the valley of vision, the true Church of God should endure from the Caldeans (which was to be above an hundred yeares after his owne death) and considering that this was to be done by the Lord God of hosts, it was to bee the Lords doing,
The thinking upon the misery's that the valley of vision, the true Church of God should endure from the Chaldaeans (which was to be above an hundred Years After his own death) and considering that this was to be done by the Lord God of hosts, it was to be the lords doing,
The third example is of Daniel, Dan. 8. who when he did fore-see the miseries that Gods people were to endure under Antiochus Epiphanes (which was not to be before above two hundred yeares after his owne death) how Antiochus should take away the daily sacrifice, verse 11, 12. and by reason of the transgression of Gods people, should cast downe the truth to the ground ;
The third Exampl is of daniel, Dan. 8. who when he did foresee the misery's that God's people were to endure under Antiochus Epiphanes (which was not to be before above two hundred Years After his own death) how Antiochus should take away the daily sacrifice, verse 11, 12. and by reason of the Transgression of God's people, should cast down the truth to the ground;
how both the sanctuary of God and the host (and armies of Gods people) should bee given unto him, to be troden under foot, as it is verse 13. how hee should destroy wonderfully the holy people,
how both the sanctuary of God and the host (and armies of God's people) should be given unto him, to be trodden under foot, as it is verse 13. how he should destroy wonderfully the holy people,
and prosper in it, as it is verse 24. When (I say) he did by the spirit of prophesie fore-see these miseries that should befall Gods people, it is said verse 27 that he even fainted and was sicke of griefe for it certaine dayes. What would these holy men have done,
and prosper in it, as it is verse 24. When (I say) he did by the Spirit of prophesy foresee these misery's that should befall God's people, it is said verse 27 that he even fainted and was sick of grief for it certain days. What would these holy men have done,
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how would they have mourned, if they had lived in the times wherein all this had beene fulfilled, which they did prophesie and fore-tell? If all these evills had fallen upon the Church in their dayes,
how would they have mourned, if they had lived in the times wherein all this had been fulfilled, which they did prophesy and foretell? If all these evils had fallen upon the Church in their days,
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We have seene and known both the sanctuaries of God, and the hosts, and armies of his people given of God to the enemie to be troden under foot, and trampled upon.
We have seen and known both the sanctuaries of God, and the hosts, and armies of his people given of God to the enemy to be trodden under foot, and trampled upon.
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Certainly those holy men that were so affected with the evills they did foresee, would befall the people of God, would have beene much more grieved for them,
Certainly those holy men that were so affected with the evils they did foresee, would befall the people of God, would have been much more grieved for them,
And it is therefore promised as a great favour and mercy to Iosiah, 2 Chron. 34.28. that he should be gathered to his grave in peace, neither should his eyes see all the evill, that God would bring upon Iudah and Ierusalem.
And it is Therefore promised as a great favour and mercy to Josiah, 2 Chronicles 34.28. that he should be gathered to his grave in peace, neither should his eyes see all the evil, that God would bring upon Iudah and Ierusalem.
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The Lord knew well how much it would have affected good Iosiahs heart, if he should have lived to see (though hee had beene out of the gun-shot himselfe) all the evills and miseries that Gods people did endure, in the captivitie of Babylon.
The Lord knew well how much it would have affected good Josiahs heart, if he should have lived to see (though he had been out of the gunshot himself) all the evils and misery's that God's people did endure, in the captivity of Babylon.
when tidings was brought them of the misery of one poore city ( Iabesh Gilead ) how Nahash the Ammonite that besieged them, would admit of no covenant of peace with them,
when tidings was brought them of the misery of one poor City (Jabesh Gilead) how Nahash the Ammonite that besieged them, would admit of no Covenant of peace with them,
but upon this condition that he might thrust out all their right eyes and lay it for a reproach upon all Israel ; (And wee know that the Papists have to the poore Christians in the Palatinate and other places, offered farre worse and more reproachfull articles,
but upon this condition that he might thrust out all their right eyes and lay it for a reproach upon all Israel; (And we know that the Papists have to the poor Christians in the Palatinate and other places, offered Far Worse and more reproachful Articles,
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and conditions of peace then this was) When this tidings I say was told them of Gibeah it is said verse 4 that as the people lift up their voices, and wept.
and conditions of peace then this was) When this tidings I say was told them of Gibeah it is said verse 4 that as the people lift up their voices, and wept.
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The second example is that which is mentioned, 2 Sam. 1.11, 12. When David heard how the Philistines had prevailed and what an overthrow they had given unto Gods people (As alas we have heard of a great many overthrowes that within these few yeares Gods people have received from as bad people,
The second Exampl is that which is mentioned, 2 Sam. 1.11, 12. When David herd how the philistines had prevailed and what an overthrow they had given unto God's people (As alas we have herd of a great many overthrows that within these few Years God's people have received from as bad people,
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though many of them hated Saul mortally and one would have thought that the cutting off of that wretched man, in that battell should have mitigated much their sorrow,
though many of them hated Saul mortally and one would have Thought that the cutting off of that wretched man, in that battle should have mitigated much their sorrow,
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and that the walls of Ierusalem were broken downe, and the gates thereof were burnt with fire (no worse newes then we have often heard of late of many of the Churches of Christ) When I heard these words, (saith he, verse 4.) I sat downe, and wept, and mourned certaine daies.
and that the walls of Ierusalem were broken down, and the gates thereof were burned with fire (no Worse news then we have often herd of late of many of the Churches of christ) When I herd these words, (Says he, verse 4.) I sat down, and wept, and mourned certain days.
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The fourth and last example is that of the Levites the holy Musicians mentioned, Ps. 137. who as they were Church-officers ordained of God for the service of the Temple,
The fourth and last Exampl is that of the Levites the holy Musicians mentioned, Ps. 137. who as they were Church-officers ordained of God for the service of the Temple,
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so did they receive such gifts from God for the discharge of that function, as that they did excell in skill all the musicians that have beene in the world.
so did they receive such Gifts from God for the discharge of that function, as that they did excel in skill all the musicians that have been in the world.
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As if the Psalmist had said, As great as their skill was, they had no mind of musick, all that while that they remembred Zion and the miseries she was in. 3. Verse 3, 4. Though they that carried them captives,
As if the Psalmist had said, As great as their skill was, they had no mind of music, all that while that they remembered Zion and the misery's she was in. 3. Verse 3, 4. Though they that carried them captives,
and were now their masters that had power and authority over them (and had heard doubtlesse of their excellent skill that way) required mirth of them, were earnest with them to use their skill in singing and playing upon their instruments to make them and themselves merry,
and were now their Masters that had power and Authority over them (and had herd doubtless of their excellent skill that Way) required mirth of them, were earnest with them to use their skill in singing and playing upon their Instruments to make them and themselves merry,
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and hath consumed not two of Gods servants onely, but many whole Churches of Christ and ought not then the whole house of Israel, all Gods people much more to bewaile such a burning as this which the Lord hath kindled?
and hath consumed not two of God's Servants only, but many Whole Churches of christ and ought not then the Whole house of Israel, all God's people much more to bewail such a burning as this which the Lord hath kindled?
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alas (saith every one) if I should now give my selfe to mirth and musicke, it would be an evident signe I remembred not what case Ierusalem is in, I had quite forgotten the miseries of Gods Church. 5. Lastly, Observe in the same verses 4. & 5. the imprecation they make against themselves whereby as by an oath and vow they bind themselves from mirth and jollity during the time of Ierusalems misery, If I forget thee ô Ierusalem,
alas (Says every one) if I should now give my self to mirth and music, it would be an evident Signen I remembered not what case Ierusalem is in, I had quite forgotten the misery's of God's Church. 5. Lastly, Observe in the same Verses 4. & 5. the imprecation they make against themselves whereby as by an oath and Voelli they bind themselves from mirth and jollity during the time of Ierusalems misery, If I forget thee o Ierusalem,
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For a Minister whom God hath endued with excellent gifts for his service, to have his gifts blasted and taken from him, to be strucken dumbe and loose the use of his tongue as Zachary did for a time, these are certainely great and strange judgements.
For a Minister whom God hath endued with excellent Gifts for his service, to have his Gifts blasted and taken from him, to be strucken dumb and lose the use of his tongue as Zachary did for a time, these Are Certainly great and strange Judgments.
In all these examples we see (beloved) how the holy servants of God, have beene affected with the afflictions of Ioseph, and how they have mourned for them.
In all these Examples we see (Beloved) how the holy Servants of God, have been affected with the afflictions of Ioseph, and how they have mourned for them.
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And that you may see, they did in this no worke of supererogation, I will shew you now (which is the second proofe I promised to give you) that they did no more the• they were commanded to do.
And that you may see, they did in this no work of supererogation, I will show you now (which is the second proof I promised to give you) that they did no more the• they were commanded to do.
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yet see what a commandement is given concerning this, Levit. 10.6. Let your brethren, the whole house of Israel, bewaile the burning which the Lord hath kindled.
yet see what a Commandment is given Concerning this, Levit. 10.6. Let your brothers, the Whole house of Israel, bewail the burning which the Lord hath kindled.
for the miseries of his Church I will restore comforts (many comforts abundance of comfort) to him (saith the Lord againe, Esa. 57.18) and to his mourners. They that have beene partakers with the Church in her sufferings,
for the misery's of his Church I will restore comforts (many comforts abundance of Comfort) to him (Says the Lord again, Isaiah 57.18) and to his mourners. They that have been partakers with the Church in her sufferings,
We drinke, and quaffe, we flaunt it out in all kind of bravery, we run into all excesse of riot, neverthelesse for this, that the whole city of Shushan is perplexed, that all the Churches of Christ are in so extreame distresse.
We drink, and quaff, we flaunt it out in all kind of bravery, we run into all excess of riot, nevertheless for this, that the Whole City of Susa is perplexed, that all the Churches of christ Are in so extreme distress.
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Our long peace and plenty, the delights and pleasures of all sorts that we glut our selves withall, make us void of all compassion of the miseries of our brethren;
Our long peace and plenty, the delights and pleasures of all sorts that we glut our selves withal, make us void of all compassion of the misery's of our brothers;
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For who is so good, but he knoweth there is matter enough to deserve Gods fierce wrath even in himselfe also? All Israel when they saw Korah and his company swallowed up ( Numb. 16.34.) cryed,
For who is so good, but he Knoweth there is matter enough to deserve God's fierce wrath even in himself also? All Israel when they saw Korah and his company swallowed up (Numb. 16.34.) cried,
The righteous shall see and feare (saith David, Psal. 52.6.) when they see Gods strange judgement upon Doeg. But these strange judgements of God upon his owne people, give us much more just cause to feare our selves.
The righteous shall see and Fear (Says David, Psalm 52.6.) when they see God's strange judgement upon Doeg. But these strange Judgments of God upon his own people, give us much more just cause to Fear our selves.
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and the conveighing of the cup of his fury from Church to Church, from nation to nation, these many yeares, may give us just cause to feare that he hath given a charge to his sword of vengeance, to goe through all the Churches in the world, that professe his Gospel.
and the conveying of the cup of his fury from Church to Church, from Nation to Nation, these many Years, may give us just cause to Fear that he hath given a charge to his sword of vengeance, to go through all the Churches in the world, that profess his Gospel.
And that he hath said of all his Churches, as once he spake of all Israel, Ezek. 21.4, 5. My sword shall goe forth of his sheath against all fl•sh (against all Israell) from the South to the North;
And that he hath said of all his Churches, as once he spoke of all Israel, Ezekiel 21.4, 5. My sword shall go forth of his sheath against all fl•sh (against all Israel) from the South to the North;
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Even our strange want of feare, and generall security under all these examples of Gods so marvellous severity upon them, may (above all other things) give us most cause to feare, that there are greater plagues in brewing for us,
Even our strange want of Fear, and general security under all these Examples of God's so marvellous severity upon them, may (above all other things) give us most cause to Fear, that there Are greater plagues in brewing for us,
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Therefore now shall they goe captive with the first that goe captive, the Lord hath sworne by himselfe saith the Lord the God of hosts, I abhorre the excellency of Iacob,
Therefore now shall they go captive with the First that go captive, the Lord hath sworn by himself Says the Lord the God of hosts, I abhor the excellency of Iacob,
In applying of this place to us I cannot say (as the old translation without any warrant from the originall readeth it) that no man is sorry for the affliction of Ioseph.
In applying of this place to us I cannot say (as the old Translation without any warrant from the original readeth it) that no man is sorry for the affliction of Ioseph.
And blessed be God that hath put it into the heart of the King, to proclaime a publique and generall fast to bee kept on fryday next for this cause principally (as it hath pleased his Majesty to expresse himselfe in his royall Proclamation) that we might altogether professe our sorrow and humiliation for the deplorable condition, of all the Churches of Christ.
And blessed be God that hath put it into the heart of the King, to proclaim a public and general fast to be kept on Friday next for this cause principally (as it hath pleased his Majesty to express himself in his royal Proclamation) that we might altogether profess our sorrow and humiliation for the deplorable condition, of all the Churches of christ.
Remember the fearefull sentence of God against that man that shall keepe a fast, without this sorrow and humiliation of soule, Levit. 23.29. Whatsoever soule it be that shall not be afflicted that same day, he shall be cut off from among his people.
remember the fearful sentence of God against that man that shall keep a fast, without this sorrow and humiliation of soul, Levit. 23.29. Whatsoever soul it be that shall not be afflicted that same day, he shall be Cut off from among his people.
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And to keepe you from this curse, to helpe both my selfe and you to this humiliation of soule upon the day of our fast, I have thus enlarged my meditations in this point.
And to keep you from this curse, to help both my self and you to this humiliation of soul upon the day of our fast, I have thus enlarged my meditations in this point.
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we that are his remembrancers, and solicitors (as all the faithfull, all that have the spirit of prayer are) should (like the importunate widow in the Gospell) give him no rest, till hee have established and setled his poore Churches in peace,
we that Are his remembrancers, and solicitors (as all the faithful, all that have the Spirit of prayer Are) should (like the importunate widow in the Gospel) give him no rest, till he have established and settled his poor Churches in peace,
Thus did Nehemiah (though a great man) testifie his compassion of the Churches miseries. Nehemiah 1.4. he sat downe and wept, and mourned certaine daies, and fasted, and prayed for them.
Thus did Nehemiah (though a great man) testify his compassion of the Churches misery's. Nehemiah 1.4. he sat down and wept, and mourned certain days, and fasted, and prayed for them.
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And certainely so might wee even the poorest and meanest of us all, helpe our poore brethren much this way if we could doe this for them, in that manner as we ought to doe it.
And Certainly so might we even the Poorest and Meanest of us all, help our poor brothers much this Way if we could do this for them, in that manner as we ought to do it.
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To these men I say, I have nothing to say at this time, but with them to thinke well of that which my brother spake the last day touching their estate.
To these men I say, I have nothing to say At this time, but with them to think well of that which my brother spoke the last day touching their estate.
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But to you (beloved) I am to direct my speech at this time, that have more then a forme of godlinesse, that have felt the life and power of it in your owne hearts, to every one of you, that can say with David here unto the Lord out of the feeling and experience of his owne soule.
But to you (Beloved) I am to Direct my speech At this time, that have more then a Form of godliness, that have felt the life and power of it in your own hearts, to every one of you, that can say with David Here unto the Lord out of the feeling and experience of his own soul.
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To every one that is such, I have two words of exhortation to speake from the Doctrine that you have heard. 1. Be thou (above all men) most afraid to fall into any sin for the time to come. 2. Be thou (above all men) most humbled for the sins that (since thou wert in this estate) thou hast fallen into. For the first.
To every one that is such, I have two words of exhortation to speak from the Doctrine that you have herd. 1. Be thou (above all men) most afraid to fallen into any since for the time to come. 2. Be thou (above all men) most humbled for the Sins that (since thou Wertenberg in this estate) thou hast fallen into. For the First.
Because we all know, that we have cause dayly to expect an evill day, a day of great triall and affliction, wherein it standeth us upon, to have all our evidences in a readinesse,
Because we all know, that we have cause daily to expect an evil day, a day of great trial and affliction, wherein it Stands us upon, to have all our evidences in a readiness,
And I am now to direct my speech, not to such of you as have only a forme of godlinesse, but deny the power thereof, (such as I feare the greatest number of you are, to whom my brother spake worthily the last day out of 2 Timothy 3.5.) which will needs have a forme of godlinesse, they will be Christians,
And I am now to Direct my speech, not to such of you as have only a Form of godliness, but deny the power thereof, (such as I Fear the greatest number of you Are, to whom my brother spoke worthily the last day out of 2 Timothy 3.5.) which will needs have a Form of godliness, they will be Christians,
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and have as good a part in Christ and his merits as the best, they will be Protestants, they will professe a love to the word they would not for any thing be kept from the Sacrament, at this time especially;
and have as good a part in christ and his merits as the best, they will be Protestants, they will profess a love to the word they would not for any thing be kept from the Sacrament, At this time especially;
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But that Christ, or his word, or the rules of religion, which they professe, should have any commanding power, to restraine them from any sin they have a mind to, bee it never so grosse, from swearing, from drinking, from filthinesse,
But that christ, or his word, or the rules of Religion, which they profess, should have any commanding power, to restrain them from any since they have a mind to, be it never so gross, from swearing, from drinking, from filthiness,
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Beware that there be not a thought in thy wicked heart (saith the Lord, Deut. 15.9.) saying, the seventh yeere, the yeere of release is at hand. Fiftly.
Beware that there be not a Thought in thy wicked heart (Says the Lord, Deuteronomy 15.9.) saying, the seventh year, the year of release is At hand. Fifty.
If the worke go not forward, if it be not forwarder then it was many yeares since, you have cause of feare and trembling, even for that. Nay seventhly and lastly.
If the work go not forward, if it be not forwarder then it was many Years since, you have cause of Fear and trembling, even for that. Nay seventhly and lastly.
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But to speake distinctly of this point, I will shew you 1. How farre forth this feare of sinning must extend. 2. Reasons why the regenerate, the child of God hath more cause to feare sin, then any other man. For the first.
But to speak distinctly of this point, I will show you 1. How Far forth this Fear of sinning must extend. 2. Reasons why the regenerate, the child of God hath more cause to Fear since, then any other man. For the First.
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and will cause thy religion and profession to be evill spoken of, though thou know never so assuredly, that the thing in it selfe is not sin, but lawfull enough.
and will cause thy Religion and profession to be evil spoken of, though thou know never so assuredly, that the thing in it self is not since, but lawful enough.
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and not before the Saints? Yea why not I pray you, might some of them have said? What sin, what unlawfulnes is there in that? Hast thou not taught us, Rom. 13.1.4.
and not before the Saints? Yea why not I pray you, might Some of them have said? What since, what unlawfulness is there in that? Hast thou not taught us, Rom. 13.1.4.
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that the law and magistracy is ordained of God for our use and benefit, whatsoever the man be that executeth it? And didst not thou thy selfe seeke the benefit of law before an unbeleever,
that the law and magistracy is ordained of God for our use and benefit, whatsoever the man be that Executeth it? And didst not thou thy self seek the benefit of law before an unbeliever,
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But how long must they be so, will you say? (which is the second thing I told you was to be observed in the extent of this feare) Surely so long as we live, we have cause to nourish this feare in our selves.
But how long must they be so, will you say? (which is the second thing I told you was to be observed in the extent of this Fear) Surely so long as we live, we have cause to nourish this Fear in our selves.
Feare hath torment, saith the Apostle, 1 Iohn. 4.18. That which the Apostle saith of worldly and carnall sorrow, 2 Cor. 7.10. may bee said also of worldly and carnall feare.
fear hath torment, Says the Apostle, 1 John. 4.18. That which the Apostle Says of worldly and carnal sorrow, 2 Cor. 7.10. may be said also of worldly and carnal Fear.
But what reason can be given (will you say) why the child of God should be more afraid to sin then any other man? Which is the second generall point I propounded to handle in this first exhortation. To this I answer.
But what reason can be given (will you say) why the child of God should be more afraid to sin then any other man? Which is the second general point I propounded to handle in this First exhortation. To this I answer.
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Beware of him (saith the Lord, of the Angel of his Covenant, whom he sent to conduct his people to the land of promise, Exod. 23.21.) and obey his voice, provoke him not,
Beware of him (Says the Lord, of the Angel of his Covenant, whom he sent to conduct his people to the land of promise, Exod 23.21.) and obey his voice, provoke him not,
You only have I knowne (that is, chosen to be mine owne, and loved with a speciall love, saith the Lord to his people, Amos 3.2.) of all the families of the earth,
You only have I known (that is, chosen to be mine own, and loved with a special love, Says the Lord to his people, Amos 3.2.) of all the families of the earth,
that is to say, that his own people fell to idolatry, and other their grosse sins) he abhorred them, because of the provoking of his sons, and of his daughters.
that is to say, that his own people fell to idolatry, and other their gross Sins) he abhorred them, Because of the provoking of his Sons, and of his daughters.
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so the child of God having more to loose then any man in the world hath besides, hath even in this respect, more cause to bee afraid of offending God, then any other man hath.
so the child of God having more to lose then any man in the world hath beside, hath even in this respect, more cause to be afraid of offending God, then any other man hath.
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Every child of God hath received (above all other men) three inestimable jewels from God, which by sinning against God, he is in danger to loose. First.
Every child of God hath received (above all other men) three inestimable Jewels from God, which by sinning against God, he is in danger to lose. First.
Yet may he by his sin utterly loose this fruit and operation of the spirit of adoption, he may loose the assurance of his fathers love, his peace, his joy, his accesse with boldnesse;
Yet may he by his since utterly lose this fruit and operation of the Spirit of adoption, he may lose the assurance of his Father's love, his peace, his joy, his access with boldness;
Secondly, He hath received the spirit of sanctification, whereby there is an holy change wrought in his whole spirit and soule and body, as the Apostle speaketh, 1 Thess. 5.23. whereby he is made a vessell unto honour, sanctified and meet (as the Apostle speaketh, 2 Tim. 2.21.) for his masters use, and prepared unto every good work.
Secondly, He hath received the Spirit of sanctification, whereby there is an holy change wrought in his Whole Spirit and soul and body, as the Apostle speaks, 1 Thess 5.23. whereby he is made a vessel unto honour, sanctified and meet (as the Apostle speaks, 2 Tim. 2.21.) for his Masters use, and prepared unto every good work.
So it is said of all the faithfull also, Phil. 2.16. that they hold forth unto men (by their profession and example) the word of life. The Lord hath committed unto us that are his children, his holy name and religion to keepe;
So it is said of all the faithful also, Philip 2.16. that they hold forth unto men (by their profession and Exampl) the word of life. The Lord hath committed unto us that Are his children, his holy name and Religion to keep;
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And that charge which the Apostle giveth to Timothy, 2 Tim. 1.14. (though it be chiefly given to us Ministers yet) it is given of God also to every faithfull man, That worthy (that noble and excellent) thing, which is committed unto thee, keepe by the Holy Ghost which dwelleth in us.
And that charge which the Apostle gives to Timothy, 2 Tim. 1.14. (though it be chiefly given to us Ministers yet) it is given of God also to every faithful man, That worthy (that noble and excellent) thing, which is committed unto thee, keep by the Holy Ghost which dwells in us.
yet with men certainly they may by their holy profession, and good example make it much greater and more honourable, then otherwise it would be. Paul was confident, Phil. 1.20. that Christ should be magnified in his body, whether he lived or died.
yet with men Certainly they may by their holy profession, and good Exampl make it much greater and more honourable, then otherwise it would be. Paul was confident, Philip 1.20. that christ should be magnified in his body, whither he lived or died.
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And of the poore servant he saith, Tit. 2.10. that by his holy life he may adorne the doctrine of Christ, and make it more beautifull and amiable in the eyes of men.
And of the poor servant he Says, Tit. 2.10. that by his holy life he may adorn the Doctrine of christ, and make it more beautiful and amiable in the eyes of men.
the glory of Christ. These so held out the word of life in their whole profession and conversation, that they were even a glory to Christ, they made him and his religion more honourable and glorious in the Church,
the glory of christ. These so held out the word of life in their Whole profession and Conversation, that they were even a glory to christ, they made him and his Religion more honourable and glorious in the Church,
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So the Lord saith of his people that they did by their sins profane his holy name, Amos 2.7. and pollxte his holy name, Ezek. 39.7. Ye see then there is great cause that the child of God should be more afraid to offend him, then any other man in the world.
So the Lord Says of his people that they did by their Sins profane his holy name, Amos 2.7. and pollxte his holy name, Ezekiel 39.7. You see then there is great cause that the child of God should be more afraid to offend him, then any other man in the world.
For certainly many of us (of whom yet I dare not doubt, but they are the children of God) do so live as it appeareth evidently, that either they beleeve not,
For Certainly many of us (of whom yet I Dare not doubt, but they Are the children of God) do so live as it appears evidently, that either they believe not,
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Be thou that art Gods child (above all other men) most humbled in thy selfe for those falls that thou hast taken since thou wast in the state of grace.
Be thou that art God's child (above all other men) most humbled in thy self for those falls that thou hast taken since thou wast in the state of grace.
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Every mans humiliation and sorrow for sin (if it be true) will be in some measure proportionable unto the quality and degree of his sin David watred his couch and made his bed to swimme with his teares, Ps. 6.6. Manasseh humbled himselfe greatly before the God of his fathers, 2 Chron. 33.12. Mary Magdalen wept so abundantly that she washed Christs feet with her teares, Luk. 7.38.
Every men humiliation and sorrow for since (if it be true) will be in Some measure proportionable unto the quality and degree of his since David watered his couch and made his Bed to swim with his tears, Ps. 6.6. Manasses humbled himself greatly before the God of his Father's, 2 Chronicles 33.12. Marry Magdalen wept so abundantly that she washed Christ feet with her tears, Luk. 7.38.
And the servant that knew his masters will, and prepared not himselfe, nor did according to his will (saith our Saviour, Luk. 12.47) shall be beaten with many stripes.
And the servant that knew his Masters will, and prepared not himself, nor did according to his will (Says our Saviour, Luk. 12.47) shall be beaten with many stripes.
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how grievously. 2. The losse of the assurance of thy fathers love, and consequently of thy peace and joy, thy boldnes and communion with God. 3. The losse of the feeling and use and lively operation of Gods grace in thy heart.
how grievously. 2. The loss of the assurance of thy Father's love, and consequently of thy peace and joy, thy boldness and communion with God. 3. The loss of the feeling and use and lively operation of God's grace in thy heart.
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Fourthly and lastly, Thy sins have dishonoured God, and caused such as have beene privie to them, to like the worse of his holy religion (as thou hast heard) this cannot be avoided.
Fourthly and lastly, Thy Sins have dishonoured God, and caused such as have been privy to them, to like the Worse of his holy Religion (as thou hast herd) this cannot be avoided.
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When we are at the Lords table and heare Gods Minister bid us in Gods name take and eat the body of Christ which was broken for us, take and drink the bloud of Christ that was shed for us, I grant there be then other meditations and dispositions of our soule that are needfull and fit for us.
When we Are At the lords table and hear God's Minister bid us in God's name take and eat the body of christ which was broken for us, take and drink the blood of christ that was shed for us, I grant there be then other meditations and dispositions of our soul that Are needful and fit for us.
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as sound humiliation and sense of our own sins and unworthines, no meditation is so fit as a serious calling to mind and consideration of our sins and of all the circumstances, whereby we may aggravate them against our selves, for our sound humiliation.
as found humiliation and sense of our own Sins and unworthiness, no meditation is so fit as a serious calling to mind and consideration of our Sins and of all the Circumstances, whereby we may aggravate them against our selves, for our found humiliation.
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When David had invited Mephibosheth unto his table, 2 Sam. 9.7, 8. Mephibosheth bowed himselfe and said, what is thy servant that thou shouldest look upon such a dead dog as I am? And hath not every one of us much more cause to say thus in our preparatory prayers unto the Lord, who inviteth us unto his table? Foure singular benefits we should receive by it,
When David had invited Mephibosheth unto his table, 2 Sam. 9.7, 8. Mephibosheth bowed himself and said, what is thy servant that thou Shouldst look upon such a dead dog as I am? And hath not every one of us much more cause to say thus in our preparatory Prayers unto the Lord, who Inviteth us unto his table? Foure singular benefits we should receive by it,
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When the fiery serpent had bitten and stung a man (saith the holy story, Numb. 21.9.) then hee would run and make use of the brasen serpent, but never till then.
When the fiery serpent had bitten and stung a man (Says the holy story, Numb. 21.9.) then he would run and make use of the brazen serpent, but never till then.
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and willing to part with any thing to purchase him. You heare one protest, Phil. 3.8. that he had suffered the losse of all things, and did count them but dung that he might win Christ.
and willing to part with any thing to purchase him. You hear one protest, Philip 3.8. that he had suffered the loss of all things, and did count them but dung that he might win christ.
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Repent and beleeve the Gospell, said our Saviour in his ministery, Mar. 1.15. No man (ordinarily) can beleeve the Gospell, till the law have wrought repentance a sound sense and sorrow for sinne in him.
repent and believe the Gospel, said our Saviour in his Ministry, Mar. 1.15. No man (ordinarily) can believe the Gospel, till the law have wrought Repentance a found sense and sorrow for sin in him.
But who was this that did thus rejoyce in Christ, and in his sufferings? Surely it was Paul that was so deeply humbled in the sense of his unworthines, that he calleth himselfe Ephes. 3.8 lesse then the least of all Saints.
But who was this that did thus rejoice in christ, and in his sufferings? Surely it was Paul that was so deeply humbled in the sense of his unworthiness, that he calls himself Ephesians 3.8 less then the least of all Saints.
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How can I doe this great wickednesse (saith he, Genesis 39. •) and sin against God? And David when hee was as strongly tempted to take revenge of his mortall enemy,
How can I do this great wickedness (Says he, Genesis 39. •) and since against God? And David when he was as strongly tempted to take revenge of his Mortal enemy,
and had such opportunitie also, as flesh and bloud would never have let slip (insomuch as Saul himselfe wondred at it, 1. Samuel 24 18, 19.) yet hee durst not doe it.
and had such opportunity also, as Flesh and blood would never have let slip (insomuch as Saul himself wondered At it, 1. Samuel 24 18, 19.) yet he durst not do it.
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Who can stretch foorth his hand (or offer to doe such a thing, saith he, 1 Sam. 26 9.) against the Lords annointed, and be guiltlesse? These were grosse sins you will say,
Who can stretch forth his hand (or offer to do such a thing, Says he, 1 Sam. 26 9.) against the lords anointed, and be guiltless? These were gross Sins you will say,
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If thou be Gods child, be thou afraid to do any thing that thou seest cause to doubt thou shalt sin and offend God in doing it, He that doubteth, is damned if he eat, saith the Apostle. Rom. 14.23. Nay fourthly.
If thou be God's child, be thou afraid to do any thing that thou See cause to doubt thou shalt sin and offend God in doing it, He that doubteth, is damned if he eat, Says the Apostle. Rom. 14.23. Nay fourthly.
If I may not neglect the benefit of mine eye in the Sacrament, but I must desire to behold and looke upon the bread and wine, the breaking of it and powring of it out,
If I may not neglect the benefit of mine eye in the Sacrament, but I must desire to behold and look upon the bred and wine, the breaking of it and Pouring of it out,
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First, These duties (these parts of Gods out ward worship) are enjoyned us by that commandement which our Saviour Matth. 22.38. calleth the first and the great commandement.
First, These duties (these parts of God's out ward worship) Are enjoined us by that Commandment which our Saviour Matthew 22.38. calls the First and the great Commandment.
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1. It is the first commandement, here you must begin, thou canst not make conscience aright of any of the commandements following till thou begin here and make conscience even of the outward worship of God.
1. It is the First Commandment, Here you must begin, thou Canst not make conscience aright of any of the Commandments following till thou begin Here and make conscience even of the outward worship of God.
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In which respect the Lord calleth them (in the reason of the second commandement, Exod. 20.6.) that make conscience of that commandement, such as keepe his commandements. 2. It is the great commandement, Wee can in nothing better shew our obedience and doe our homage to God,
In which respect the Lord calls them (in the reason of the second Commandment, Exod 20.6.) that make conscience of that Commandment, such as keep his Commandments. 2. It is the great Commandment, we can in nothing better show our Obedience and do our homage to God,
Secondly, The Lord esteemeth of the love we beare him according to the conscience we make of the second commandement, according to the account we make of his outward worship,
Secondly, The Lord esteems of the love we bear him according to the conscience we make of the second Commandment, according to the account we make of his outward worship,
Fourthly, Thou shalt certainely receive good by them if thou use them conscionably. 1. Good in thy soule (for which they were chiefly ordained) 1 by keeping the Sabbath, Esa. 58.13, 14. 2 by hearing, Esa. 55.3. 3 by reading, Deut. 17.19. 4 by receiving, 1 Cor. 10.16. 5 by prayer, Phil. 4.6.7. 6 by singing of Psalmes, Ephes. 5.19, 20. 2. Good even in thine outward estate.
Fourthly, Thou shalt Certainly receive good by them if thou use them Conscionably. 1. Good in thy soul (for which they were chiefly ordained) 1 by keeping the Sabbath, Isaiah 58.13, 14. 2 by hearing, Isaiah 55.3. 3 by reading, Deuteronomy 17.19. 4 by receiving, 1 Cor. 10.16. 5 by prayer, Philip 4.6.7. 6 by singing of Psalms, Ephesians 5.19, 20. 2. Good even in thine outward estate.
The arke brought a blessing upon the house of Obed-Edom, 2 Sam. 6.11, 12. The true worship of God used in it strengthened Rehoboams kingdome, 2 Chron. 11.17. The Sabbath shall be a blessing to all that keepe it conscionably and no curse, Exod. 20.11. See what a promise God maketh to watch over their families that worship him, Exodus 34.24.
The Ark brought a blessing upon the house of Obed-Edom, 2 Sam. 6.11, 12. The true worship of God used in it strengthened Rehoboams Kingdom, 2 Chronicles 11.17. The Sabbath shall be a blessing to all that keep it Conscionably and no curse, Exod 20.11. See what a promise God makes to watch over their families that worship him, Exodus 34.24.
WE have already heard that this whole Psalme (being an humble prayer and supplication that David made unto God after that by the ministery of the Prophet Nathan the Lord had effectually discovered his foule sins unto him,
WE have already herd that this Whole Psalm (being an humble prayer and supplication that David made unto God After that by the Ministry of the Prophet Nathan the Lord had effectually discovered his foul Sins unto him,
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And the prayer that he maketh for himselfe consisteth likewise of two parts; the 1 concerneth his justification, wherein he beggeth of God the pardon of his sinnes,
And the prayer that he makes for himself Consisteth likewise of two parts; the 1 concerns his justification, wherein he beggeth of God the pardon of his Sins,
and the renewing of his heart by his holy spirit; from the beginning of the tenth verse to the end of the 17. In the petition he maketh for the pardon of his sinnes, two things are to be observed. 1. The arguments whereupon hee doth ground his faith and hope to speed and obtaine this his suit. 2. The oft repeating of this suit and petition, to expresse the vehemency of his desire in it.
and the renewing of his heart by his holy Spirit; from the beginning of the tenth verse to the end of the 17. In the petition he makes for the pardon of his Sins, two things Are to be observed. 1. The Arguments whereupon he does ground his faith and hope to speed and obtain this his suit. 2. The oft repeating of this suit and petition, to express the vehemency of his desire in it.
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First, The knowledge he had of the Lords goodnesse and of that multitude of tender mercies that were in him, verse 1. Secondly, The knowledge he had of his owne sinnes;
First, The knowledge he had of the lords Goodness and of that multitude of tender Mercies that were in him, verse 1. Secondly, The knowledge he had of his own Sins;
which he confesseth and layeth open before God, not onely in a generall manner, verse 3. but fully and particularly in the three verses following, Aggravating them by the consideration, 1. Of the the person against whom they had beene commited, verse 4. Against thee, thee onely have I sinned,
which he Confesses and Layeth open before God, not only in a general manner, verse 3. but Fully and particularly in the three Verses following, Aggravating them by the consideration, 1. Of thee the person against whom they had been committed, verse 4. Against thee, thee only have I sinned,
3. Lastly, Of that knowledge and truth of saving grace which God had wrought in him before he fell into these sinnes, verse 6. Behold thou desirest truth in the inward parts,
3. Lastly, Of that knowledge and truth of Saving grace which God had wrought in him before he fell into these Sins, verse 6. Behold thou Desirest truth in the inward parts,
He that had the leprosy (which is the soulest pollution that the law speaketh of) after all the ceremonies performed by the priest for his cleansing, was to be washed in water,
He that had the leprosy (which is the soulest pollution that the law speaks of) After all the ceremonies performed by the priest for his cleansing, was to be washed in water,
Yea he that had but touched a dead body, or but beene in the tent where any man was dead (which was one of the least pollutions that one under the law could be subject unto) could not be cleansed till he had washed himselfe in water.
Yea he that had but touched a dead body, or but been in the tent where any man was dead (which was one of the least pollutions that one under the law could be Subject unto) could not be cleansed till he had washed himself in water.
or els it could doe him no good, as you shall see, Levit. 14.6, 7. Yea in the least pollutions the party that was to be cleansed, must have the water of separation sprinkled upon him with a bunch of hysope as you shall find, Num. 19.18, 19.
or Else it could do him no good, as you shall see, Levit. 14.6, 7. Yea in the least pollutions the party that was to be cleansed, must have the water of separation sprinkled upon him with a bunch of hyssop as you shall find, Num. 19.18, 19.
But then it is secondly to be demanded, what reason David had to beg this of God, to purge him with hysope and to wash him, seei•g he might easily have beene thus purged,
But then it is secondly to be demanded, what reason David had to beg this of God, to purge him with hyssop and to wash him, seei•g he might Easily have been thus purged,
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To this I answer, That he did not here beg of God the benefit and use of the outward ceremony ▪ but of that inward and spirituall grace that was signified by it.
To this I answer, That he did not Here beg of God the benefit and use of the outward ceremony ▪ but of that inward and spiritual grace that was signified by it.
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The water of separation and all other waters whe••y the uncleane were purified under the law (as well as that we use in baptisme now) was a type and figure of the bloud of Christ, which is said by the Prophet, Zach. 13.1. to bee a fountaine opened to the house of David, and to the inhabitants of Ierusalem, (to all the faithfull) for sinne and for uncleannesse.
The water of separation and all other waters whe••y the unclean were purified under the law (as well as that we use in Baptism now) was a type and figure of the blood of christ, which is said by the Prophet, Zach 13.1. to be a fountain opened to the house of David, and to the inhabitants of Ierusalem, (to all the faithful) for sin and for uncleanness.
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And the sprinkling of the water with hysope was a type and figure of the sprinkling and applying of the bloud of Christ, to all them that are to have benefit by it;
And the sprinkling of the water with hyssop was a type and figure of the sprinkling and applying of the blood of christ, to all them that Are to have benefit by it;
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Which is therefore called by the Apostle, Heb. 12 24. The bloud of sprinkling. So that when David prayeth here, Purge me with hysope, &c. his meaning is,
Which is Therefore called by the Apostle, Hebrew 12 24. The blood of sprinkling. So that when David Prayeth Here, Purge me with hyssop, etc. his meaning is,
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as if he should have said thus, Lord wash me from the filthinesse of my sinnes in thy sonnes bloud, Lord sprinkle and apply that unto my conscience by thy holy spirit,
as if he should have said thus, Lord wash me from the filthiness of my Sins in thy Sons blood, Lord sprinkle and apply that unto my conscience by thy holy Spirit,
Consider the verse first in the lump altogether, and there be two things to be observed in it. 1. The reverend account that David a great Prophet maketh of a small ceremony used under the law,
Consider the verse First in the lump altogether, and there be two things to be observed in it. 1. The reverend account that David a great Prophet makes of a small ceremony used under the law,
Secondly, Consider this verse particularly in the severall branches of it, and there be three other points to be observed in it. 1. That the meanes whereby he desired and hoped to be cleansed from his sins, was by washing him with water, which signified the bloud of Christ. 2. That the meanes whereby this water, this bloud of Christ was to be made effectuall to him, was by the Lords sprinkling it upon him as with a bunch of hysope. 3. The benefit he was assured he should receive by this washing and purging, he should be cleane, yea he should be whiter then the snow.
Secondly, Consider this verse particularly in the several branches of it, and there be three other points to be observed in it. 1. That the means whereby he desired and hoped to be cleansed from his Sins, was by washing him with water, which signified the blood of christ. 2. That the means whereby this water, this blood of christ was to be made effectual to him, was by the lords sprinkling it upon him as with a bunch of hyssop. 3. The benefit he was assured he should receive by this washing and purging, he should be clean, yea he should be Whiter then the snow.
And first mark here, That David a great Prophet esteemed reverently of, and received helpe to his faith by a small ceremony appointed of God, by the washings used under the law,
And First mark Here, That David a great Prophet esteemed reverently of, and received help to his faith by a small ceremony appointed of God, by the washings used under the law,
That the outward helps that God hath appointed us in his worship, yea the least ceremony or circumstance of his worship that he hath ordained (seeme it in it selfe never so meane and of little worth) may not be neglected,
That the outward helps that God hath appointed us in his worship, yea the least ceremony or circumstance of his worship that he hath ordained (seem it in it self never so mean and of little worth) may not be neglected,
There are weightier matters in Gods law then these as our Saviour teacheth us, Matth. 23.23. The piety of a Christian doth not consist chiefly in these outward things.
There Are Weightier matters in God's law then these as our Saviour Teaches us, Matthew 23.23. The piety of a Christian does not consist chiefly in these outward things.
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The kingdome of God is not meat and drinke (saith the Apostle, Rom. 14.17, 18. about which much of the ceremoniall law is spent as the Apostle teacheth us, Heb. 9.10.) but righteousnesse and peace and joy in the Holy Ghost,
The Kingdom of God is not meat and drink (Says the Apostle, Rom. 14.17, 18. about which much of the ceremonial law is spent as the Apostle Teaches us, Hebrew 9.10.) but righteousness and peace and joy in the Holy Ghost,
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Secondly, If these outward things be performed never so constantly without the inward and spirituall worship of the heart, they cannot please God nor doe us any good,
Secondly, If these outward things be performed never so constantly without the inward and spiritual worship of the heart, they cannot please God nor doe us any good,
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Incense is an abomination unto me (saith the Lord, Esa. 1.13.) the new Moones and Sabbaths, the calling of assemblies I cannot away with, it is iniquitie,
Incense is an abomination unto me (Says the Lord, Isaiah 1.13.) the new Moons and Sabbaths, the calling of assemblies I cannot away with, it is iniquity,
though they were but carnall ordinances (as the Apostle calleth them, Hebr. 9.10. that is, such as a carnall man might easily performe, and as were very sutable to the disposition of a carnall man) and though they were imposed upon Gods people (not as perpetuall ordinances but) untill the time of reformation, as the Apostle there speaketh;
though they were but carnal ordinances (as the Apostle calls them, Hebrew 9.10. that is, such as a carnal man might Easily perform, and as were very suitable to the disposition of a carnal man) and though they were imposed upon God's people (not as perpetual ordinances but) until the time of Reformation, as the Apostle there speaks;
and observed it carefully as you may read, Luke 2.22. and by that commandement also which Christ gave unto the Leper, Mar. 1.44. Goe and show thy selfe unto the Priest, and offer for thy cleansing those things which Moses commanded.
and observed it carefully as you may read, Lycia 2.22. and by that Commandment also which christ gave unto the Leper, Mar. 1.44. Go and show thy self unto the Priest, and offer for thy cleansing those things which Moses commanded.
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Secondly, Observe the proofe of the Doctrine even in such things as are no parts of Gods worship but onely matters of circumstance in the worship of God.
Secondly, Observe the proof of the Doctrine even in such things as Are no parts of God's worship but only matters of circumstance in the worship of God.
These things though they be of lesse moment then the worship it selfe, yet being appointed and commanded of God see what account is to be made of them. Foure instances I will give you for this.
These things though they be of less moment then the worship it self, yet being appointed and commanded of God see what account is to be made of them. Foure instances I will give you for this.
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First, The gesture of kneeling in prayer (though it be not of absolute necessity; for standing up reverently as we may see, Mar. 11.25. and expressing of our reverence by other gestures of our body, when we cannot conveniently kneele is lawfull also in prayer;
First, The gesture of kneeling in prayer (though it be not of absolute necessity; for standing up reverently as we may see, Mar. 11.25. and expressing of our Reverence by other gestures of our body, when we cannot conveniently kneel is lawful also in prayer;
as we see in old Iacob who lying on his deathbed though he could not kneele in his thanksgiving yet lifted up himselfe to the beds head as well as he could and bowed himselfe, Gen. 47.31.) yet see what account is to be made even of the gesture of kneeling in prayer when we can conveniently use it, see it (I say) in three proofes. 1. In that direction we have for it, Psal. 95.6. O come let us worship and bow downe, let us kneele before the Lord our maker.
as we see in old Iacob who lying on his deathbed though he could not kneel in his thanksgiving yet lifted up himself to the Beds head as well as he could and bowed himself, Gen. 47.31.) yet see what account is to be made even of the gesture of kneeling in prayer when we can conveniently use it, see it (I say) in three proofs. 1. In that direction we have for it, Psalm 95.6. Oh come let us worship and bow down, let us kneel before the Lord our maker.
2. In the example of Gods servants; of Daniel 6.10. of Ezra 9.5. of Stephen, Acts 7.60. of Peter, Acts 9.40. of Paul, Acts 20.36. yea of our blessed Saviour himselfe.
2. In the Exampl of God's Servants; of daniel 6.10. of Ezra 9.5. of Stephen, Acts 7.60. of Peter, Acts 9.40. of Paul, Acts 20.36. yea of our blessed Saviour himself.
our Saviour in the garden, Luke 22.41. and Paul with all the Christians of Tyre (that accompanied him unto the ship) upon the seashore, Acts 21.5. 3. Lastly, In the Holy Ghosts expressing of the duty of prayer in this phrase of kneeling unto God, Every knee shall bow to me, Esa. 45.23. For this cause I bow my knees unto the father of our Lord Iesus Christ, saith the Apostle, Ephes. 3.14. that is, I pray unto him.
our Saviour in the garden, Lycia 22.41. and Paul with all the Christians of Tyre (that accompanied him unto the ship) upon the seashore, Acts 21.5. 3. Lastly, In the Holy Ghosts expressing of the duty of prayer in this phrase of kneeling unto God, Every knee shall bow to me, Isaiah 45.23. For this cause I bow my knees unto the father of our Lord Iesus christ, Says the Apostle, Ephesians 3.14. that is, I pray unto him.
Secondly, The place where God appointed the sacrifices to be offered, and other parts of his ceremoniall and solemne worship, to be performed was but a small matter one would think Ieroboaem thought that seeing he did not intend to worship any false God (as Solomon had done, 1 King. 11.4, 5, 7.) but the true God onely, it was no great matter in what place he did worship him;
Secondly, The place where God appointed the Sacrifices to be offered, and other parts of his ceremonial and solemn worship, to be performed was but a small matter one would think Ieroboaem Thought that seeing he did not intend to worship any false God (as Solomon had done, 1 King. 11.4, 5, 7.) but the true God only, it was no great matter in what place he did worship him;
specially though he did it not at Ierusalem, which he of all other places thought the most inconvenient and dangerous to him, 1 King. 12.27. therefore he made choise of Dan and Bethel to bee the places of Gods solemne worship, 1 Kings 12.29.
specially though he did it not At Ierusalem, which he of all other places Thought the most inconvenient and dangerous to him, 1 King. 12.27. Therefore he made choice of Dan and Bethel to be the places of God's solemn worship, 1 Kings 12.29.
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Yea see what a matter God maketh even of this, Leviticus 17.3, 4. hee pronounceth him to bee no better then a murderer that should offer a sacrifice to God in any other place then before the tabernacle of the Lord.
Yea see what a matter God makes even of this, Leviticus 17.3, 4. he pronounceth him to be no better then a murderer that should offer a sacrifice to God in any other place then before the tabernacle of the Lord.
or but looke into it, hee accounted him worthy of death; as we may see in the example both of Vzzah, 2 Sam. 6.7. and of the men of Bethshemesh, 1 Sam. 6.19. Ieroboam thought it a matter of no great moment though hee made other men priests to offer sacrifices unto God then such as were of the sonnes of Levi, specially in a case of necessity when no Levites could be got (as it appeareth indeed by 2 Chron. 11.13, 14. that he could get none) but see how the Lord noteth this also for one of his heinous sinnes, 1 King. 12.31. and for a chiefe cause of the ruine of his house, 1 King 13.34.
or but look into it, he accounted him worthy of death; as we may see in the Exampl both of Uzzah, 2 Sam. 6.7. and of the men of Bethshemesh, 1 Sam. 6.19. Jeroboam Thought it a matter of no great moment though he made other men Priests to offer Sacrifices unto God then such as were of the Sons of Levi, specially in a case of necessity when no Levites could be god (as it appears indeed by 2 Chronicles 11.13, 14. that he could get none) but see how the Lord notes this also for one of his heinous Sins, 1 King. 12.31. and for a chief cause of the ruin of his house, 1 King 13.34.
Ieroboam (a worldly wise man) thought it (it seemeth) a point of foolish precisenesse to thinke the solemne worship must needs bee performed just at those times that God had appointed in his law;
Jeroboam (a worldly wise man) Thought it (it seems) a point of foolish preciseness to think the solemn worship must needs be performed just At those times that God had appointed in his law;
Yea hee made it a matter of necessity to receive it just at the same time that he did, Luke 22.7. Then came the day of unleavened bread, when the passeover must bee killed.
Yea he made it a matter of necessity to receive it just At the same time that he did, Lycia 22.7. Then Come the day of unleavened bred, when the passover must be killed.
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Why would hee differ from the whole Church in such a trifle as this? Why would hee not conforme himselfe to the custome of the Church in such a matter? O hee accounted it no trifle though it were but a matter of circumstance;
Why would he differ from the Whole Church in such a trifle as this? Why would he not conform himself to the custom of the Church in such a matter? O he accounted it no trifle though it were but a matter of circumstance;
because God had given expresse direction in his Word for that circumstance, Numbers 9.2, 3. Let the people of Israel keepe the passeover at his appointed season, In the fourteenth day of this moneth at Even, ye shall keepe it in his appointed season;
Because God had given express direction in his Word for that circumstance, Numbers 9.2, 3. Let the people of Israel keep the passover At his appointed season, In the fourteenth day of this Monn At Even, you shall keep it in his appointed season;
Ye shall not neglect any one of the rites and ceremonies of it. Yea the Lord had said, Numb. 9.13. that he that observed not the just time, that God had set for it should bee cut off from his people.
You shall not neglect any one of the Rites and ceremonies of it. Yea the Lord had said, Numb. 9.13. that he that observed not the just time, that God had Set for it should be Cut off from his people.
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even they then lost that vertue and strength that once they had, and became weake and beggerly elements, as the Apostle calleth them, Gal. 4.9. The uses that this Doctrine serveth unto, are two principally, 1. For instruction. 2. For exhortation.
even they then lost that virtue and strength that once they had, and became weak and beggarly elements, as the Apostle calls them, Gal. 4.9. The uses that this Doctrine serves unto, Are two principally, 1. For instruction. 2. For exhortation.
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This reason prevailed with our blessed Saviour. 1. Hee received the Sacrament of circumcision in his infancy, Luke 2.21. and afterward the Sacrament of baptisme too, Luke 3.21. 2. He submitted himselfe to the law of purification, Luke 2. 2•. 3. He received the Sacrament of the passeover, Luke 22.15. 4. He frequented the Church assemblies constantly upon the Sabbath, Luke 4.16. and all upon this ground that these were Gods ordinances and hee must shew his obedience to God in all things, Thus it becommeth us (saith hee to Iohn, Matth. 2.15.) to fullfill all righteousnesse. There were other purifications that were in use in that Church and much stood upon in those daies which hee made no such reckoning of (though in themselves a man would have thought they had beene every whit as good as these that hee made conscience of) upon this ground that they were not of Gods ordaining, they were but the precepts of men, Mat. 15.9. Secondly, These things are ordained of God and enjoined us to observe for our owne good.
This reason prevailed with our blessed Saviour. 1. He received the Sacrament of circumcision in his infancy, Lycia 2.21. and afterwards the Sacrament of Baptism too, Lycia 3.21. 2. He submitted himself to the law of purification, Lycia 2. 2•. 3. He received the Sacrament of the passover, Lycia 22.15. 4. He frequented the Church assemblies constantly upon the Sabbath, Lycia 4.16. and all upon this ground that these were God's ordinances and he must show his Obedience to God in all things, Thus it becomes us (Says he to John, Matthew 2.15.) to fulfil all righteousness. There were other purifications that were in use in that Church and much stood upon in those days which he made no such reckoning of (though in themselves a man would have Thought they had been every whit as good as these that he made conscience of) upon this ground that they were not of God's ordaining, they were but the Precepts of men, Mathew 15.9. Secondly, These things Are ordained of God and enjoined us to observe for our own good.
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And wee may confidently expect a blessing from God, in observing the least thing that hee hath appointed us to use in his worship, that God will give it vertue,
And we may confidently expect a blessing from God, in observing the least thing that he hath appointed us to use in his worship, that God will give it virtue,
See in three examples what vertue and force there was even in very small things that were of Gods ordaining. 1. Numb. 21.9. The very looking up to the brasen serpent cured all that were stung with fiery serpents. 2 Iosh. 6.20. At the blowing of the trumpets of rammes hornes, and shouting of the people, the walls of Iericho fell downe flat to the ground. 3. 2 Kings 5.14. By dipping himselfe seven times in Iordan, Naaman was perfectly cured of his Leprosy.
See in three Examples what virtue and force there was even in very small things that were of God's ordaining. 1. Numb. 21.9. The very looking up to the brazen serpent cured all that were stung with fiery Serpents. 2 Joshua 6.20. At the blowing of the trumpets of rams horns, and shouting of the people, the walls of Jericho fell down flat to the ground. 3. 2 Kings 5.14. By dipping himself seven times in Iordan, Naaman was perfectly cured of his Leprosy.
See what force there was in small things, that are of Gods ordaining, and how undoubted a truth that is which the Apostle saith, 1 Cor. 1.25. The weakenesse of God is stronger then man.
See what force there was in small things, that Are of God's ordaining, and how undoubted a truth that is which the Apostle Says, 1 Cor. 1.25. The weakness of God is Stronger then man.
The ceremonies and religious observations that are of mens devising (as crucifixes to pray before, crossing of our selves, observing of popish fasts and superstitious holydayes, sprinkling with popish holy water and such like) though they carry great shew of helping us in devotion,
The ceremonies and religious observations that Are of men's devising (as crucifixes to pray before, crossing of our selves, observing of popish fasts and superstitious holidays, sprinkling with popish holy water and such like) though they carry great show of helping us in devotion,
The direction that God hath given us in his Word for the least thing that is to bee done in any part of his worship, may not bee neglected without great sinne and danger.
The direction that God hath given us in his Word for the least thing that is to be done in any part of his worship, may not be neglected without great sin and danger.
so we keepe one in seven (as some have conceited it to bee) yet because God hath given us expresse direction in his Word (by the example and practise of the Apostle,
so we keep one in seven (as Some have conceited it to be) yet Because God hath given us express direction in his Word (by the Exampl and practice of the Apostle,
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and of those Churches that were planted by him, Acts 20.7. 1 Corinthians 16.2.) to keepe it on the first day of the weeke, the Church may never keepe it on any other day then that.
and of those Churches that were planted by him, Acts 20.7. 1 Corinthians 16.2.) to keep it on the First day of the Week, the Church may never keep it on any other day then that.
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Secondly, This teacheth us how to judge of that imputation that is put upon many of Gods faithfull servants (and that maketh them as odious in the world as any other thing doth) that they are held to bee more precise then wise, that they are too strict and singular in matters of small moment.
Secondly, This Teaches us how to judge of that imputation that is put upon many of God's faithful Servants (and that makes them as odious in the world as any other thing does) that they Are held to be more precise then wise, that they Are too strict and singular in matters of small moment.
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Such a one was Paul before his conversion, exceedingly zealous of the traditions of his fathers as hee saith, Galathians 1.14. Such were the Iewes that pressed with great heate and contention, both Christs Disciples, Marke 7 2, 3. and Iohns, Iohn 3.25.
Such a one was Paul before his conversion, exceedingly zealous of the traditions of his Father's as he Says, Galatians 1.14. Such were the Iewes that pressed with great heat and contention, both Christ Disciples, Mark 7 2, 3. and Iohns, John 3.25.
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This precisenesse our Saviour taxeth, to bee no better then grosse hypocrisy, Matthew 23.23, 24. 3. Lastly, Such as out of ignorance and blind devotion denie unto themselves the liberties and comforts of this life that God hath allowed them, To these Solomon speaketh, Eccl. 7.16. Bee not righteous overmuch, neither make thy selfe over wise:
This preciseness our Saviour Taxes, to be no better then gross hypocrisy, Matthew 23.23, 24. 3. Lastly, Such as out of ignorance and blind devotion deny unto themselves the Liberties and comforts of this life that God hath allowed them, To these Solomon speaks, Ecclesiastes 7.16. be not righteous overmuch, neither make thy self over wise:
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why shouldst thou destroy thy selfe? But so long as a man keepeth himselfe to the direction of the Word, take heed how thou scorne him, take heed how thou blame him for such precisenesse,
why Shouldst thou destroy thy self? But so long as a man Keepeth himself to the direction of the Word, take heed how thou scorn him, take heed how thou blame him for such preciseness,
What thing soever I command you, (bee it great or small saith the Lord, Deut. 12.32.) observe to doe it, thou shalt not add thereto, nor diminish from it. And Exod. 23.13. In all things that I have said unto you, be circumspect.
What thing soever I command you, (be it great or small Says the Lord, Deuteronomy 12.32.) observe to do it, thou shalt not add thereto, nor diminish from it. And Exod 23.13. In all things that I have said unto you, be circumspect.
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The second use that the Doctrine serveth unto is for exhortation to perswade every one of us to a more reverent esteeme and conscionable use of the whole outward worship of God, of all those exercises of religion that the Lord hath in his Word commanded or commended unto us;
The second use that the Doctrine serves unto is for exhortation to persuade every one of us to a more reverend esteem and conscionable use of the Whole outward worship of God, of all those exercises of Religion that the Lord hath in his Word commanded or commended unto us;
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that is to say, the observation of the Sabbath, hearing the Word and reading of it, receiving the Sacrament, singing of Psalmes, all manner of prayer both publique,
that is to say, the observation of the Sabbath, hearing the Word and reading of it, receiving the Sacrament, singing of Psalms, all manner of prayer both public,
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how much more is the morall and perpetuall worship of God to bee accounted of? It is the Apostles reason, 2 Corinthians 3.11. If that which is done away was glorious, much more that which remaineth is glorious.
how much more is the moral and perpetual worship of God to be accounted of? It is the Apostles reason, 2 Corinthians 3.11. If that which is done away was glorious, much more that which remains is glorious.
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as it is plaine (by the Apostles putting him in mind of it in that place) that Timothies reading of the Word in his child-hood was a great meanes to further him in the knowledge of the Word afterward,
as it is plain (by the Apostles putting him in mind of it in that place) that Timothies reading of the Word in his childhood was a great means to further him in the knowledge of the Word afterwards,
but seeketh for that inward grace that was signified by it, as appeareth by this, that he beggeth of God that he would purge and wash him, that he would do that worke upon his soule, which was signified by this ceremony.
but seeks for that inward grace that was signified by it, as appears by this, that he beggeth of God that he would purge and wash him, that he would do that work upon his soul, which was signified by this ceremony.
This God required of his people even under the Law, Though that were a time of farre lesse light then the Gospell ( the law had but a shadow of good things to come as the Apostle speaketh, Hebrewes 10.1) yet even then God would have his people to understand what they did in his service, even in his ceremoniall worship.
This God required of his people even under the Law, Though that were a time of Far less Light then the Gospel (the law had but a shadow of good things to come as the Apostle speaks, Hebrews 10.1) yet even then God would have his people to understand what they did in his service, even in his ceremonial worship.
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Therefore he did not onely command the Levites to teach the children of Israel all his statutes, and to instruct them in the meaning of them, Levit. 10.11.
Therefore he did not only command the Levites to teach the children of Israel all his statutes, and to instruct them in the meaning of them, Levit. 10.11.
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and of all the rites and ceremonies used in it, Exodus 12.26, 27. and of the law of offering unto God the first borne of every thing, Exodus 13.14. and generally the meaning of all other the ceremoniall lawes, as well as of the morall and judiciall, Deut. 6.20. The children should aske, and the parents should teach them, the reason and the meaning of every thing that was done in Gods service.
and of all the Rites and ceremonies used in it, Exodus 12.26, 27. and of the law of offering unto God the First born of every thing, Exodus 13.14. and generally the meaning of all other the ceremonial laws, as well as of the moral and judicial, Deuteronomy 6.20. The children should ask, and the Parents should teach them, the reason and the meaning of every thing that was done in God's service.
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But this is much more required of Gods people in the morall worship, that wee understand what wee doe in it, specially now under the Gospell, wherein the Lord requireth more knowledge of his people,
But this is much more required of God's people in the moral worship, that we understand what we do in it, specially now under the Gospel, wherein the Lord requires more knowledge of his people,
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Therefore the Apostle alluding to the ceremoniall worship which consisted chiefly in sacrifices and burnt offerings and opposing the morall worship of God under the Gospell, unto it, Rom. 12.1. teacheth us, that the onely sacrifice and service that is now acceptable unto God is our reasonable service, that is, such service as is done unto him with reason and understanding.
Therefore the Apostle alluding to the ceremonial worship which consisted chiefly in Sacrifices and burned offerings and opposing the moral worship of God under the Gospel, unto it, Rom. 12.1. Teaches us, that the only sacrifice and service that is now acceptable unto God is our reasonable service, that is, such service as is done unto him with reason and understanding.
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For 1 even little children are to bee trained up in the reading of them as is plaine in the example of Timothy of whom it is said, 2 Tim. 3.15. that from a child he had knowne the holy Scriptures.
For 1 even little children Are to be trained up in the reading of them as is plain in the Exampl of Timothy of whom it is said, 2 Tim. 3.15. that from a child he had known the holy Scriptures.
Traine up a child (saith the wisedome of God, Proverbs 22.6.) in his way (that is, in his kind and according to his capacity) and when hee is old hee will not depart from it.
Train up a child (Says the Wisdom of God, Proverbs 22.6.) in his Way (that is, in his kind and according to his capacity) and when he is old he will not depart from it.
This necessity of understanding, what we read, (if we would please God in this duty of his service or doe our selves any good by it) is plaine by two places of the holy Scriptures. 1. By that which is said, Neh. 8. •, 3. of them to whom Ezra was carefull to read the law, He brought the law before the congregation both of men and women,
This necessity of understanding, what we read, (if we would please God in this duty of his service or do our selves any good by it) is plain by two places of the holy Scriptures. 1. By that which is said, Neh 8. •, 3. of them to whom Ezra was careful to read the law, He brought the law before the congregation both of men and women,
Secondly, The hearing of the Word preached (though wee seeme to love it never so well though we take never so much paines for it) will doe us no good, unlesse we heare with understanding.
Secondly, The hearing of the Word preached (though we seem to love it never so well though we take never so much pains for it) will do us not good, unless we hear with understanding.
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Have ye understood all these things? Yea hee had so pressed upon them the necessity of this, to seeke to understand whatsoever they had heard him teach, that if they had heard anything that seemed harsh unto them,
Have you understood all these things? Yea he had so pressed upon them the necessity of this, to seek to understand whatsoever they had herd him teach, that if they had herd anything that seemed harsh unto them,
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They knew well (as our Saviour had taught them in the parable of the sower, Matth. 13.19.) that of all kind of hearers, those senslesse wretches, that are like to the high way,
They knew well (as our Saviour had taught them in the parable of the sour, Matthew 13.19.) that of all kind of hearers, those senseless wretches, that Are like to the high Way,
Thirdly, The Sacraments can doe us no good unlesse wee come to them and use them with understanding. (I speake not now of infants to whom the Sacrament belongs though void of understanding for the present,
Thirdly, The Sacraments can do us not good unless we come to them and use them with understanding. (I speak not now of Infants to whom the Sacrament belongs though void of understanding for the present,
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but of men of ripe yeeres) Therefore it is Gods ordinance, that before the Sacraments bee administred unto any people, they should first be instructed by the ministery of the Word.
but of men of ripe Years) Therefore it is God's Ordinance, that before the Sacraments be administered unto any people, they should First be instructed by the Ministry of the Word.
And when the Disciples came together at Troa• upon the first day of the weeke (the Lords day) of purpose to breake bread (to administer the communion, Acts 20.7.) yet did not Paul administer the communion till he •e had first preached unto them.
And when the Disciples Come together At Troa• upon the First day of the Week (the lords day) of purpose to break bred (to administer the communion, Acts 20.7.) yet did not Paul administer the communion till he •e had First preached unto them.
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As no man can receive good by joyning with me in prayer, unlesse he understand what I say as the Apostle teacheth, 1 Cor. 14.16. so neither can I have confide•ce to receive any good by mine own prayer, unlesse I know I pray according to Gods will, as the Apostle saith, 1 Iohn 5.14.
As no man can receive good by joining with me in prayer, unless he understand what I say as the Apostle Teaches, 1 Cor. 14.16. so neither can I have confide•ce to receive any good by mine own prayer, unless I know I pray according to God's will, as the Apostle Says, 1 John 5.14.
As though he should have said, All our prayers and other services we doe to God in his house, are but the sacrifice of fooles till we have first (by hearing) beene instructed how to doe them according to Gods will.
As though he should have said, All our Prayers and other services we do to God in his house, Are but the sacrifice of Fools till we have First (by hearing) been instructed how to do them according to God's will.
For God hath no pleasure in fooles, as he there saith, verse •. hee taketh no pleasure in the prayers or other services that fooles, and ignorant sots doe offer unto him.
For God hath no pleasure in Fools, as he there Says, verse •. he Takes no pleasure in the Prayers or other services that Fools, and ignorant sots do offer unto him.
Therefore in one of the best oathes that ever was taken, wherein men women and children did bind themselves to walke in Gods law, Nehemiah 10 28, 29. there was care taken that this holy and necessary oath should yet be taken onely of every one having knowledge, and having understanding.
Therefore in one of the best Oaths that ever was taken, wherein men women and children did bind themselves to walk in God's law, Nehemiah 10 28, 29. there was care taken that this holy and necessary oath should yet be taken only of every one having knowledge, and having understanding.
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and God did wash the soule in the bloud of Christ, and sprinkle it upon the consciences of his people So in circumcision, man did cut of the fore-skin of the flesh,
and God did wash the soul in the blood of christ, and sprinkle it upon the Consciences of his people So in circumcision, man did Cut of the foreskin of the Flesh,
In baptisme, Iohn baptized the body with water (as hee saith, Matth. 3.11.) and God himselfe baptized the soule with the holy Ghost So in the ministery of the word, man speaketh to the eare and outward man and God openeth the heart to attend unto that that is taught,
In Baptism, John baptised the body with water (as he Says, Matthew 3.11.) and God himself baptised the soul with the holy Ghost So in the Ministry of the word, man speaks to the ear and outward man and God Openeth the heart to attend unto that that is taught,
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The Lord hath bound himselfe by promise to his people, that hee will thus accompany his owne ordinances and worke with them in their hearts, God will worke with us in every part of his worship, he will doe his part, if we doe ours.
The Lord hath bound himself by promise to his people, that he will thus accompany his own ordinances and work with them in their hearts, God will work with us in every part of his worship, he will do his part, if we do ours.
And this promise he hath likewise made concerning his worship under the Gospell, Matth. 28.19, 20. Goe and teach all nations, baptizing them, &c. (preach my word, administer my sacraments) and loe, I am with you alwayes,
And this promise he hath likewise made Concerning his worship under the Gospel, Matthew 28.19, 20. Go and teach all Nations, baptizing them, etc. (preach my word, administer my Sacraments) and lo, I am with you always,
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And that which the Prophet speaketh of the materiall building, Psalme 127.1. may much more truly be said in this case, Except the Lord build the house, they labour in vaine that build it.
And that which the Prophet speaks of the material building, Psalm 127.1. may much more truly be said in this case, Except the Lord built the house, they labour in vain that built it.
The inward vertue and power that God by his blessing and worke doth give unto it, is the very life and soule of every part of Gods worship, without it, it is no better then a dead and loathsome carkasse.
The inward virtue and power that God by his blessing and work does give unto it, is the very life and soul of every part of God's worship, without it, it is no better then a dead and loathsome carcase.
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That is only true compleate baptisme, wherein God hath baptized the party aswell as man, that a true and compleate communion which God hath administred aswell as man;
That is only true complete Baptism, wherein God hath baptised the party aswell as man, that a true and complete communion which God hath administered aswell as man;
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so now I doe verily know, and feele that the Lord himselfe hath by his spirit sprinkled upon my soule, the bloud of his deare Sonne (that blood of sprinkling,
so now I do verily know, and feel that the Lord himself hath by his Spirit sprinkled upon my soul, the blood of his deer Son (that blood of sprinkling,
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2. Then, and then only shall we have comfort in the Lords supper, when we can find, that as Gods minister hath by his appointment given us the bread and wine,
2. Then, and then only shall we have Comfort in the lords supper, when we can find, that as God's minister hath by his appointment given us the bred and wine,
when we see God worketh with us, and blesseth our ministery, and it may be said of us, as of them, Actes 11.21. The hand of the Lord was with them, and a great number beleeved, and turned unto the Lord.
when we see God works with us, and Blesses our Ministry, and it may be said of us, as of them, Acts 11.21. The hand of the Lord was with them, and a great number believed, and turned unto the Lord.
And when you that are hearers can find that in your hearing, the Lord openeth your hearts to attend (with diligence and delight) to that that you heare,
And when you that Are hearers can find that in your hearing, the Lord Openeth your hearts to attend (with diligence and delight) to that that you hear,
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and effectually perswaded to beleeve, and obey the truth that you heare, as our Saviour saith all the Elect shall bee, Iohn 6.44, 45. when in the hearing of the truth of God delivered by any of his servants you heare withall, that word behind you (that is spoken of Esay 30, 21.) saying, this is the way, walke ye in it ;
and effectually persuaded to believe, and obey the truth that you hear, as our Saviour Says all the Elect shall be, John 6.44, 45. when in the hearing of the truth of God Delivered by any of his Servants you hear withal, that word behind you (that is spoken of Isaiah 30, 21.) saying, this is the Way, walk you in it;
when in the ministery of the Word, you can feele that mighty power of God that the Apostle speaketh of, 2 Cor. 10 5. casting downe your imaginations, and every high thing in you that exalteth it selfe against the knowledge of God,
when in the Ministry of the Word, you can feel that mighty power of God that the Apostle speaks of, 2 Cor. 10 5. casting down your Imaginations, and every high thing in you that Exalteth it self against the knowledge of God,
and bringing into captivity every one of your thoughts, to the obedience of Christ ; finally, when we can say of your teachers, as that man did, 1 Cor. 14.25. Of a truth God is in you, certainly God worketh with you;
and bringing into captivity every one of your thoughts, to the Obedience of christ; finally, when we can say of your Teachers, as that man did, 1 Cor. 14.25. Of a truth God is in you, Certainly God works with you;
this second note also of the spirits helping us in prayer, the Apostle giveth, Rom. 8.26.27. From hence now the foorth and last point will necessarily follow (for you had the Reason of it already) That a Christians chiefe care should be in every duty of Gods worship, to find that God is with him in it, that God worketh with him.
this second note also of the spirits helping us in prayer, the Apostle gives, Rom. 8.26.27. From hence now the forth and last point will necessarily follow (for you had the Reason of it already) That a Christians chief care should be in every duty of God's worship, to find that God is with him in it, that God works with him.
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if thou accompany not thine ordinances, and worke not with us in them, to what purpose should we performe them? How shall it appeare that we have found grace in thy sight?
if thou accompany not thine ordinances, and work not with us in them, to what purpose should we perform them? How shall it appear that we have found grace in thy sighed?
This is the generall complaint of these times. 1. Gods faithfull ministers complaine of this and cry as Esa. 49.4. that they have laboured in vaine, they have spent their strength for nought, and in vaine ;
This is the general complaint of these times. 1. God's faithful Ministers complain of this and cry as Isaiah 49.4. that they have laboured in vain, they have spent their strength for nought, and in vain;
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These that heare so much (say they) and read so much, & pray so much, what are they the better for it? Wherein are they better then other men? And alas, what shall we say to these men? How can wee deny,
These that hear so much (say they) and read so much, & pray so much, what Are they the better for it? Wherein Are they better then other men? And alas, what shall we say to these men? How can we deny,
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and to worke with them) is now departed, not from his sanctuary onely, but from the City too as once the Prophet in a vision saw it doe, Ezekiel 11.23. This reason the Prophet rendereth, Esa. 53.1.
and to work with them) is now departed, not from his sanctuary only, but from the city too as once the Prophet in a vision saw it do, Ezekielem 11.23. This reason the Prophet rendereth, Isaiah 53.1.
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because the Lord sheweth not his power in it, he worketh not with it And why doth not the Lord his worke in his owne ordinance? Surely as for other our sins,
Because the Lord shows not his power in it, he works not with it And why does not the Lord his work in his own Ordinance? Surely as for other our Sins,
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even the great abominations that the house of Israel committeth here, that I should goe farre from my sanctuary? If hee see any filt by thing in thee, hee will turne away from thee, saith Moses, Deut. 23.14.
even the great abominations that the house of Israel Committeth Here, that I should go Far from my sanctuary? If he see any filt by thing in thee, he will turn away from thee, Says Moses, Deuteronomy 23.14.
Can two walke together (saith the Prophet, Amos 3.3.) unlesse they be agreed? Is it any wonder that God joyneth not with many of you in any of his ordinances, worketh not with you in them, blesseth them not unto you,
Can two walk together (Says the Prophet, Amos 3.3.) unless they be agreed? Is it any wonder that God Joineth not with many of you in any of his ordinances, works not with you in them, Blesses them not unto you,
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yea much more then of our bodies, and that as David doth in the duty of thankesgiving, call upon his soule, Psalme 103.1, 2. Blesse the Lord, ô my soule,
yea much more then of our bodies, and that as David does in the duty of thanksgiving, call upon his soul, Psalm 103.1, 2. Bless the Lord, o my soul,
And is it any wonder if the Lord withdraw himselfe from us, and refuse to joyne with us in these services, wherein (as our Saviour complained of the hypocrites of his time, Matth. 15.8.) we draw nigh to him with our mouth,
And is it any wonder if the Lord withdraw himself from us, and refuse to join with us in these services, wherein (as our Saviour complained of the Hypocrites of his time, Matthew 15.8.) we draw High to him with our Mouth,
and make an idol of them (as they of Lystra you know did of Paul and Barnabas, Actes 14 11 — 13.) and never seeke to God that hee would inwardly worke with his ordinances in us, we care not for that.
and make an idol of them (as they of Lystra you know did of Paul and Barnabas, Acts 14 11 — 13.) and never seek to God that he would inwardly work with his ordinances in us, we care not for that.
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And even to this, that may bee applyed which the Apostle speaketh of every naturall man, Rom. 3.11. There is none that understandeth, there is none that seeketh after God.
And even to this, that may be applied which the Apostle speaks of every natural man, Rom. 3.11. There is none that understands, there is none that seeks After God.
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And that this will much provoke God, to see his glory given to his instrument, that ascribed to the meanes which belongeth to him, you may perceive by that feare and indignation that Paul and Barnabas did expresse,
And that this will much provoke God, to see his glory given to his Instrument, that ascribed to the means which belongeth to him, you may perceive by that Fear and Indignation that Paul and Barnabas did express,
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Lecture CXVI. On Psalme 51.7. April 21. 1629. IT followeth now that wee proceed unto the second of those generall points that I told you were to bee observed out of the whole verse; that is to say.
Lecture CXVI. On Psalm 51.7. April 21. 1629. IT follows now that we proceed unto the second of those general points that I told you were to be observed out of the Whole verse; that is to say.
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That David did understand the meaning of these legall washings and sprinklings, that hee alludeth to and mentioneth here, hee knew what was signified by them;
That David did understand the meaning of these Legal washings and sprinklings, that he alludeth to and mentioneth Here, he knew what was signified by them;
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but also an inward and spirituall grace represented and signified by it, and that in those ceremoniall sprinklings with hysope there was not only an outward action and worke to be done by man,
but also an inward and spiritual grace represented and signified by it, and that in those ceremonial sprinklings with hyssop there was not only an outward actium and work to be done by man,
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Whatsoever doth make manifest is light, saith the Apostle, Ephes. 5.13. It is not corruption but grace that discovereth to a man his own wants and corruptions.
Whatsoever does make manifest is Light, Says the Apostle, Ephesians 5.13. It is not corruption but grace that Discovereth to a man his own Wants and corruptions.
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And this was a certaine signe that that poore man, Mar. 9.24. had true faith in him, because he mourned so for his unbeleefe, and did so desire to beleeve.
And this was a certain Signen that that poor man, Mar. 9.24. had true faith in him, Because he mourned so for his unbelief, and did so desire to believe.
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The time was when thou discernedst no ignorance or other corruption, till thou became a constant hearer, thou wert never troubled with such matters.
The time was when thou discernedst no ignorance or other corruption, till thou became a constant hearer, thou Wertenberg never troubled with such matters.
Lecture CXVI. On Psalme 51.6. Aprill 28. 1628. FOlloweth the second use of the Doctrine, namely the use of exhortation, and that is double according to the two severall branches of the Doctrine.
Lecture CXVI. On Psalm 51.6. April 28. 1628. Follows the second use of the Doctrine, namely the use of exhortation, and that is double according to the two several branches of the Doctrine.
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nor doe us any good, unlesse it bee done with understanding, therefore wee must bee exhorted, that if wee desire to bee saved, wee would make this our first care and endeavour to get knowledge.
nor do us any good, unless it be done with understanding, Therefore we must be exhorted, that if we desire to be saved, we would make this our First care and endeavour to get knowledge.
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With all thy getting (saith the wisedome of God, Prov 4 7. with all thy possessions whatsoever it cost thee) get understanding. And that for this cause chiefly,
With all thy getting (Says the Wisdom of God, Curae 4 7. with all thy possessions whatsoever it cost thee) get understanding. And that for this cause chiefly,
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as you heard the last day out of Eccl. 5.1. He that said to his people even under the law, Hosea 6.6. I desire knowledge more then your burnt offerings.
as you herd the last day out of Ecclesiastes 5.1. He that said to his people even under the law, Hosea 6.6. I desire knowledge more then your burned offerings.
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Of the most people in our congregations, the Lord may justly take up that complaint which hee made of Israell, a little before the captivitie, Ieremy 4.22.
Of the most people in our congregations, the Lord may justly take up that complaint which he made of Israel, a little before the captivity, Ieremy 4.22.
whether is greater, the Sacrament, or the word that sanctifieth the Sacrament? The seale, or the covenant of God, that is confirmed by that seale? Thirdly and lastly.
whither is greater, the Sacrament, or the word that Sanctifieth the Sacrament? The seal, or the Covenant of God, that is confirmed by that seal? Thirdly and lastly.
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Whereas they seeme to love those other parts of Gods worship well, yet in this point they are like unto those the Lord speaketh of, Ps. 50.17. They hate instruction. Not generall instruction it may be, but to be dealt withall particularly in this kind (which is certainely of all other the best way to bring an ignorant soule unto knowledge, this was that reasonning which the Apostles used so much in instructing such as they sought to bring unto knowledge of which you may read, Act. 17.2.17.18, 19.19.9. and in other places to be instructed I say thus particularly, they hate it & cannot abide it.
Whereas they seem to love those other parts of God's worship well, yet in this point they Are like unto those the Lord speaks of, Ps. 50.17. They hate instruction. Not general instruction it may be, but to be dealt withal particularly in this kind (which is Certainly of all other the best Way to bring an ignorant soul unto knowledge, this was that reasoning which the Apostles used so much in instructing such as they sought to bring unto knowledge of which you may read, Act. 17.2.17.18, 19.19.9. and in other places to be instructed I say thus particularly, they hate it & cannot abide it.
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and what they have learned, ô how will they hate such a service? If a minister shall examine them concerning their knowledge before they come to the sacrament,
and what they have learned, o how will they hate such a service? If a minister shall examine them Concerning their knowledge before they come to the sacrament,
and (finding them ignorant) keep them from it till they be better instructed, they will hate him for this, more then for any indignity or wrong he can do unto them.
and (finding them ignorant) keep them from it till they be better instructed, they will hate him for this, more then for any indignity or wrong he can do unto them.
then they will pray and cry unto God, they will make shew of much goodnesse, they will desire the helpe of good men in prayer. 3. God useth to despise and reject the prayers that such men make unto him in their greatest distresse,
then they will pray and cry unto God, they will make show of much Goodness, they will desire the help of good men in prayer. 3. God uses to despise and reject the Prayers that such men make unto him in their greatest distress,
This was Pauls maine desire to see fruit of his labours. Hee longed to be with the Romanes, as hee saith, Rom 1.13. that he might have some fruit among them also, as hee had among the other Gentiles. And hee professeth, Phil. 1.22. that this fruit of his labour (which hee desired, and looked to find in his ministery) was the only thing that made him willing to live.
This was Paul's main desire to see fruit of his labours. He longed to be with the Romans, as he Says, Rom 1.13. that he might have Some fruit among them also, as he had among the other Gentiles. And he Professes, Philip 1.22. that this fruit of his labour (which he desired, and looked to find in his Ministry) was the only thing that made him willing to live.
And you that are Gods people should looke unto, and desire this chiefly in your hearing, that you may find God in this ordinance, that you may heare the Lord speaking to your hearts,
And you that Are God's people should look unto, and desire this chiefly in your hearing, that you may find God in this Ordinance, that you may hear the Lord speaking to your hearts,
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In the day of my trouble I will call upon thee, for thou wilt answere mee, saith David. Psalms 86.7. O hee stood much upon this, and could not bee satisfied without it.
In the day of my trouble I will call upon thee, for thou wilt answer me, Says David. Psalms 86.7. O he stood much upon this, and could not be satisfied without it.
But for the better enforcing of this exhortation, 1. I will give you some motives to stirre you up to seeke this. 2. I will direct you to some meanes whereby you may obtaine it. 3. Lastly, I will answer an objection that many of Gods people are apt to make against themselves in this case,
But for the better enforcing of this exhortation, 1. I will give you Some motives to stir you up to seek this. 2. I will Direct you to Some means whereby you may obtain it. 3. Lastly, I will answer an objection that many of God's people Are apt to make against themselves in this case,
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because God worketh not with any of these meanes, nor giveth his blessing to them. And so is this spoken of, as of a great curse of God, Matthew 13.14.
Because God works not with any of these means, nor gives his blessing to them. And so is this spoken of, as of a great curse of God, Matthew 13.14.
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Hearing ye shall heare (that is, yee shall heare my Prophets, mine owne sonnes (for of such hearing hee speaketh) ordinarily, diligently) and shall not understand (as if hee had said, you shall bee never the better for it) and seeing yee shall see, (you shall have all the helpe your eye can yeeld you, to bring you to grace,
Hearing you shall hear (that is, ye shall hear my prophets, mine own Sons (for of such hearing he speaks) ordinarily, diligently) and shall not understand (as if he had said, you shall be never the better for it) and seeing ye shall see, (you shall have all the help your eye can yield you, to bring you to grace,
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as you know, that not onely in the workes of God, but in the sacrament also the Lord hath appointed our eye to bee a great helpe to our faith) but you shall not perceive.
as you know, that not only in the works of God, but in the sacrament also the Lord hath appointed our eye to be a great help to our faith) but you shall not perceive.
when we can say of every service we have done unto God, of every part of his worship that we have performed as the Church doth, Esa. 26.12. Lord thou wilt ordaine peace for us, for thou also hast wrought all our works in us. Thirdly.
when we can say of every service we have done unto God, of every part of his worship that we have performed as the Church does, Isaiah 26.12. Lord thou wilt ordain peace for us, for thou also hast wrought all our works in us. Thirdly.
and heare his word, and receive his sacraments, and use to pray, and all in vaine ▪ receive no profit, are never the better for it? And certainly God will not hold them guiltlesse that take his name in vaine, Exod. 20.7. Fourthly and lastly.
and hear his word, and receive his Sacraments, and use to pray, and all in vain ▪ receive not profit, Are never the better for it? And Certainly God will not hold them guiltless that take his name in vain, Exod 20.7. Fourthly and lastly.
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where Gods ordinances prove not a savour of life, they will prove a savour of death, 2 Cor. 2.16. See an experience of this in Iohn 13.27. After the sop (and that was after hee had communicated with Christ in the passeover) Satan entred into Iudas. And would to God wee had not dayly examples of this every where? In which respect the Apostle biddeth the Corinthians take heed, 1 Cor. 11.34. that when they came to receive the Communion, they came not together unto condemnation.
where God's ordinances prove not a savour of life, they will prove a savour of death, 2 Cor. 2.16. See an experience of this in John 13.27. After the sop (and that was After he had communicated with christ in the passover) Satan entered into Iudas. And would to God we had not daily Examples of this every where? In which respect the Apostle bids the Corinthians take heed, 1 Cor. 11.34. that when they Come to receive the Communion, they Come not together unto condemnation.
and loose that we come for, misse of his blessing in it. Serve the Lord with feare, saith the Prophet. Psalme 2.11. That which our Saviour saith of one of Gods ordinances, Luke 8.18.
and lose that we come for, miss of his blessing in it. Serve the Lord with Fear, Says the Prophet. Psalm 2.11. That which our Saviour Says of one of God's ordinances, Lycia 8.18.
You have heard in the motives just cause we have to doe so Let us have grace, whereby wee may serve God acceptably (saith the Apostle, Heb. 12.28, 29. And how is that) with reverence and godly feare,
You have herd in the motives just cause we have to do so Let us have grace, whereby we may serve God acceptably (Says the Apostle, Hebrew 12.28, 29. And how is that) with Reverence and godly Fear,
The Lord is •igh to them that are of a broken heart, saith David, Psalme 34.18. This is said to be one of the maine duties, that God requireth of all his people. Micah 6.8. To walke humbly with thy God.
The Lord is •igh to them that Are of a broken heart, Says David, Psalm 34.18. This is said to be one of the main duties, that God requires of all his people. micah 6.8. To walk humbly with thy God.
If we would have God to worke with us, and blesse his ordinances unto us, we must come to them in repentance, casting of every known sin before we approach unto God, with a full resolution, never to take it up againe.
If we would have God to work with us, and bless his ordinances unto us, we must come to them in Repentance, casting of every known since before we approach unto God, with a full resolution, never to take it up again.
The necessity of this the Lord taught his people under the law by this ceremony, Exod. 30.20. When Aaron and his sons goe into the tabernacle of the congregation, they shall wash with water, that they dye not.
The necessity of this the Lord taught his people under the law by this ceremony, Exod 30.20. When Aaron and his Sons go into the tabernacle of the congregation, they shall wash with water, that they die not.
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Sanctifie a fast, sanctifie the Congregation, saith the Prophet, Ioel 2.15, 16. The people of God are not fit to keepe a fast, we cannot expect, that the day of our fast will proove a day of atonement betweene God and us,
Sanctify a fast, sanctify the Congregation, Says the Prophet, Joel 2.15, 16. The people of God Are not fit to keep a fast, we cannot expect, that the day of our fast will prove a day of atonement between God and us,
See this also in ordinary duties of Gods worship. 1. For the Sacrament, It is evident by Hezechiahs prayer, 2 Chron. 30.19. 1. that God commanded all his people to cleanse themselves according to the purification of the sanctuary, before they did presume to receive the passeover. 2. That God was offended with the people there, that neglected this,
See this also in ordinary duties of God's worship. 1. For the Sacrament, It is evident by Hezekiah's prayer, 2 Chronicles 30.19. 1. that God commanded all his people to cleanse themselves according to the purification of the sanctuary, before they did presume to receive the passover. 2. That God was offended with the people there, that neglected this,
And in obedience to that law, it is said, Iohn 11, 55. that in Christs time many went out of the country up to Ierusalem before the passeover, to purifie themselves.
And in Obedience to that law, it is said, John 11, 55. that in Christ time many went out of the country up to Ierusalem before the passover, to purify themselves.
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And our Saviour after the passeover, before he celebrated the Sacrament of his body and bloud with his disciples, washed their feete, as wee read, Iohn 13.5.
And our Saviour After the passover, before he celebrated the Sacrament of his body and blood with his Disciples, washed their feet, as we read, John 13.5.
And those bodily purifications, and washings, did signifie (certainly) the purging, and cleansing of the soule from sinne, by the bloud and spirit of Christ.
And those bodily purifications, and washings, did signify (Certainly) the purging, and cleansing of the soul from sin, by the blood and Spirit of christ.
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and setteth up his idols in his heart (every mans lust wee know is his idoll, covetousnesse is idolatry, Col. 3.5.) and putteth the stumbling blocke of his iniquitie before his face (affecteth it, loveth it, cannot looke of on it) and commeth to a Prophet to enquire of him concerning mee (seeketh to know my will out of my word) I will set my face against that man, saith the Lord.
and sets up his Idols in his heart (every men lust we know is his idol, covetousness is idolatry, Col. 3.5.) and putteth the stumbling block of his iniquity before his face (affects it, loves it, cannot look of on it) and comes to a Prophet to inquire of him Concerning me (seeks to know my will out of my word) I will Set my face against that man, Says the Lord.
Certainely that man, that bringeth to the hearing of the word, any knowne sinne with him in his heart, affecteth it, loveth it, is not willing to part with it, separateth himselfe from God, can have no hope that God will joyne or worke with him in this his ordinance,
Certainly that man, that brings to the hearing of the word, any known sin with him in his heart, affects it, loves it, is not willing to part with it, separateth himself from God, can have no hope that God will join or work with him in this his Ordinance,
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or thrive by the word in the best ministery under heaven, if our care bee not before wee come to it, to lay aside all our knowne sinnes with full purpose of heart, never to take them up againe. 3. Lastly. For prayer.
or thrive by the word in the best Ministry under heaven, if our care be not before we come to it, to lay aside all our known Sins with full purpose of heart, never to take them up again. 3. Lastly. For prayer.
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nay, if hee winke at, or beare with any sinne that hee knoweth to be in his family, he can have no hope to find audience or acceptance with God in any prayer, that hee maketh unto him.
nay, if he wink At, or bear with any sin that he Knoweth to be in his family, he can have no hope to find audience or acceptance with God in any prayer, that he makes unto him.
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Though God have promised hee will meet with his people in his publique worship, There (that is, in the tabernacle of the congregation) I will meet with the children of Israel, saith the Lord, Exodus 29.43. (And hee hath bound himselfe every whit as much to meet with his people in his publique worship under the Gospell as hee did then,
Though God have promised he will meet with his people in his public worship, There (that is, in the tabernacle of the congregation) I will meet with the children of Israel, Says the Lord, Exodus 29.43. (And he hath bound himself every whit as much to meet with his people in his public worship under the Gospel as he did then,
So that to conclude the third Meanes, If it bee indeed a trouble to us that we feele no more life and power, no more fruit and comfort in any of Gods ordinances, let us learne of Saul and do as he did, 1 Sam. 14.37, 38. When he had sought to God and the Lord answered him not, he resolveth to search and find out by the best meanes that he could the speciall sinne that was the cause of it. And so should we do.
So that to conclude the third Means, If it be indeed a trouble to us that we feel no more life and power, no more fruit and Comfort in any of God's ordinances, let us Learn of Saul and do as he did, 1 Sam. 14.37, 38. When he had sought to God and the Lord answered him not, he resolves to search and find out by the best means that he could the special sin that was the cause of it. And so should we do.
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Fourthly and lastly, If wee doe indeed desire that God would accompany his ordinances and worke with them in our hearts we must beg this of God by fervent prayer.
Fourthly and lastly, If we do indeed desire that God would accompany his ordinances and work with them in our hearts we must beg this of God by fervent prayer.
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Bee carefull for nothing (saith the Apostle, Philip. 4 6.) but in every thing by prayer and supplication with thankesgiving, let your request bee made knowne unto God ;
be careful for nothing (Says the Apostle, Philip. 4 6.) but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God;
First, For thy direction I must say unto thee, that 1 Seeing thou art expressely commanded of God, to read and heare the Word, to receive the Sacrament, to pray;
First, For thy direction I must say unto thee, that 1 Seeing thou art expressly commanded of God, to read and hear the Word, to receive the Sacrament, to pray;
4 wait for Gods blessing in the use of them. Remember what the Apostle saith, Gal. 6.9. Let us not be weary of well-doing for in due season wee shall reape, if we faint not.
4 wait for God's blessing in the use of them. remember what the Apostle Says, Gal. 6.9. Let us not be weary of welldoing for in due season we shall reap, if we faint not.
We read of Iacob that when the Lord had wrastled with him, and seemed desirous to leave him and be gone, Gen. 32.26. Iacob resolved he would not let him goe till hee had blessed him ;
We read of Iacob that when the Lord had wrestled with him, and seemed desirous to leave him and be gone, Gen. 32.26. Iacob resolved he would not let him go till he had blessed him;
Lecture CXVIII. On Psalme 51.6. May 12. 1629. NOw we are to come unto the severall parts of this verse, and to observe in the words these two things. 1. What he craveth here and beggeth of God. 2. The Reason he giveth wherby he was moved to beg these things of God.
Lecture CXVIII. On Psalm 51.6. May 12. 1629. NOw we Are to come unto the several parts of this verse, and to observe in the words these two things. 1. What he craves Here and beggeth of God. 2. The Reason he gives whereby he was moved to beg these things of God.
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The reason he giveth for this his so earnest a suit, is taken from the benefit and fruit he should receive by it, he knew if God would be pleased thus to purge him and wash him, he should then be cleane from all the filthinesse of his sin,
The reason he gives for this his so earnest a suit, is taken from the benefit and fruit he should receive by it, he knew if God would be pleased thus to purge him and wash him, he should then be clean from all the filthiness of his since,
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In the petition two things must bee observed. 1. What it was whereby he did desire to be purged and washed from his sinnes. 2. In what manner hee did desire to be purged with it.
In the petition two things must be observed. 1. What it was whereby he did desire to be purged and washed from his Sins. 2. In what manner he did desire to be purged with it.
The thing which he desired to be purged and washed with, was the bloud of Christ, that was the thing which hee knew was signified and represented, both by the water and bloud that was used under the law,
The thing which he desired to be purged and washed with, was the blood of christ, that was the thing which he knew was signified and represented, both by the water and blood that was used under the law,
So that the meaning of his petition is this, Lord wash me from my sins in the bloud of Christ, Lord sprinkle (as with a bunch of hysope) and effectually apply to my soule that bloud of thy sonne.
So that the meaning of his petition is this, Lord wash me from my Sins in the blood of christ, Lord sprinkle (as with a bunch of hyssop) and effectually apply to my soul that blood of thy son.
Then the first particular that is to bee observed in these words is this, that though in the first verse when he begged so earnestly of God the pardon of his sins, he sued for nothing but mercy, he grounded his faith and hope to speed in that suit onely upon the infinite mercy of God;
Then the First particular that is to be observed in these words is this, that though in the First verse when he begged so earnestly of God the pardon of his Sins, he sued for nothing but mercy, he grounded his faith and hope to speed in that suit only upon the infinite mercy of God;
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by the bloud of Christ, by being washed in that, by having that sprinkled upon him and applyed to him, hee looked to obtaine mercy with God for the pardon of his sinne, and by no other meanes.
by the blood of christ, by being washed in that, by having that sprinkled upon him and applied to him, he looked to obtain mercy with God for the pardon of his sin, and by no other means.
Of his fullnesse (saith the Evangelist, Iohn 1.16.) have wee all received. 2. Whatsoever mercy wee receive from God by Christ, wee obtaine it by his bloud.
Of his fullness (Says the Evangelist, John 1.16.) have we all received. 2. Whatsoever mercy we receive from God by christ, we obtain it by his blood.
but this free gift, this mercy we have no hope to receive from God but onely through Christ, The gift of God is eternall life, (saith the Apostle, Rom. 6.23.) through Iesus Christ our Lord.
but this free gift, this mercy we have no hope to receive from God but only through christ, The gift of God is Eternal life, (Says the Apostle, Rom. 6.23.) through Iesus christ our Lord.
Secondly, All spirituall blessings whereby we are fitted for heaven, faith and repentance and holinesse, without which no man shall see the Lord (as the Apostle speaketh, Heb. 12.14.) are the free gifts of God and obtained meerely through his mercy;
Secondly, All spiritual blessings whereby we Are fitted for heaven, faith and Repentance and holiness, without which no man shall see the Lord (as the Apostle speaks, Hebrew 12.14.) Are the free Gifts of God and obtained merely through his mercy;
Hee hath blessed us with all spirituall blessings in heavenly places in Christ, saith the Apostle, Ephes. 1.3. It is he that giveth repentance unto Israel, and forgivenes of sins as the Apostle speaketh, Acts 5.31.
He hath blessed us with all spiritual blessings in heavenly places in christ, Says the Apostle, Ephesians 1.3. It is he that gives Repentance unto Israel, and forgiveness of Sins as the Apostle speaks, Acts 5.31.
Thirdly, Even those common gifts of Gods spirit, which hypocrites and castawayes have enjoyed as well as Gods elect, are the free gifts of God and fruits of his mercy,
Thirdly, Even those Common Gifts of God's Spirit, which Hypocrites and castaways have enjoyed as well as God's elect, Are the free Gifts of God and fruits of his mercy,
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The Apostle speaking of that knowledge and utterance God had given the Corinthians for the service of his Church, 1 Cor. 1.4, 5. calleth them the grace of God which was given them in Iesus Christ.
The Apostle speaking of that knowledge and utterance God had given the Corinthians for the service of his Church, 1 Cor. 1.4, 5. calls them the grace of God which was given them in Iesus christ.
Every man to whom God hath given riches and wealth (saith Solomon, Eccl. 5.19.) and hath given him power (a mind) to eat thereof, and to take his portion,
Every man to whom God hath given riches and wealth (Says Solomon, Ecclesiastes 5.19.) and hath given him power (a mind) to eat thereof, and to take his portion,
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Him God hath made heire of all things, as the Apostle saith, Heb. 1.2. All things are yours, and ye are Christs, saith he, 1 Cor. 3.22, 23. As though hee had said, Nothing is ours, wee have not a spirituall and comfortable title to any thing, till we be Christs.
Him God hath made heir of all things, as the Apostle Says, Hebrew 1.2. All things Are yours, and you Are Christ, Says he, 1 Cor. 3.22, 23. As though he had said, Nothing is ours, we have not a spiritual and comfortable title to any thing, till we be Christ.
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Fiftly, The love and good will of God towards us (which is the onely root and fountaine of all blessings and good things we receive from him) is woon and procured to us onely by Christ.
Fifty, The love and good will of God towards us (which is the only root and fountain of all blessings and good things we receive from him) is won and procured to us only by christ.
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No man commeth unto the father but by me, saith our Saviour, Ioh. 14 6. In him wee have boldnesse and accesse with confidence, saith the Apostle, Ephes 3.12. and in him onely.
No man comes unto the father but by me, Says our Saviour, John 14 6. In him we have boldness and access with confidence, Says the Apostle, Ephesians 3.12. and in him only.
And whatsoever good thing we have received from God and would be truly thankfull to God for, we must ascribe it onely to Christ and acknowledge we have received it for his sake alone, Giving thankes to God and the father by him, as the Apostle teacheth us, Col. 3.17.
And whatsoever good thing we have received from God and would be truly thankful to God for, we must ascribe it only to christ and acknowledge we have received it for his sake alone, Giving thanks to God and the father by him, as the Apostle Teaches us, Col. 3.17.
First, All the mercies of God that concerne our justification, the acquitting us of our sinnes and setting us in Gods favour, are obtained to us by the passions and sufferings of Christ.
First, All the Mercies of God that concern our justification, the acquitting us of our Sins and setting us in God's favour, Are obtained to us by the passion and sufferings of christ.
They that would obtaine any mercy from God, must seeke it in and through him onely. 2. Whereas the mercy-seat under the law stood in the holy of holyes, within the vaile and was hiden not onely from the people but from the priests also, the High-Priest onely had accesse unto it,
They that would obtain any mercy from God, must seek it in and through him only. 2. Whereas the mercy-seat under the law stood in the holy of holies, within the veil and was hiden not only from the people but from the Priests also, the High-Priest only had access unto it,
and that but once a yeare, the Lord hath now by the ministery of the Gospell set forth this mercy-seat, openly to the view of all men, all men may have accesse unto it. 3. As the Hhigh-Priest who was a type of Christ came not to the mercy-seat, could find no mercy with God nor make atonement betweene him and his people, without the bloud of a sacrifice, Levit. 16.14.
and that but once a year, the Lord hath now by the Ministry of the Gospel Set forth this mercy-seat, openly to the view of all men, all men may have access unto it. 3. As the Hhigh-Priest who was a type of christ Come not to the mercy-seat, could find no mercy with God nor make atonement between him and his people, without the blood of a sacrifice, Levit. 16.14.
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Secondly, All the mercies of God that concerne our sanctification, the subduing of our corruptions and the renewing of our hearts, are obtained to us by the passion and sufferings of Christ.
Secondly, All the Mercies of God that concern our sanctification, the subduing of our corruptions and the renewing of our hearts, Are obtained to us by the passion and sufferings of christ.
It is the bloud of Christ (saith the Apostle, Heb. 9.14 ▪) who through the eternall spirit offered himselfe without spot unto God, that purgeth our conscience from dead workes, to serve the living God.
It is the blood of christ (Says the Apostle, Hebrew 9.14 ▪) who through the Eternal Spirit offered himself without spot unto God, that Purgeth our conscience from dead works, to serve the living God.
Thirdly and lastly, All the mercies of God that concerne our glorification, and the consummation of our happinesse in the kingdome of heaven, are obtained to us by the passion and sufferings of Christ.
Thirdly and lastly, All the Mercies of God that concern our glorification, and the consummation of our happiness in the Kingdom of heaven, Are obtained to us by the passion and sufferings of christ.
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We have boldnesse (saith the Apostle, Heb. 10.19.) to enter into the Holyest (into heaven whereof the holy of holyes in the temple was a figure) by the bloud of Iesus.
We have boldness (Says the Apostle, Hebrew 10.19.) to enter into the Holiest (into heaven whereof the holy of holies in the temple was a figure) by the blood of Iesus.
and we preach Christ crucified, saith he, verse 23. that was the whole matter and scope of his ministery, to teach men to looke for all mercy and comfort from God onely through the passion, and sufferings of Iesus Christ.
and we preach christ Crucified, Says he, verse 23. that was the Whole matter and scope of his Ministry, to teach men to look for all mercy and Comfort from God only through the passion, and sufferings of Iesus christ.
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Yea he telleth the Corinthians, 1 Cor 2.2. that when he was among them (where learning and eloquence did abound) hee determined not to know any thing save Iesus Christ and him crucified, he resolved with himselfe to shew no other learning but this, to set forth to them in the best manner he could, the sufferings of Christ and the benefit and fruit that commeth to Gods people by them.
Yea he Telleth the Corinthians, 1 Cor 2.2. that when he was among them (where learning and eloquence did abound) he determined not to know any thing save Iesus christ and him Crucified, he resolved with himself to show no other learning but this, to Set forth to them in the best manner he could, the sufferings of christ and the benefit and fruit that comes to God's people by them.
Nay he professeth of himselfe, Gal. 6.14. that the crosse of Christ his passion and sufferings, was the onely ground of all his comfort, he rejoiced and gloryed in nothing els.
Nay he Professes of himself, Gal. 6.14. that the cross of christ his passion and sufferings, was the only ground of all his Comfort, he rejoiced and gloried in nothing Else.
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Thou hatest all workers of iniquity, saith David, Psal. 5.5. They rebelled and vexed his holy spirit (saith the Prophet, Esa. 63.10. speaking of Gods owne people) therefore he was turned to be their enemy.
Thou Hatest all workers of iniquity, Says David, Psalm 5.5. They rebelled and vexed his holy Spirit (Says the Prophet, Isaiah 63.10. speaking of God's own people) Therefore he was turned to be their enemy.
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And who can expect mercy and kindnesse from him whom he knoweth to be his enemy? No no, no mercy, no comfort can be looked for at Gods hands, nothing but terrour, nothing but indignation and wrath,
And who can expect mercy and kindness from him whom he Knoweth to be his enemy? No no, no mercy, no Comfort can be looked for At God's hands, nothing but terror, nothing but Indignation and wrath,
Till then (if a mans conscience be not senslesse) there can be nothing in him but a certaine fearefull looking for of judgement (as the Apostle speaketh, Heb. 10.27.) and of fiery indignation, which shall devoure the adversaries.
Till then (if a men conscience be not senseless) there can be nothing in him but a certain fearful looking for of judgement (as the Apostle speaks, Hebrew 10.27.) and of fiery Indignation, which shall devour the Adversaries.
Now Christ is the onely mediator between God and us to go betweene us, and make reconciliation, There is but one Mediator betweene God and man, (saith the Apostle, 1 Tim. 2.5.) the man Christ Iesus. And Col. 1.19, 20. It pleased the Father by him to reconcile all things unto himselfe. Secondly.
Now christ is the only Mediator between God and us to go between us, and make reconciliation, There is but one Mediator between God and man, (Says the Apostle, 1 Tim. 2.5.) the man christ Iesus. And Col. 1.19, 20. It pleased the Father by him to reconcile all things unto himself. Secondly.
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What doth the Lord require of thee (saith he, Mic. 6.8.) but to do justly and to love mercy? Thou shalt not respect the person of the poore in judgement saith the Lord, Levit. 19.15. As if he had said;
What does the Lord require of thee (Says he, Mic. 6.8.) but to do justly and to love mercy? Thou shalt not respect the person of the poor in judgement Says the Lord, Levit. 19.15. As if he had said;
And this is the irrecoverable sentence of his Law which the Apostle mentioneth, Galat. 3.10. Cursed i• every one that continueth not in all things that are written in the Law to do them.
And this is the irrecoverable sentence of his Law which the Apostle mentioneth, Galatians 3.10. Cursed i• every one that Continueth not in all things that Are written in the Law to do them.
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Till therefore a man know that this sentence of the law be fulfilled, till a man know that this curse is borne for him, he cannot expect to find any mercy with God.
Till Therefore a man know that this sentence of the law be fulfilled, till a man know that this curse is born for him, he cannot expect to find any mercy with God.
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I meane Exod. 34.6, 7. The Lord is mercifull and gracious, long s•ffering, and abundant in goodnesse and truth, keeping mercy for thousands, forgiving iniquity and transgression and sinne.
I mean Exod 34.6, 7. The Lord is merciful and gracious, long s•ffering, and abundant in Goodness and truth, keeping mercy for thousands, forgiving iniquity and Transgression and sin.
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As infinite as the Lord is in mercy, yet will he by no meanes cleare any man that is guilty of the transgression of his law, without satisfaction be made to his justice for him.
As infinite as the Lord is in mercy, yet will he by no means clear any man that is guilty of the Transgression of his law, without satisfaction be made to his Justice for him.
and to beare this penalty and curse that is due unto him for the least transgression of it? Who can stand before his indignation (saith the Prophet, Nah. 1.6.) and who can abide in the fiercenesse of his anger? Surely all the Angels and Saints in heaven and earth could not do it.
and to bear this penalty and curse that is due unto him for the least Transgression of it? Who can stand before his Indignation (Says the Prophet, Nah. 1.6.) and who can abide in the fierceness of his anger? Surely all the Angels and Saints in heaven and earth could not do it.
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or intercession, or by any other meanes, till he had satisfied the law for us, till he had paid every farthing of our debt, till he had borne the curse and punishment that was due to us for our sinnes, even to the uttermost.
or Intercession, or by any other means, till he had satisfied the law for us, till he had paid every farthing of our debt, till he had born the curse and punishment that was due to us for our Sins, even to the uttermost.
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Without a sacrifice, without shedding of blood there was no remission of any sinne saith the Apostle, Heb. 9.22. It is the bloud (saith the Lord, Levit. 17.11.) that maketh attonement for the soule.
Without a sacrifice, without shedding of blood there was no remission of any sin Says the Apostle, Hebrew 9.22. It is the blood (Says the Lord, Levit. 17.11.) that makes atonement for the soul.
How can it be said that no mercy can be obtained of God for us by any other way but by the bloudy passion of Iesus Christ, seeing the Scripture so oft ascribeth our whole salvation to the meere grace and goodnesse of God onely.
How can it be said that no mercy can be obtained of God for us by any other Way but by the bloody passion of Iesus christ, seeing the Scripture so oft ascribeth our Whole salvation to the mere grace and Goodness of God only.
and teacheth us that our whole salvation commeth most freely unto us. I will love them freely, saith the Lord, Hos. 14.4. We are justified freely by his grace, saith the Apostle, Rom. 3.24.
and Teaches us that our Whole salvation comes most freely unto us. I will love them freely, Says the Lord, Hos. 14.4. We Are justified freely by his grace, Says the Apostle, Rom. 3.24.
and to satisfie his own justice for us. He purposed this in himselfe, saith the Apostle, Eph. 1.9. there was nothing out of himselfe that moved him to it.
and to satisfy his own Justice for us. He purposed this in himself, Says the Apostle, Ephesians 1.9. there was nothing out of himself that moved him to it.
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Yea his love and mercy to his elect appeared more in this, than if by his absolute prerogative and soveraignty he had forgiven us, without exacting any satisfaction for us at all, God so loved the world (saith our Saviour, Ioh. 3.16.) that he gave his onely begotten Sonne, &c.
Yea his love and mercy to his elect appeared more in this, than if by his absolute prerogative and sovereignty he had forgiven us, without exacting any satisfaction for us At all, God so loved the world (Says our Saviour, John 3.16.) that he gave his only begotten Son, etc.
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He predestinated us (saith the Apostle, Eph. 1.5.) unto the adoption of Children, by Iesus Christ to himselfe, according to the good pleasure of his will. As if hee had said;
He predestinated us (Says the Apostle, Ephesians 1.5.) unto the adoption of Children, by Iesus christ to himself, according to the good pleasure of his will. As if he had said;
The good pleasure of his owne will, and nothing els moved him to do this. In this respect our Saviour saith of his faithfull Disciples, Ioh. 17.6. Thine they were, and thou gavest them me ;
The good pleasure of his own will, and nothing Else moved him to do this. In this respect our Saviour Says of his faithful Disciples, John 17.6. Thine they were, and thou Gavest them me;
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Thirdly, It was the free grace of God, and nothing els that moved him to give to any of us that grace, to receive Christ by faith being offered unto us in the ministery of the Gospell.
Thirdly, It was the free grace of God, and nothing Else that moved him to give to any of us that grace, to receive christ by faith being offered unto us in the Ministry of the Gospel.
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and thereby are brought into covenant with him, to performe his promise, and to keepe covenant with us, considering how oft we break our covenant with him,
and thereby Are brought into Covenant with him, to perform his promise, and to keep Covenant with us, considering how oft we break our Covenant with him,
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And this made Solomon breake forth into those termes of admiration and wonderment, 1 King. 8.23. O Lord God of Israel, there is no god like unto thee, who keepest covenant and mercy with thy servants, that walke before thee with all their heart.
And this made Solomon break forth into those terms of admiration and wonderment, 1 King. 8.23. Oh Lord God of Israel, there is no god like unto thee, who Keepest Covenant and mercy with thy Servants, that walk before thee with all their heart.
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As if he should have said, It is the marvellous mercy of God, that hee keepeth covenant even with the best of his servants, considering how many their failings be.
As if he should have said, It is the marvellous mercy of God, that he Keepeth Covenant even with the best of his Servants, considering how many their failings be.
Therfore in the use of these or any other meanes for the rectifying of our judgement in this case, we must cry unto God as Iob did, Iob 13.23. Make me to know my transgression and my sin.
Therefore in the use of these or any other means for the rectifying of our judgement in this case, we must cry unto God as Job did, Job 13.23. Make me to know my Transgression and my since.
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It is meet to be said unto God (saith Elihu to Iob, when he would perswade him to think and judge rightly of his sin, Iob 34.31, 32.) that which I know not teach thou me.
It is meet to be said unto God (Says Elihu to Job, when he would persuade him to think and judge rightly of his since, Job 34.31, 32.) that which I know not teach thou me.
It is fit and necessary we should cry unto God, that hee would open our eyes and not suffer us to be deluded by Satan, that he would by his holy spirit teach us to judge rightly of this matter, to know how hainous and dangerous a thing sinne is.
It is fit and necessary we should cry unto God, that he would open our eyes and not suffer us to be deluded by Satan, that he would by his holy Spirit teach us to judge rightly of this matter, to know how heinous and dangerous a thing sin is.
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This Doctrine will teach us to judge rightly of sinne, and to esteeme of it as it doth deserve. Foure points there are to be observed in this Doctrine, that do notably set forth the odiousnesse and hainousnesse of sinne.
This Doctrine will teach us to judge rightly of sin, and to esteem of it as it does deserve. Foure points there Are to be observed in this Doctrine, that do notably Set forth the odiousness and heinousness of sin.
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nor procure thee a pardon for it. Christ Iesus onely was able to doe it. He is the propitiation for our sinnes, saith the Apostle, 1 Iohn 2.2. and he alone.
nor procure thee a pardon for it. christ Iesus only was able to do it. He is the propitiation for our Sins, Says the Apostle, 1 John 2.2. and he alone.
a Doctrine directly contrary to the holy Scriptures, and to that which the Apostle Peter (whom they make the rock upon which their Church is built) did teach.
a Doctrine directly contrary to the holy Scriptures, and to that which the Apostle Peter (whom they make the rock upon which their Church is built) did teach.
No silver and gold (though we had never so many thousands to give unto pious uses) can redeeme and buy out the least of our sinnes no not our vaine conversation, our unprofitable walking, our sinnes of omission,
No silver and gold (though we had never so many thousands to give unto pious uses) can Redeem and buy out the least of our Sins no not our vain Conversation, our unprofitable walking, our Sins of omission,
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And if the present Church of Rome had beene of the Apostle Peters founding (as they pretend) certainly silver and gold could not be of such use and worth there for procuring pardons for sinne,
And if the present Church of Rome had been of the Apostle Peter's founding (as they pretend) Certainly silver and gold could not be of such use and worth there for procuring Pardons for sin,
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But what speak we of silver and gold? Not all the Angels or Saints in heaven or earth were ever able by all their holinesse and good works, by all their prayers and intercessions to merit of God for any man, the pardon of the least sin.
But what speak we of silver and gold? Not all the Angels or Saints in heaven or earth were ever able by all their holiness and good works, by all their Prayers and intercessions to merit of God for any man, the pardon of the least since.
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We know they teach men to trust, and expect mercy from God in the pardon of their sin, by the merits and intercession of the Saints, specially of the blessed Virgin.
We know they teach men to trust, and expect mercy from God in the pardon of their since, by the merits and Intercession of the Saints, specially of the blessed Virgae.
And it is notorious to the world, that their whole Church in their publique Liturgie doe oft beg of God the pardon of sinne and deliverance from his wrath,
And it is notorious to the world, that their Whole Church in their public Liturgy do oft beg of God the pardon of sin and deliverance from his wrath,
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If one man sin against another (saith old Ely to his sons, 1 Sam. 2.25.) the judge shall judge him : (satisfaction may bee made for the offence, by the authority of the magistrate) but if a man sin against the Lord, who shall intreat for him? As if he had said, No Saint or Angel dare presume to be so much as a mediatour of intercession unto God,
If one man since against Another (Says old Ely to his Sons, 1 Sam. 2.25.) the judge shall judge him: (satisfaction may be made for the offence, by the Authority of the magistrate) but if a man since against the Lord, who shall entreat for him? As if he had said, No Saint or Angel Dare presume to be so much as a Mediator of Intercession unto God,
Call now (saith Eliphaz to Iob 5.1.) if there be any that will answer, or speake for thee, and to which of the Saints wilt thou turne? No, none but Christ onely durst ever doe so much for any poore sinner.
Call now (Says Eliphaz to Job 5.1.) if there be any that will answer, or speak for thee, and to which of the Saints wilt thou turn? No, none but christ only durst ever do so much for any poor sinner.
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The holinesse of his life, and that exact obedience he yeelded to the law of God, in all points fulfilling all righteousnesse as himselfe speaketh, Matth. 3.15.) was (doubtlesse) of great merit,
The holiness of his life, and that exact Obedience he yielded to the law of God, in all points fulfilling all righteousness as himself speaks, Matthew 3.15.) was (doubtless) of great merit,
We are justified in part, even by his active obedience, for by it we obtaine the imputation of that perfect righteousnesse, that giveth us title to the kingdome of heaven.
We Are justified in part, even by his active Obedience, for by it we obtain the imputation of that perfect righteousness, that gives us title to the Kingdom of heaven.
For seeing it was not possible for us to enter into life, till wee had kept the commandements of God, Matth. 19.17. and wee were not able to keepe them our selves, it was necessary our surety should keepe them for us.
For seeing it was not possible for us to enter into life, till we had kept the Commandments of God, Matthew 19.17. and we were not able to keep them our selves, it was necessary our surety should keep them for us.
for he being God and not man only, and his manhood having no personall substistance without the Godhead, was not bound to keep the law for himselfe) he (I say) by fulfilling the whole law of God, did thereby purchase heaven for us,
for he being God and not man only, and his manhood having no personal substistance without the Godhead, was not bound to keep the law for himself) he (I say) by fulfilling the Whole law of God, did thereby purchase heaven for us,
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and merit that God should account us righteous, and perfect fulfillers of his law. By this means he brought in everlasting righteousnesse, as the Prophet speaketh, Dan. 9.24. In which respect also the Apostle saith, Rom. 10.4. that Christ is the end of the law for righteousnesse to every one that beleeveth.
and merit that God should account us righteous, and perfect fulfillers of his law. By this means he brought in everlasting righteousness, as the Prophet speaks, Dan. 9.24. In which respect also the Apostle Says, Rom. 10.4. that christ is the end of the law for righteousness to every one that Believeth.
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And for this cause the Apostle saith also, Rom. 3.31. Doe we then make void the law through faith? God forbid. Yea we establish the law. As though hee had said.
And for this cause the Apostle Says also, Rom. 3.31. Do we then make void the law through faith? God forbid. Yea we establish the law. As though he had said.
But though this be so, yet Christs active obedience, his good works and holy life, could never have bin meritorious for us, could never have justified us,
But though this be so, yet Christ active Obedience, his good works and holy life, could never have been meritorious for us, could never have justified us,
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& much comfort (doubtlesse) we may receive by this, that we have such a friend in the court, such an advocate to speake and plead and pray for us unto his father He is able (saith the Apostle, Heb. 7.25.) to save them to the uttermost, that come to God by him, seeing he ever liveth to make intercession for them.
& much Comfort (doubtless) we may receive by this, that we have such a friend in the court, such an advocate to speak and plead and pray for us unto his father He is able (Says the Apostle, Hebrew 7.25.) to save them to the uttermost, that come to God by him, seeing he ever lives to make Intercession for them.
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But his intercession could never have bin meritorious for us, it could never have prevailed with God for us, to the procuring for us the pardon of the least sin,
But his Intercession could never have been meritorious for us, it could never have prevailed with God for us, to the procuring for us the pardon of the least since,
and company of all Gods Saints, do bring their golden viols full of odours which are the prayers of the Saints, to be presented by him unto his father) he is represented to him in the likenes of a lambe that was slaine, ver. 6.11.
and company of all God's Saints, do bring their golden viols full of odours which Are the Prayers of the Saints, to be presented by him unto his father) he is represented to him in the likeness of a lamb that was slain, ver. 6.11.
We have redemption through his bloud, even the forgivenesse of our sins, saith the Apostle, Eph. 1 7. And Revel. 5. •. Thou hast redeemed us to God by thy bloud.
We have redemption through his blood, even the forgiveness of our Sins, Says the Apostle, Ephesians 1 7. And Revel. 5. •. Thou hast redeemed us to God by thy blood.
And two reasons there are, why his whole passion is expressed by this part of it, rather then by the other. 1. Because the shedding of his bloud, was the most apparant and sensible signe and evidence that hee did indeed lay downe his life,
And two Reasons there Are, why his Whole passion is expressed by this part of it, rather then by the other. 1. Because the shedding of his blood, was the most apparent and sensible Signen and evidence that he did indeed lay down his life,
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For the life of the flesh, is in the bloud, saith the Lord, Levit. 17.11. 2. This did best declare him to bee the true propitiatory sacrifice, that was figured by all the sacrifices under the law, that lambe of God that taketh away the sinnes of the world, as Iohn Baptist calleth him, Ioh. 1. •9.
For the life of the Flesh, is in the blood, Says the Lord, Levit. 17.11. 2. This did best declare him to be the true propitiatory sacrifice, that was figured by all the Sacrifices under the law, that lamb of God that Takes away the Sins of the world, as John Baptist calls him, John 1. •9.
But it was not that alone that could have done the deed, all the pains and torments he endured in his body for us, could not have obtained for us the pardon of any one sin.
But it was not that alone that could have done the deed, all the pains and torments he endured in his body for us, could not have obtained for us the pardon of any one since.
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He suffered much more in his soule for us, then he did in his body. He made his soule an offering for sin, as the Prophet speaketh, Esa. 53.10. His soule was exceeding sorrowfull, even to the death. Mat 26.38. He endured the torments of the soule aswell as of the body for us.
He suffered much more in his soul for us, then he did in his body. He made his soul an offering for since, as the Prophet speaks, Isaiah 53.10. His soul was exceeding sorrowful, even to the death. Mathew 26.38. He endured the torments of the soul aswell as of the body for us.
Yea the curse of God, and those unspeakeable and unconceivable torments that were due to all the sinnes of all Gods Elect, both in body and soule he endured to the uttermost.
Yea the curse of God, and those unspeakable and unconceivable torments that were due to all the Sins of all God's Elect, both in body and soul he endured to the uttermost.
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And verse 4. Surely hee hath borne our griefes, and carried our sorrowes, the sorow and anguish that was due to us for our sinnes, hee hath borne it all,
And verse 4. Surely he hath born our griefs, and carried our sorrows, the sorrow and anguish that was due to us for our Sins, he hath born it all,
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and unlesse he had so done, he could never have redeemed us from our sins. He made our peace through the bloud of his crosse, saith the Apostle, Col. 1.20. by no death but by that cursed death, hee could have made our peace with God. Fourthly and lastly.
and unless he had so done, he could never have redeemed us from our Sins. He made our peace through the blood of his cross, Says the Apostle, Col. 1.20. by no death but by that cursed death, he could have made our peace with God. Fourthly and lastly.
Christ himselfe by dying for us the death of the Crosse, and by enduring in body and soule the torments due to our sins, could not have made our peace with God,
christ himself by dying for us the death of the Cross, and by enduring in body and soul the torments due to our Sins, could not have made our peace with God,
if hee had not beene more then a man ▪ more then a creature (admit it had beene possible for a creature to have borne Gods curse) if hee had not beene God.
if he had not been more then a man ▪ more then a creature (admit it had been possible for a creature to have born God's curse) if he had not been God.
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and therefore must be enduring of it everlastingly. ( Their worme shall never dye (saith the Prophet Esay 66.24.) their fire shall never be quenched ) Christ being God, mighty in strength, as Iob speaketh, Iob 9.4. was able to beare altogether, and at once, in that short time that he was upon the Crosse.
and Therefore must be enduring of it everlastingly. (Their worm shall never die (Says the Prophet Isaiah 66.24.) their fire shall never be quenched) christ being God, mighty in strength, as Job speaks, Job 9.4. was able to bear altogether, and At once, in that short time that he was upon the Cross.
And indeed it must needs bee precious, of infinite price and merit, able to countervaile and answer for the everlasting torments that were due to the sins of all Gods elect,
And indeed it must needs be precious, of infinite price and merit, able to countervail and answer for the everlasting torments that were due to the Sins of all God's elect,
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because it was the bloud of God himselfe. God purchased his Church with his owne bloud saith the Apostle, Actes 20.28. God laid downe his life for us, saith the Apostle 1 Iohn 3.16. The Lord of glory was crucified, saith holy Paul, 1 Cor. 2.8. Nothing but the infinite suffering of such a person, could have procured us the pardon of the least of our sins.
Because it was the blood of God himself. God purchased his Church with his own blood Says the Apostle, Acts 20.28. God laid down his life for us, Says the Apostle 1 John 3.16. The Lord of glory was Crucified, Says holy Paul, 1 Cor. 2.8. Nothing but the infinite suffering of such a person, could have procured us the pardon of the least of our Sins.
Now to conclude this use of instruction, and to make some application of it, Learne by this that thou hast heard, to judge rightly of sin, of every sin, of thine owne sins especially.
Now to conclude this use of instruction, and to make Some application of it, Learn by this that thou hast herd, to judge rightly of since, of every since, of thine own Sins especially.
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& that thou art strangely blinded besotted and bewitched by the devill, even this I say, that thou canst thinke of any sin that it is but a small matter, that thou canst so sleight and make nothing of many sins that thou dost in thy heart so scorne and befoole them, whom thou seest so precise,
& that thou art strangely blinded besotted and bewitched by the Devil, even this I say, that thou Canst think of any since that it is but a small matter, that thou Canst so sleight and make nothing of many Sins that thou dost in thy heart so scorn and befool them, whom thou See so precise,
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But for the better perswading you to hearken to my counsell in this, I will 1. give you two motives to seeke for soundnesse of judgement in this case. •. I will shew you the meanes whereby you may rectifie your judgements in this point. And for the Motives, consider. First.
But for the better persuading you to harken to my counsel in this, I will 1. give you two motives to seek for soundness of judgement in this case. •. I will show you the means whereby you may rectify your Judgments in this point. And for the Motives, Consider. First.
Be ye changed by the renewing of your mind, saith the Apostle, Rom. 12.2. All saving repentance, and change of the heart, beginneth in the renewing, and rectifying of the mind and judgement.
Be you changed by the renewing of your mind, Says the Apostle, Rom. 12.2. All Saving Repentance, and change of the heart, begins in the renewing, and rectifying of the mind and judgement.
and detestation our sinnes, as a man would cast away a menstruous and filthy ragge, that by chance is fallen upon him, and say to it, get thee hence, Esay 30.22. 2. Wee must hate and abhorre sin.
and detestation our Sins, as a man would cast away a menstruous and filthy rag, that by chance is fallen upon him, and say to it, get thee hence, Isaiah 30.22. 2. we must hate and abhor since.
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The Lord speaking of a small sin (in comparison) even of eating of meat, that hee had in his ceremoniall law forbidden, Levit. 11.10. saith, that it should bee an abomination unto them.
The Lord speaking of a small since (in comparison) even of eating of meat, that he had in his ceremonial law forbidden, Levit. 11.10. Says, that it should be an abomination unto them.
And verse 43. hee giveth a good reason for it, for hee telleth them, that even a small sinne being wittingly committed, would make them abominable unto him.
And verse 43. he gives a good reason for it, for he Telleth them, that even a small sin being wittingly committed, would make them abominable unto him.
And have not we just cause to abhorre that that will cause the Lord to abhorre us? 3. Wee must grieve and bee more troubled in our selves for offending God,
And have not we just cause to abhor that that will cause the Lord to abhor us? 3. we must grieve and be more troubled in our selves for offending God,
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4. Wee must cry to him more earnestly, and hearrily, for pardon of our sinne, then for the averting of any judgement, or obtaining any other blessing whatsoever.
4. we must cry to him more earnestly, and hearrily, for pardon of our sin, then for the averting of any judgement, or obtaining any other blessing whatsoever.
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And Elihu reproveth Ioh. 36. •1. For choosing iniquity rather then affliction. A man that is wise and well advised, will choose rather to endure any affliction,
And Elihu Reproveth John 36. •1. For choosing iniquity rather then affliction. A man that is wise and well advised, will choose rather to endure any affliction,
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And who can possibly thus repent him of his sin, that is not in his judgement fully perswaded how hainous and odious a thing every sin is. Secondly.
And who can possibly thus Repent him of his since, that is not in his judgement Fully persuaded how heinous and odious a thing every since is. Secondly.
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The wages of sinne, (of every sin) is death, saith the Apostle, Rom. 6. 2•. even eternall death, Indignation and wrath, tribulation and anguish, (saith hee, Rom. 2.8, 9. shall bee on every soule that doth evill.
The wages of sin, (of every since) is death, Says the Apostle, Rom. 6. 2•. even Eternal death, Indignation and wrath, tribulation and anguish, (Says he, Rom. 2.8, 9. shall be on every soul that does evil.
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Thinke seriously of this, that all the miseries of this life, all the bitternesse we tast of, in all our bodily paines and diseases, in all the anguish and trouble of our minds, in all our outward wants and distresses, in the unseasonablenesse of the weather, in all publique calamities, come all from sinne.
Think seriously of this, that all the misery's of this life, all the bitterness we taste of, in all our bodily pains and diseases, in all the anguish and trouble of our minds, in all our outward Wants and Distresses, in the unseasonableness of the weather, in all public calamities, come all from sin.
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or tell you, it is nothing to be merry and wanton a little (I would none did worse then so) or it is nothing to use a little craft and fraud in buying and selling,
or tell you, it is nothing to be merry and wanton a little (I would none did Worse then so) or it is nothing to use a little craft and fraud in buying and selling,
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All our woe and misery commeth from our sinne, so that there is no day passeth over our heads wherein the Lord doth not really teach us how to judge of sinne.
All our woe and misery comes from our sin, so that there is no day passes over our Heads wherein the Lord does not really teach us how to judge of sin.
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The Lords voice cryeth unto the city (saith the Prophet, Mic. 6.9.) and the man of wisdome shall see thy name, heare the red and who hath appointed it.
The lords voice Cries unto the City (Says the Prophet, Mic. 6.9.) and the man of Wisdom shall see thy name, hear the read and who hath appointed it.
yet in every one of his judgements and corrections that do befall us the Lord cryeth thus to every one of us, Tast and see in this what it is to sinne, what it is to offend God.
yet in every one of his Judgments and corrections that do befall us the Lord Cries thus to every one of us, Taste and see in this what it is to sin, what it is to offend God.
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Never did God so fully declare his hatred of sinne and how heinous a thing it is in his sight, by all the judgements that he ever executed upon men or Angels,
Never did God so Fully declare his hatred of sin and how heinous a thing it is in his sighed, by all the Judgments that he ever executed upon men or Angels,
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O if we could looke well upon Christ crucified (but that can we never doe till the spirit of grace be powred upon us as the Prophet there speaketh) it would not be possible for us to esteeme lightly of any sinne, we could not choose,
O if we could look well upon christ Crucified (but that can we never do till the Spirit of grace be poured upon us as the Prophet there speaks) it would not be possible for us to esteem lightly of any sin, we could not choose,
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Fiftly and lastly, Because (by reason of our naturall blindnesse and the marvellous cunning and power that the world and Satan have to bewitch us in this thing) all these considerations and meanes can never prevaile with us, till God open our eyes;
Fifty and lastly, Because (by reason of our natural blindness and the marvellous cunning and power that the world and Satan have to bewitch us in this thing) all these considerations and means can never prevail with us, till God open our eyes;
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which may be applyed to this as well as to any other Doctrine that we teach in our ministery) and to whom is the arme of the Lord revealed? As if they had said,
which may be applied to this as well as to any other Doctrine that we teach in our Ministry) and to whom is the arm of the Lord revealed? As if they had said,
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Why do so few beleeve any thing we teach out of Gods Word, touching the hainousnesse and danger of sin? Surely because there be few upon whom the Lord is pleased to shew his mighty power, in the opening of their eyes.
Why do so few believe any thing we teach out of God's Word, touching the heinousness and danger of since? Surely Because there be few upon whom the Lord is pleased to show his mighty power, in the opening of their eyes.
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Conscience of sin will stop our mouthes, and make us unapt to speake to God, as appeares by Davids prayer heere, Psal. 51.15. O Lord open thou my lips.
Conscience of since will stop our mouths, and make us unapt to speak to God, as appears by Davids prayer Here, Psalm 51.15. Oh Lord open thou my lips.
Lecture XI. On Psalme 51.1, 2. Ianu.. 3.. 1625. THe second use now followeth, which is for exhortation to stirre us up in all our distresses, to seeke for helpe and comfort from God by prayer.
Lecture XI. On Psalm 51.1, 2. Janu. 3.. 1625. THe second use now follows, which is for exhortation to stir us up in all our Distresses, to seek for help and Comfort from God by prayer.
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but either we are, or have bin, or may be in that distresse (either through outward or inward affliction and anguish) that we are ready to cry with Iehoshaphat. 2. Chron. 20.12. We know not what to doe.
but either we Are, or have been, or may be in that distress (either through outward or inward affliction and anguish) that we Are ready to cry with Jehoshaphat. 2. Chronicles 20.12. We know not what to do.
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be he never so bashfull, his necessity will perswade him to it sufficiently. The poore speaketh supplications, saith Solomon, Prov. 18.23. You shall heare nothing from him but bewailing his wants, and humble intreaties, and supplications for helpe and reliefe, to such as are able to doe him good.
be he never so bashful, his necessity will persuade him to it sufficiently. The poor speaks supplications, Says Solomon, Curae 18.23. You shall hear nothing from him but bewailing his Wants, and humble entreaties, and supplications for help and relief, to such as Are able to do him good.
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But (alas) our hearts are so estranged from God, even from the very wombe, as David speakes, Psal. 58.3. that no necessity, no extremity, will drive us to goe a begging to him.
But (alas) our hearts Are so estranged from God, even from the very womb, as David speaks, Psalm 58.3. that no necessity, no extremity, will drive us to go a begging to him.
First, That this was the course that David and all the worthy servants of God, yea Christ himselfe tooke, and wherein they found comfort in all their distresses, Luke 10.37. Goe and do thou so likewise.
First, That this was the course that David and all the worthy Servants of God, yea christ himself took, and wherein they found Comfort in all their Distresses, Lycia 10.37. Go and do thou so likewise.
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We should marke which way they went, and follow their footsteps, Goe thy way sorth by the footsteps of the stocke saith Christ to his spouse, Cant. 18. Secondly, This is the opportunity, and time above all others, wherein Gods people may be sure to find him.
We should mark which Way they went, and follow their footsteps, Go thy Way forth by the footsteps of the stock Says christ to his spouse, Cant 18. Secondly, This is the opportunity, and time above all Others, wherein God's people may be sure to find him.
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For such promises to speed well in their prayers they have at no time, in no case as in this. Exod. 22.23. If they cry at all unto me, I will surely heare their cry, Psal. 9.9. The Lord will be a refuge for the oppressed, a refuge in times of trouble, and 22.24.
For such promises to speed well in their Prayers they have At no time, in no case as in this. Exod 22.23. If they cry At all unto me, I will surely hear their cry, Psalm 9.9. The Lord will be a refuge for the oppressed, a refuge in times of trouble, and 22.24.
and answering foure objections that they are apt to make against it. 1. The extreamity of their affliction. 2. The sense of their owne unworthinesse. 3. The want of ability to this duty. 4. The little good they have got by it.
and answering foure objections that they Are apt to make against it. 1. The extremity of their affliction. 2. The sense of their own unworthiness. 3. The want of ability to this duty. 4. The little good they have god by it.
First, They have beene overwhelmed with the extreamity of affliction, and for the time so overcome of it, that they have not beene their owne men. David complaines Psal. 142.3. His spirit was overwhelmed within him.
First, They have been overwhelmed with the extremity of affliction, and for the time so overcome of it, that they have not been their own men. David complains Psalm 142.3. His Spirit was overwhelmed within him.
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They have even beene like drunken men, that have lost the use of their understanding for a time. Psal. 60.3. Thou hast made us to drinke the wine of astonishment.
They have even been like drunken men, that have lost the use of their understanding for a time. Psalm 60.3. Thou hast made us to drink the wine of astonishment.
Esa. 51 21. Thou afflicted and drunken, but not with wine. Yea, they have beene like distracted persons. Psal. 88.15. While I suffer thy terrours, I am distracted.
Isaiah 51 21. Thou afflicted and drunken, but not with wine. Yea, they have been like distracted Persons. Psalm 88.15. While I suffer thy terrors, I am distracted.
Yea, they have had such fits of impatiency, that they have beene weary of their lives, Iob 7 15. My soule chooseth strangling, and death rather then my life.
Yea, they have had such fits of impatiency, that they have been weary of their lives, Job 7 15. My soul chooses strangling, and death rather then my life.
Thirdly, they have beene afraid God would bee further provoked against them, even for presuming to pray unto him, Psal. 80.4. How long wilt thou bee angry against the prayer of thy people.
Thirdly, they have been afraid God would be further provoked against them, even for presuming to pray unto him, Psalm 80.4. How long wilt thou be angry against the prayer of thy people.
When God wrestled with Iacob as an enemie, and smote him so on the hollow of his thigh, that he lamed him, Genes. 32.25, 26. yet Iacob prayed still for all that, Hos. 12.4. He w•pt and made supplication unto him.
When God wrestled with Iacob as an enemy, and smote him so on the hollow of his thigh, that he lamed him, Genesis. 32.25, 26. yet Iacob prayed still for all that, Hos. 12.4. He w•pt and made supplication unto him.
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It is the counsell Solomon giveth, for the wisest course that can be taken by a subject when he is fallen into the displeasure of his Prince, Eccles. 10.4.
It is the counsel Solomon gives, for the Wisest course that can be taken by a Subject when he is fallen into the displeasure of his Prince, Eccles. 10.4.
or as he saith, Eccles. 8.3. Be not hasty to goe out of his sight (as if he had said, fling not from him in a chase) for yeelding pacifieth great offences.
or as he Says, Eccles. 8.3. Be not hasty to go out of his sighed (as if he had said, fling not from him in a chase) for yielding pacifieth great offences.
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And by a debter, when by suretiship he is fallen into the hands of his creditor, Prov. 6.2. When thou art come into the hands of thy friend, go humble thy selfe.
And by a debtor, when by suretyship he is fallen into the hands of his creditor, Curae 6.2. When thou art come into the hands of thy friend, go humble thy self.
and of all the hardnes they endured there. Deut 8.16. he did it (saith he) that he might humble thee, and that he might prove thee, to doe thee good at thy latter end.
and of all the hardness they endured there. Deuteronomy 8.16. he did it (Says he) that he might humble thee, and that he might prove thee, to do thee good At thy latter end.
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Fourthly. One chiefe cause of Gods so sharply afflicting, and seeming so angry with his people, is to draw them to seeke unto him for his favour this way,
Fourthly. One chief cause of God's so sharply afflicting, and seeming so angry with his people, is to draw them to seek unto him for his favour this Way,
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and sense of the need they have of him, and with more fervency, then they have bin wont to do. Hos. 5.15. I will go and returne to my place, till they acknowledge their offence, and seek my face, in their affliction they will seeke me early.
and sense of the need they have of him, and with more fervency, then they have been wont to do. Hos. 5.15. I will go and return to my place, till they acknowledge their offence, and seek my face, in their affliction they will seek me early.
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as any of us can be, have beene much given to prayer for all that. This appeares by Davids example in this Psalme; and 40.12. My sinnes are more then the haires of mine head, therefore my heart faileth me.
as any of us can be, have been much given to prayer for all that. This appears by Davids Exampl in this Psalm; and 40.12. My Sins Are more then the hairs of mine head, Therefore my heart Faileth me.
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Yet prayeth he for all that, verse 13. Be pleased O Lord to deliver me: O Lord make hast to helpe me. And so did Ezra 9.6. O my God, I am ashamed and blush to lift up my face to thee, my God;
Yet Prayeth he for all that, verse 13. Be pleased Oh Lord to deliver me: Oh Lord make haste to help me. And so did Ezra 9.6. Oh my God, I am ashamed and blush to lift up my face to thee, my God;
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Secondly, the more, and more hainous our sins are, the more need, the more cause have we to seeke to God, by prayer for mercy, Mat. 9.12. They that be whole need not a Physitian but they that are sicke.
Secondly, the more, and more heinous our Sins Are, the more need, the more cause have we to seek to God, by prayer for mercy, Mathew 9.12. They that be Whole need not a physician but they that Are sick.
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That is that, that doth give boldnesse, Heb. 4.16. None have ever beene so welcome to God, nor have found so much mercy with him as they that have come to him in deepest sense of their owne unworthinesse. Five notable examples we have for this.
That is that, that does give boldness, Hebrew 4.16. None have ever been so welcome to God, nor have found so much mercy with him as they that have come to him in Deepest sense of their own unworthiness. Five notable Examples we have for this.
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First, In the woman that Christ cured of the bloudy issue, that was so humbled in the sense of her unworthinesse, that she durst not presume to speake to Christ but Mar. 5.27. came in the preasse behind, and touched his garment.
First, In the woman that christ cured of the bloody issue, that was so humbled in the sense of her unworthiness, that she durst not presume to speak to christ but Mar. 5.27. Come in the press behind, and touched his garment.
and fell downe before him, verse 33. Secondly, In the Centurion, Luk. 7.6, 7. who thought himselfe not worthy that Christ should enter under his roofe,
and fell down before him, verse 33. Secondly, In the Centurion, Luk. 7.6, 7. who Thought himself not worthy that christ should enter under his roof,
Fourthly, In the Publican who thought not himselfe worthy so much as to lift up his eyes to heaven, Luk. 18.13. Fiftly, in the woman of Canaan, that judged her selfe no better then a dog, Matth. 15.27.
Fourthly, In the Publican who Thought not himself worthy so much as to lift up his eyes to heaven, Luk. 18.13. Fifty, in the woman of Canaan, that judged her self no better then a dog, Matthew 15.27.
Fourthly, whereas thou pretendest that the sense of thy sinne, and of thine unworthinesse for sin keepes thee from prayer, know thou that thy infidelity that keepes thee from seeking to God,
Fourthly, whereas thou pretendest that the sense of thy sin, and of thine unworthiness for since keeps thee from prayer, know thou that thy infidelity that keeps thee from seeking to God,
but onely through Christ and his bloud, then must we all labour to know that we have our part in Christs bloud, that we are of the number of them that he did undertake for.
but only through christ and his blood, then must we all labour to know that we have our part in Christ blood, that we Are of the number of them that he did undertake for.
This was the knowledge that Paul made such reckoning of as he professeth to the Corinthians, 1 Cor. 2.2. He determined not to know any thing, among them, save Iesus Christ and him crucified.
This was the knowledge that Paul made such reckoning of as he Professes to the Corinthians, 1 Cor. 2.2. He determined not to know any thing, among them, save Iesus christ and him Crucified.
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Three points are to be observed in that speach of his. 1. That though hee did so excell in knowledge as he durst (without vaine-glory) compare with the very chiefest Apostles,
Three points Are to be observed in that speech of his. 1. That though he did so excel in knowledge as he durst (without vainglory) compare with the very chiefest Apostles,
as he saith, 2 Cor. 11.5, 6. Though I be rude in speach (saith he) yet not in knowledge, but we have beene made throughly manifest unto you, in all things.
as he Says, 2 Cor. 11.5, 6. Though I be rude in speech (Says he) yet not in knowledge, but we have been made thoroughly manifest unto you, in all things.
As if he had said, There was no point of religion needfull for you to be instructed in, no difficult case of conscience that any of you had occasion to propound unto me,
As if he had said, There was no point of Religion needful for you to be instructed in, no difficult case of conscience that any of you had occasion to propound unto me,
but I was able fully and cleerely to resolve you in, He had received that abundance of revelations from the Lord as hee was in danger to bee exalted above measure with them,
but I was able Fully and clearly to resolve you in, He had received that abundance of revelations from the Lord as he was in danger to be exalted above measure with them,
and feelest them to be no burden at all unto thee, how shouldest thou ever come to a sound and comfortable assurance that Christ is thine? And thus have I finished this use of exhortation;
and Feel them to be no burden At all unto thee, how Shouldst thou ever come to a found and comfortable assurance that christ is thine? And thus have I finished this use of exhortation;
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Yet doth he professe here, that hee made no reckoning of all the rest of his knowledge in comparison of this, To know Iesus Christ and him crucified was the onely knowledge, the onely high point of learning, that he made account of and gloryed in. 2. That this was the onely point of knowledge that in his whole ministery, in all his preaching among the Corinthians he laboured to bring them to, To know Iesus Christ and him crucified, this was the whole scope and drift of his ministery.
Yet does he profess Here, that he made no reckoning of all the rest of his knowledge in comparison of this, To know Iesus christ and him Crucified was the only knowledge, the only high point of learning, that he made account of and gloried in. 2. That this was the only point of knowledge that in his Whole Ministry, in all his preaching among the Corinthians he laboured to bring them to, To know Iesus christ and him Crucified, this was the Whole scope and drift of his Ministry.
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and verse 23. The preaching of Christ crucified, as if he preached nothing but that, all his preaching tended to bring them to this point of knowledge to know Iesus Christ and him crucified. 3. Observe that hee saith hee did this advisedly and upon judgement NONLATINALPHABET saith hee I determined and resolved with my selfe before I preached among you, that this should bee the onely point of knowledge that I would professe my selfe to have skill in,
and verse 23. The preaching of christ Crucified, as if he preached nothing but that, all his preaching tended to bring them to this point of knowledge to know Iesus christ and him Crucified. 3. Observe that he Says he did this advisedly and upon judgement Says he I determined and resolved with my self before I preached among you, that this should be the only point of knowledge that I would profess my self to have skill in,
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and busie our owne and other mens heads with unprofitable controversies, with oppositions of science, falsly so called, as the Apostle speaketh, 1 Tim 6.20.
and busy our own and other men's Heads with unprofitable controversies, with oppositions of science, falsely so called, as the Apostle speaks, 1 Tim 6.20.
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for whom I have suffered the losse of all things, and doe account them but dung that I may win Christ and be found in him, &c. Foure things are worthy to bee observed in this speach of that holy man. 1. That there is an excellency in this knowledge, in the knowledge of Christ above all other knowledge in the world. 2. That he himselfe had suffered the losse of all things for Christs sake, the cause of all his losses, of all his troubles and persecutions was the constant profession he made of his love to Christ,
for whom I have suffered the loss of all things, and do account them but dung that I may win christ and be found in him, etc. Foure things Are worthy to be observed in this speech of that holy man. 1. That there is an excellency in this knowledge, in the knowledge of christ above all other knowledge in the world. 2. That he himself had suffered the loss of all things for Christ sake, the cause of all his losses, of all his Troubles and persecutions was the constant profession he made of his love to christ,
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and the high and account hee made of him, that hee would not shrinke from him nor forgoe the comfort and sweetnesse he found in him. 3. That he did not this out of a rash zeale and head-strong affection,
and the high and account he made of him, that he would not shrink from him nor forgo the Comfort and sweetness he found in him. 3. That he did not this out of a rash zeal and headstrong affection,
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but advisedly and upon good judgement and mature deliberation, I account all things but losse for the excellency of the knowledge of Iesus Christ my Lord, I account them but dung.
but advisedly and upon good judgement and mature deliberation, I account all things but loss for the excellency of the knowledge of Iesus christ my Lord, I account them but dung.
when they come in competition with Christ and I cannot enjoy them, but I must loose my comfort in Christ. 4. Lastly, Observe what a kind of the knowledge of Iesus Christ it was that he made so great account of, I count all things but losse (saith he) for the excellency of the knowledge of Iesus Christ my Lord ;
when they come in competition with christ and I cannot enjoy them, but I must lose my Comfort in christ. 4. Lastly, Observe what a kind of the knowledge of Iesus christ it was that he made so great account of, I count all things but loss (Says he) for the excellency of the knowledge of Iesus christ my Lord;
As if hee had said, To know Christ to bee my Lord and Saviour, that hee did undertake for mee, to win and weare him as mine owne, to know that I am in him as the branch is in the vine,
As if he had said, To know christ to be my Lord and Saviour, that he did undertake for me, to win and wear him as mine own, to know that I am in him as the branch is in the vine,
and the sience in the stocke, ô this is an excellent knowledge (saith hee) this is such a knowledge as a man should bee willing to purchase with the losse of any thing that is dearest to him in the world.
and the science in the stock, o this is an excellent knowledge (Says he) this is such a knowledge as a man should be willing to purchase with the loss of any thing that is dearest to him in the world.
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And this is the knowledge of Christ that I would faine perswade my selfe and every one of you (beloved) to make high account of and to give no rest to our selves, till we have attained unto it.
And this is the knowledge of christ that I would feign persuade my self and every one of you (Beloved) to make high account of and to give no rest to our selves, till we have attained unto it.
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And for the better enforcing of this so necessary an exhortation, I will 1 give you some Motives to quicken and stirre up this desire in us. 2 Because most men are too light of beleefe and confident in this point that Christ is theirs, I will give you some signes and notes out of Gods Word,
And for the better enforcing of this so necessary an exhortation, I will 1 give you Some Motives to quicken and stir up this desire in us. 2 Because most men Are too Light of belief and confident in this point that christ is theirs, I will give you Some Signs and notes out of God's Word,
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First, Till thou know that Christ is thine, and that thou art one of them that he did undertake for, thou canst have no assurance that any sinne that ever thou didst commit is pardoned,
First, Till thou know that christ is thine, and that thou art one of them that he did undertake for, thou Canst have no assurance that any sin that ever thou didst commit is pardoned,
And consequently that thou art under the curse of God. He that beleeveth not the son (saith our Saviour himselfe, I•h. 3.36. that is, on the son as is plaine by the beginning of the verse) shall not see life, but the wrath of God abideth on him.
And consequently that thou art under the curse of God. He that Believeth not the son (Says our Saviour himself, I•h. 3.36. that is, on the son as is plain by the beginning of the verse) shall not see life, but the wrath of God Abideth on him.
Thou makest thy boast of God saith the Apostle, Rom. 2.17. of the Iew that had no part in Christ but hated and blasphemed him; and the Prophet Mic. 3.11. saith of many most lewd men that they leaned upon the Lord ) yet when some sharpe and bitter affliction shall awaken thy conscience, thou canst have no hope no comfort in God, thou wilt find nothing but terrrour in thinking of him.
Thou Makest thy boast of God Says the Apostle, Rom. 2.17. of the Iew that had no part in christ but hated and blasphemed him; and the Prophet Mic. 3.11. Says of many most lewd men that they leaned upon the Lord) yet when Some sharp and bitter affliction shall awaken thy conscience, thou Canst have no hope no Comfort in God, thou wilt find nothing but terrrour in thinking of him.
Thirdly, Till thou know that Christ is thine, and thou art one of them that hee did undertake for, thou canst have no assurance of any blessing from God, spirituall, or corporall.
Thirdly, Till thou know that christ is thine, and thou art one of them that he did undertake for, thou Canst have no assurance of any blessing from God, spiritual, or corporal.
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The Lord hath made Christ his steward and put all his goods into his hand. All things are delivered to me of my father, saith he, Mat. 11.27. Nothing can come to us, but through him.
The Lord hath made christ his steward and put all his goods into his hand. All things Are Delivered to me of my father, Says he, Mathew 11.27. Nothing can come to us, but through him.
Nay God hath made him heire of all things, saith the Apostle, Heb. 1.2. All things are his owne, and therefore we can have nothing but from and through him.
Nay God hath made him heir of all things, Says the Apostle, Hebrew 1.2. All things Are his own, and Therefore we can have nothing but from and through him.
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And that is it that giveth the sweet rellish to all Gods blessings when a man can say of them as Iacob doth of his children, Genesis 33.5. These are the children which God hath graciously given thy servant.
And that is it that gives the sweet relish to all God's blessings when a man can say of them as Iacob does of his children, Genesis 33.5. These Are the children which God hath graciously given thy servant.
I gave them a King in mine anger, saith the Lord, Hos. 13.11. Hee gave them their owne desire (saith the Prophet of rhe rebellious Israelites that perished in the wildernesse, Psalme 78.29 — 31.) but while the meat was yet in their mouthes, the wrath of God came upon them ;
I gave them a King in mine anger, Says the Lord, Hos. 13.11. He gave them their own desire (Says the Prophet of rhe rebellious Israelites that perished in the Wilderness, Psalm 78.29 — 31.) but while the meat was yet in their mouths, the wrath of God Come upon them;
And surely the great hurt which many receive even by Gods blessings, which they have ( The prosperity of fooles shall destroy them saith Solomon, Prov. 1.32.) proveth evidently that God cast them upon them in wrath, rather then in love.
And surely the great hurt which many receive even by God's blessings, which they have (The Prosperity of Fools shall destroy them Says Solomon, Curae 1.32.) Proves evidently that God cast them upon them in wrath, rather then in love.
For it is he onely that hath reconciled us to God and made him our friend as the Apostle teacheth us, Rom. 5.10. These points if we could rightly weigh them will bee Motives strong enough, to every one of us to seeke to make this sure to our selves, that Christ is ours, that we are of the number of those that hee did undertake for.
For it is he only that hath reconciled us to God and made him our friend as the Apostle Teaches us, Rom. 5.10. These points if we could rightly weigh them will be Motives strong enough, to every one of us to seek to make this sure to our selves, that christ is ours, that we Are of the number of those that he did undertake for.
But what needeth all this may some say? I thanke God I doe verily beleeve t' is already and am confident in this, that Christ is my Saviour, he undertook for me, he died for me.
But what needs all this may Some say? I thank God I do verily believe to is already and am confident in this, that christ is my Saviour, he undertook for me, he died for me.
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and not for ours only but for the sins of the whole world ; And the Apostle Paul expresseth this plainely, by an excellent comparison, Rom. 5.18. As by the offence of one, judgement came upon all men to condemnation, even so by the righteousnesse of one, the free gift came upon all men unto justification of life.
and not for ours only but for the Sins of the Whole world; And the Apostle Paul Expresses this plainly, by an excellent comparison, Rom. 5.18. As by the offence of one, judgement Come upon all men to condemnation, even so by the righteousness of one, the free gift Come upon all men unto justification of life.
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and which is as much as need be said for the purpose we have now in hand) that certainly all men shall not have benefit by him, he hath not made all mens peace with God, he hath not undertaken for all men in particular nor satisfied Gods justice for them, his death is not effectuall for all men.
and which is as much as need be said for the purpose we have now in hand) that Certainly all men shall not have benefit by him, he hath not made all men's peace with God, he hath not undertaken for all men in particular nor satisfied God's Justice for them, his death is not effectual for all men.
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Secondly, There are now, and ever have beene many even of those that have professed faith in Christ, that have beene most confident in this, that he is their Saviour, he died for them that yet shall have no benefit by him at all.
Secondly, There Are now, and ever have been many even of those that have professed faith in christ, that have been most confident in this, that he is their Saviour, he died for them that yet shall have no benefit by him At all.
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Not every one that saith unto me, Lord Lord (saith he, Mat. 7.21 — 23. he bringeth them in doubling that word, to expresse their earnestnesse of affection and confidence that they have in him) shall enter into the kingdome of heaven.
Not every one that Says unto me, Lord Lord (Says he, Mathew 7.21 — 23. he brings them in doubling that word, to express their earnestness of affection and confidence that they have in him) shall enter into the Kingdom of heaven.
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Many will say unto me Lord Lord, and then (then in that dreadfull day when they shall have most need of me, they shall find they were miserably deceived) then will I professe unto them, I never knew you, depart from me, avaunt ye wretches, fie upon you, out of my sight, I cannot abide you.
Many will say unto me Lord Lord, and then (then in that dreadful day when they shall have most need of me, they shall find they were miserably deceived) then will I profess unto them, I never knew you, depart from me, avaunt you wretches, fie upon you, out of my sighed, I cannot abide you.
Thirdly, Know that those generall speaches of holy Scripture touching the large extent of the merit of Christs death which thou buildest so much upon (and which the Holy Ghost to a singular purpose is pleased to use for the comfort of Gods elect) are in many other places in a speciall manner appropriated to a certaine choise and peculiar people.
Thirdly, Know that those general Speeches of holy Scripture touching the large extent of the merit of Christ death which thou buildest so much upon (and which the Holy Ghost to a singular purpose is pleased to use for the Comfort of God's elect) Are in many other places in a special manner appropriated to a certain choice and peculiar people.
And this Church and people of God for whom Christ in a speciall manner was stricken, to whom his death is effectuall, is not the common field, the vast wildernesse of this wide world but Gods severall and peculiar plot of ground.
And this Church and people of God for whom christ in a special manner was stricken, to whom his death is effectual, is not the Common field, the vast Wilderness of this wide world but God's several and peculiar plot of ground.
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And for this cause doth the Church admire and magnifie the love of Christ, toward them in their solemne song of thankesgiving, Revel. 5 9. Thou hast redeemed us to God by thy bloud out of every kindred,
And for this cause does the Church admire and magnify the love of christ, towards them in their solemn song of thanksgiving, Revel. 5 9. Thou hast redeemed us to God by thy blood out of every kindred,
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O therefore (beloved) be not deceived or made secure any longer with this vaine conceit that because Christ died for the world therefore that Christ hath payed every mans s•or•, •at•fied Gods justice for every mans sin.
O Therefore (Beloved) be not deceived or made secure any longer with this vain conceit that Because christ died for the world Therefore that christ hath paid every men s•or•, •at•fied God's Justice for every men since.
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But seeing there be very few (in comparison) that hee hath in speciall undertaken for, let thou and I labour to know that we are some of those few, of that small number, of that remnant 〈 ◊ 〉 hee hath answered for.
But seeing there be very few (in comparison) that he hath in special undertaken for, let thou and I labour to know that we Are Some of those few, of that small number, of that remnant 〈 ◊ 〉 he hath answered for.
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And to that end I will shew you out of Gods Word (which is the second thing I promised to handle for the enforcing of this exhortation) the signes and notes whereby we may know this and not be deceived in it.
And to that end I will show you out of God's Word (which is the second thing I promised to handle for the enforcing of this exhortation) the Signs and notes whereby we may know this and not be deceived in it.
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Alas then, so long as thou remainest so heart-whole, and art never sicke of thy sinnes, never pained or troubled with them, thou canst run and skip and dance with thy sinnes on thy backe,
Alas then, so long as thou remainest so heart-whole, and art never sick of thy Sins, never pained or troubled with them, thou Canst run and skip and dance with thy Sins on thy back,
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One signe and note the Holy Ghost hath given us to know this by Hereby we know (saith the Apostle, 1 Iohn 4.13.) that we dwell in him and he in us (that he is ours and we have good title unto him) because he hath 〈 ◊ 〉 us of his spirit.
One Signen and note the Holy Ghost hath given us to know this by Hereby we know (Says the Apostle, 1 John 4.13.) that we dwell in him and he in us (that he is ours and we have good title unto him) Because he hath 〈 ◊ 〉 us of his Spirit.
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if they be not grievous to thee, if they never trouble thee, certainly thou canst not say that thou art Christs, that thou art one of them, that he did undertake for.
if they be not grievous to thee, if they never trouble thee, Certainly thou Canst not say that thou art Christ, that thou art one of them, that he did undertake for.
thou sayst, all that he did and suffered was to save thee, but thou wilt neither suffer nor do any thing to honour him, certainly thou canst not say, He is become an author of eternall salvation unto thee.
thou Sayest, all that he did and suffered was to save thee, but thou wilt neither suffer nor doe any thing to honour him, Certainly thou Canst not say, He is become an author of Eternal salvation unto thee.
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than ever thou didst before, certainly it was never the Spirit of grace, but thy owne foolish fancy that hath perswaded thee that Christ was pierced for thy sinnes,
than ever thou didst before, Certainly it was never the Spirit of grace, but thy own foolish fancy that hath persuaded thee that christ was pierced for thy Sins,
First, He that would know indeed that Christ is his, and undertooke for his sinnes, must be able to desire and long after Christ, more than after any thing in the world besides;
First, He that would know indeed that christ is his, and undertook for his Sins, must be able to desire and long After christ, more than After any thing in the world beside;
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so panteth my soule after thee O God, my soule thirsteth for God. And as the Church Esa. 26.9. With my soule have I desired thee in the night, yea with my spirit within we will I seek thee early :
so pants my soul After thee Oh God, my soul Thirsteth for God. And as the Church Isaiah 26.9. With my soul have I desired thee in the night, yea with my Spirit within we will I seek thee early:
Such as these are Christ inviteth and biddeth come and welcome, and take their part in him and all his merits, Esa. 55.1. Ho, every one that thirsteth come ye to the waters.
Such as these Are christ Inviteth and bids come and welcome, and take their part in him and all his merits, Isaiah 55.1. Ho, every one that Thirsteth come you to the waters.
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Vpon such as these he hath promised to bestow himselfe and all his merits, Rev. 21.6. I will give to him that is a thirst of the fountaine of the water of life freely.
Upon such as these he hath promised to bestow himself and all his merits, Rev. 21.6. I will give to him that is a thirst of the fountain of the water of life freely.
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But so long as thou desirest many other things as much as Christ, or more than Christ, thou shalt never have sound assurance that Christ is thine, that he hath undertaken for thy sinnes.
But so long as thou Desirest many other things as much as christ, or more than christ, thou shalt never have found assurance that christ is thine, that he hath undertaken for thy Sins.
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and longing after Christ by being content to buy and purchase him, by parting with whatsoever is dearest to him in the world, rather than he would want him.
and longing After christ by being content to buy and purchase him, by parting with whatsoever is dearest to him in the world, rather than he would want him.
Come buy and eat (saith our Saviour in that gracious invitation I told you of, Esa. 55.1. and he repeateth it againe and saith) yea come, buy wine and milke ;
Come buy and eat (Says our Saviour in that gracious invitation I told you of, Isaiah 55.1. and he repeateth it again and Says) yea come, buy wine and milk;
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as you may see in the Parable of the wise merchant, Math. 13.46. When he had found one pearl• of great price, he went and sold all that hee had and bought it.
as you may see in the Parable of the wise merchant, Math. 13.46. When he had found one pearl• of great price, he went and sold all that he had and bought it.
Of thee then that saist Christ is thine, let mee aske this one question, I pray thee what did hee cost thee? What payedst thou for him? What didst thou ever part with that was deare unto thee that thou mightest win him? Sure I am thou must buy him before thou hast him or els thou never camest honestly by him, thou canst have no just title to him.
Of thee then that Sayest christ is thine, let me ask this one question, I pray thee what did he cost thee? What paidst thou for him? What didst thou ever part with that was deer unto thee that thou Mightest win him? Sure I am thou must buy him before thou hast him or Else thou never camest honestly by him, thou Canst have no just title to him.
and cry as they did, Matth. 8.25. Lord save us, we perish. These are they whom Christ inviteth, and promiseth to refresh, Math. 11.28. even such as are ready to faint and sink in despaire, through the intolerable burden of their sinnes.
and cry as they did, Matthew 8.25. Lord save us, we perish. These Are they whom christ Inviteth, and promises to refresh, Math. 11.28. even such as Are ready to faint and sink in despair, through the intolerable burden of their Sins.
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I am not come to call the righteous but sinners, saith he, Mat. 9 13. and whom he meaneth by sinners, he had expressed, Verse 12. such as are even sicke and pained at the heart for their sinnes.
I am not come to call the righteous but Sinners, Says he, Mathew 9 13. and whom he means by Sinners, he had expressed, Verse 12. such as Are even sick and pained At the heart for their Sins.
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and is even apt to judge himselfe unworthy of mercy; and to say to God as Mephibosheth did to David, 2 Sam. 9.8. What is thy servant that thou shouldest looke upon such a dead dog as I am? Three notable examples we have to prove this.
and is even apt to judge himself unworthy of mercy; and to say to God as Mephibosheth did to David, 2 Sam. 9.8. What is thy servant that thou Shouldst look upon such a dead dog as I am? Three notable Examples we have to prove this.
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and when she found her selfe discovered, came trembling and fell downe before him. The third of the woman of Canaan, Matth. 15.27. who judged her selfe to be no better than one of the dogs which eat of the crummes that fall from their masters table.
and when she found her self discovered, Come trembling and fell down before him. The third of the woman of Canaan, Matthew 15.27. who judged her self to be no better than one of the Dogs which eat of the crumbs that fallen from their Masters table.
Son be of good comfort (saith our Saviour, Mat. 9. •. to the poore man that was sicke of a cold palsy, a most heavie and uncomfortable sicknesse) thy sins are forgiven thee.
Son be of good Comfort (Says our Saviour, Mathew 9. •. to the poor man that was sick of a cold palsy, a most heavy and uncomfortable sickness) thy Sins Are forgiven thee.
and whereby hee looked to obtaine comfortable assurance of the pardon of his sins, if the Lord would please (as with a bunch of hysope) to sprinkle the bloud of that sacrifice upon his heart.
and whereby he looked to obtain comfortable assurance of the pardon of his Sins, if the Lord would please (as with a bunch of hyssop) to sprinkle the blood of that sacrifice upon his heart.
but hee that hath it sprinkled upon his heart, and applyed unto him. 2. None but the Lord himselfe by his holy spirit can apply and sprinkle the bloud of Christ upon the heart of any man,
but he that hath it sprinkled upon his heart, and applied unto him. 2. None but the Lord himself by his holy Spirit can apply and sprinkle the blood of christ upon the heart of any man,
nor hee that had touched a dead body, by the water of expiation, till it was sprinkled upon him, Num. 19.18, 19. So speaketh the Scripture likewise of the bloud of Christ, which was signified by those types, it ascribeth the vertue of it,
nor he that had touched a dead body, by the water of expiation, till it was sprinkled upon him, Num. 19.18, 19. So speaks the Scripture likewise of the blood of christ, which was signified by those types, it ascribeth the virtue of it,
the benefit that the Gentiles aswell as the Iewes, should receive by Christ, saith he, should sprinkle many nations. As though he had said, he should by his Gospel apply himselfe and his merits unto them,
the benefit that the Gentiles aswell as the Iewes, should receive by christ, Says he, should sprinkle many Nations. As though he had said, he should by his Gospel apply himself and his merits unto them,
And in the new Testament the Apostle Peter saith 1 Pet. 1.2. that we are elected to be saved through sanctification of the spirit unto obedience, and through the sprinkling of the blood of Iesus Christ.
And in the new Testament the Apostle Peter Says 1 Pet. 1.2. that we Are elected to be saved through sanctification of the Spirit unto Obedience, and through the sprinkling of the blood of Iesus christ.
And this our justification is thus expressed by the Apostle, it is said to consist in the sprinkling of the bloud of Iesus Christ, in the applying of it unto our selves, and making it our owne.
And this our justification is thus expressed by the Apostle, it is said to consist in the sprinkling of the blood of Iesus christ, in the applying of it unto our selves, and making it our own.
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And the bloud of Christ, which is said to speake better things then the bloud of Abel, that is, to plead and cry for mercy unto God for us, is called by the Apostle, Heb. 12.24. the bloud of sprinkling ;
And the blood of christ, which is said to speak better things then the blood of Abel, that is, to plead and cry for mercy unto God for us, is called by the Apostle, Hebrew 12.24. the blood of sprinkling;
It is the purging of us with hysope you see, the sprinkling and applying of the bloud of Christ to our owne hearts, that yeeldeth us all the comfort that we have by it. Secondly.
It is the purging of us with hyssop you see, the sprinkling and applying of the blood of christ to our own hearts, that yields us all the Comfort that we have by it. Secondly.
yet can doe us no good, unlesse they bee applyed; as to a garment that must bee put on, Rom. 13.14. to a healing and soveraigne salve, Esa. 53.5. that must be laid to the very part that is sore;
yet can do us not good, unless they be applied; as to a garment that must be put on, Rom. 13.14. to a healing and sovereign salve, Isaiah 53.5. that must be laid to the very part that is soar;
Speake to the heart of Ierusalem (saith the Lord to his servants, Esa. 40.2.) and cry unto her, that her warfare is accomplished, that her iniquity is pardoned.
Speak to the heart of Ierusalem (Says the Lord to his Servants, Isaiah 40.2.) and cry unto her, that her warfare is accomplished, that her iniquity is pardoned.
Vnto you is borne this day a Saviour, which is Christ the Lord? And as for both the Sacraments, the chiefe use they were ordained for, is to apply Christ particularly to every worthy receiver,
Unto you is born this day a Saviour, which is christ the Lord? And as for both the Sacraments, the chief use they were ordained for, is to apply christ particularly to every worthy receiver,
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and to assure him of his owne speciall interest hee hath in all his merits. Thus speaketh the Apostle of baptisme, Galat. 3.27. As many of you as have beene baptized into Christ, have put on Christ.
and to assure him of his own special Interest he hath in all his merits. Thus speaks the Apostle of Baptism, Galatians 3.27. As many of you as have been baptised into christ, have put on christ.
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The second branch of it, that none but the Lord himselfe can thus apply and sprinkle the bloud of Christ upon the heart of any man, is also evident by the holy Scripture, I will say unto them (saith the Lord, Hos. 2.23.) thou art my people, and they shall say unto me, thou art my God.
The second branch of it, that none but the Lord himself can thus apply and sprinkle the blood of christ upon the heart of any man, is also evident by the holy Scripture, I will say unto them (Says the Lord, Hos. 2.23.) thou art my people, and they shall say unto me, thou art my God.
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as poore weake Thomas the Apostle did, Iob. 20.28. My Lord and my God, & till then we shall never be able to do it The spirit it selfe (saith the Apostle, Rom. 8.16.) heareth witnesse with our spirit, that we are the children of God.
as poor weak Thomas the Apostle did, Job 20.28. My Lord and my God, & till then we shall never be able to do it The Spirit it self (Says the Apostle, Rom. 8.16.) hears witness with our Spirit, that we Are the children of God.
And in this respect, is the spirit of God called the comforter, Ioh. 14.26. He could never be our comforter, if he did not thus beare witnes with our spirits, that we are Gods children, that Christ is ours, that his bloud was shed for us.
And in this respect, is the Spirit of God called the comforter, John 14.26. He could never be our comforter, if he did not thus bear witness with our spirits, that we Are God's children, that christ is ours, that his blood was shed for us.
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and applyed to us? I answer, Because reason and experience teacheth us, that as the propriety a man hath in any good thing, doth much increase his comfort in it. (And to this the holy Ghost alludeth Pro. 5.15. Drinke waters out of thine owne cistern, and running waters out of thine owne well, and 2 Thess. 3.12. Let them worke with quietnesse, and eat their owne bread.
and applied to us? I answer, Because reason and experience Teaches us, that as the propriety a man hath in any good thing, does much increase his Comfort in it. (And to this the holy Ghost alludeth Pro 5.15. Drink waters out of thine own cistern, and running waters out of thine own well, and 2 Thess 3.12. Let them work with quietness, and eat their own bred.
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though he have some use of it) so it is a great vexation and increase of misery to a man many times to see others enjoy a benefit, which themselves have as much need of,
though he have Some use of it) so it is a great vexation and increase of misery to a man many times to see Others enjoy a benefit, which themselves have as much need of,
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So is it certainly in this case, the more any man knoweth of Christ, and of the all sufficiency of that redemption that he hath made by his blood, the greater must his torment and horror needs be when he shall find that he hath no part in it.
So is it Certainly in this case, the more any man Knoweth of christ, and of the all sufficiency of that redemption that he hath made by his blood, the greater must his torment and horror needs be when he shall find that he hath no part in it.
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and (though in our peace, and jolity, wee thinke it is nothing to beleeve in Christ, it is as easie by faith to feed upon his body and bloud in the Sacrament,
and (though in our peace, and jollity, we think it is nothing to believe in christ, it is as easy by faith to feed upon his body and blood in the Sacrament,
as it is to take and feed upon the bread and wine) when our conscience shall bee once awakened, we shall find our hearts not so strongly inclined to any sin as infidelity, utterly unable to apply to our selves the bloud of Christ,
as it is to take and feed upon the bred and wine) when our conscience shall be once awakened, we shall find our hearts not so strongly inclined to any since as infidelity, utterly unable to apply to our selves the blood of christ,
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but that it is also a Doctrine of desperation, and such as depriveth them that beleeve it, of all true comfort in the hou•e of death, and time of distresse.
but that it is also a Doctrine of desperation, and such as depriveth them that believe it, of all true Comfort in the hou•e of death, and time of distress.
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In which respect the holy Ghost hath most fitly resembled the teachers of it, by those Locusts mentioned, Rev. 9.5.10. 1. They had faces like men, and their Doctrine in shew hath no terror in it. 2. They have the haire of women, their Doctrine hath many inticements to allure men to the liking of them,
In which respect the holy Ghost hath most fitly resembled the Teachers of it, by those Locusts mentioned, Rev. 9.5.10. 1. They had faces like men, and their Doctrine in show hath no terror in it. 2. They have the hair of women, their Doctrine hath many enticements to allure men to the liking of them,
But 4. they have tailes like unto scorpions, and they have stings in their tailes, saith the holy Ghost, their Doctrine is such as will certainly in the end torment the conscience of them that receive it intolerably.
But 4. they have tails like unto scorpions, and they have stings in their tails, Says the holy Ghost, their Doctrine is such as will Certainly in the end torment the conscience of them that receive it intolerably.
Their torment was (saith the text, ver. 5.) as the torment of a scorpion when he stingeth a man•, so intolerable as men shall seeke death, and shall not find it, shall desire to dye,
Their torment was (Says the text, ver. 5.) as the torment of a scorpion when he stingeth a man•, so intolerable as men shall seek death, and shall not find it, shall desire to die,
Marke but foure Doctrines which they teach, and this will be evident unto you. 1. Their Doctrine of justification, that a man must be justified in Gods sight, by a righteousnesse inherent in himselfe, and by his good workes;
Mark but foure Doctrines which they teach, and this will be evident unto you. 1. Their Doctrine of justification, that a man must be justified in God's sighed, by a righteousness inherent in himself, and by his good works;
a broken reed (God knoweth) for a weary and fainting soule to rest upon. 2, Their Doctrine of purgatory, that when men dye there is a fire prepared for them in purgatory, that their soules must goe to,
a broken reed (God Knoweth) for a weary and fainting soul to rest upon. 2, Their Doctrine of purgatory, that when men die there is a fire prepared for them in purgatory, that their Souls must go to,
Their Doctrine of saving & justifying faith, that it is nothing but a perswasion of the mind that whatsoever God hath revealed, is undoubtedly true (which we have learned out of the Apostle, is in the devils themselves) That speciall faith that applyeth Christ and his merits particularly to every beleever, that hath in it an affiance of the heart,
Their Doctrine of Saving & justifying faith, that it is nothing but a persuasion of the mind that whatsoever God hath revealed, is undoubtedly true (which we have learned out of the Apostle, is in the Devils themselves) That special faith that Applieth christ and his merits particularly to every believer, that hath in it an affiance of the heart,
Alas, how can these poore wretches that receive these teachers, that beleeve these Doctrines, have any comfort in death? How can they chuse but be then in intolerable terrour and torment of conscience? certainly many Papists are so,
Alas, how can these poor wretches that receive these Teachers, that believe these Doctrines, have any Comfort in death? How can they choose but be then in intolerable terror and torment of conscience? Certainly many Papists Are so,
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and all would bee, were it not that they are made drunke with a wine of spirituall fornication, which the whoore of Babylon hath made them to drink of,
and all would be, were it not that they Are made drunk with a wine of spiritual fornication, which the whore of Babylon hath made them to drink of,
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O therefore (beloved) 1. Pity your friends and kinsmen that are seduced by these wretched teachers, & do what you can to reclame them. 2. Consider how small cause there is, that we have so long enjoyed & professed the Gospel, which is the only way of peace, as Zachary calleth it, Lu. 1.79.
Oh Therefore (Beloved) 1. Pity your Friends and kinsmen that Are seduced by these wretched Teachers, & do what you can to reclaim them. 2. Consider how small cause there is, that we have so long enjoyed & professed the Gospel, which is the only Way of peace, as Zachary calls it, Lu. 1.79.
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& entertaine thoughts with those rebels, Num. 14.4. of returning into that Egypt againe, that house of bondage, Exod. 13.3. where no true rest or comfort is to be found for the conscience.
& entertain thoughts with those rebels, Num. 14.4. of returning into that Egypt again, that house of bondage, Exod 13.3. where no true rest or Comfort is to be found for the conscience.
& his blessed Gospel, will remove our candlesticke, & deprive us of it, as he threatneth Ephesus, Rev. 2.4, 5. And take heed we grow not weary of him, as he chargeth Israel, Esa. 43.22.
& his blessed Gospel, will remove our candlestick, & deprive us of it, as he threatens Ephesus, Rev. 2.4, 5. And take heed we grow not weary of him, as he charges Israel, Isaiah 43.22.
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or any part of his damnable doctrines, left the Lord let antichrist enter, and prevaile againe in this land, that we may know by wofull experience the difference of his service,
or any part of his damnable doctrines, left the Lord let antichrist enter, and prevail again in this land, that we may know by woeful experience the difference of his service,
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& the service of Christ, the difference betweene popery and the Gospell; as the Lord threatned his people. 2. Chr. 1•. 8. The second use that this Doctrine serveth unto, is to exhort us that seeing none can have comfort in the blood of Christ, till it be sprinkled upon him.
& the service of christ, the difference between popery and the Gospel; as the Lord threatened his people. 2. Christ 1•. 8. The second use that this Doctrine serves unto, is to exhort us that seeing none can have Comfort in the blood of christ, till it be sprinkled upon him.
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and applyed to him, till the spirit of God have made him to know, it belongeth unto him, that therfore every one of us would labour to find that it is so with himselfe, that we would give no rest to our selves, till wee find we have our part in this blood of sprinkling, till the spirit of God have applyed it unto us,
and applied to him, till the Spirit of God have made him to know, it belongeth unto him, that Therefore every one of us would labour to find that it is so with himself, that we would give no rest to our selves, till we find we have our part in this blood of sprinkling, till the Spirit of God have applied it unto us,
In this, was manifested the love of God towards us (saith the Apostle, 1 Ioh 4, 9, 10.) because that God sent his only begotten son into the world, that wee might live through him, herein is love.
In this, was manifested the love of God towards us (Says the Apostle, 1 John 4, 9, 10.) Because that God sent his only begotten son into the world, that we might live through him, herein is love.
Neither 4 content thy selfe to say carelesly, though not yet sure of this, I hope I shall be before I die, I hope God will purge mee with hysope one day,
Neither 4 content thy self to say carelessly, though not yet sure of this, I hope I shall be before I die, I hope God will purge me with hyssop one day,
and sprinkle this bloud of his Son upon my heart, but labour speedily and without delay to get this assurance and cry with the Church unto God, Psal. 90.14. O satisfie us early with thy mercy:
and sprinkle this blood of his Son upon my heart, but labour speedily and without Delay to get this assurance and cry with the Church unto God, Psalm 90.14. Oh satisfy us early with thy mercy:
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I will 1 give you some Motives to perswade you to seeke this assurance. 2 I will give you some signes whereby you may discerne whether you have yet obtained it or no. 3 I will shew the meanes that must be used, for the attaining to it.
I will 1 give you Some Motives to persuade you to seek this assurance. 2 I will give you Some Signs whereby you may discern whither you have yet obtained it or no. 3 I will show the means that must be used, for the attaining to it.
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but with some mixture of doubting and unbeleefe (as I shall shew you when I come to the use of comfort) yet may the poorest and weakest Christian attaine to it in some measure,
but with Some mixture of doubting and unbelief (as I shall show you when I come to the use of Comfort) yet may the Poorest and Weakest Christian attain to it in Some measure,
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First, We have Gods expresse promise for this that all the faithfull shall attaine unto this assurance, Esa. 60.16. Thou shalt know that I the Lord am thy Saviour, and thy redeemer.
First, We have God's express promise for this that all the faithful shall attain unto this assurance, Isaiah 60.16. Thou shalt know that I the Lord am thy Saviour, and thy redeemer.
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And so had Paul, He loved me (saith he, Gal. 2.20.) and gave himselfe for me. And 1 Tim. 1.15. He knew certainly that he was one of those sinners, Christ came to save, yea a chiefe one amongst them.
And so had Paul, He loved me (Says he, Gal. 2.20.) and gave himself for me. And 1 Tim. 1.15. He knew Certainly that he was one of those Sinners, christ Come to save, yea a chief one among them.
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yet is the faith of the meanest of us the same in nature with theirs, we have obtained the like precious faith with the best of them as the Apostle teacheth us, 2 Pet. 1.1. we have the same spirit of faith with them saith the Apostle, 2 Cor. 4.13.
yet is the faith of the Meanest of us the same in nature with theirs, we have obtained the like precious faith with the best of them as the Apostle Teaches us, 2 Pet. 1.1. we have the same Spirit of faith with them Says the Apostle, 2 Cor. 4.13.
But least we might think that none but some rare persons have ever attained to this assurance, the Apostle speaking in the name of all the faithfull saith, 1 Ioh. 3.14 Wee know that we are translated from death to life, and 5.19. We know that we are of God.
But lest we might think that none but Some rare Persons have ever attained to this assurance, the Apostle speaking in the name of all the faithful Says, 1 John 3.14 we know that we Are translated from death to life, and 5.19. We know that we Are of God.
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And the Prophet maketh this the profession of all the faithfull, Esa. 45.24. Surely shall one say (one as well as another even all the seed of Israel as he expresseth himselfe, ver. 25.) in the Lord have I righteousnesse, the righteousnesse of the Lord Iesus belongeth unto me, I have it, it is mine own.
And the Prophet makes this the profession of all the faithful, Isaiah 45.24. Surely shall one say (one as well as Another even all the seed of Israel as he Expresses himself, for. 25.) in the Lord have I righteousness, the righteousness of the Lord Iesus belongeth unto me, I have it, it is mine own.
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If the popish conceit were true (and we are all by nature in this and sundry other points rank Papists) that we may hope well that Christ died for us and we shall be saved,
If the popish conceit were true (and we Are all by nature in this and sundry other points rank Papists) that we may hope well that christ died for us and we shall be saved,
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What assurance hath the yongest & strongest of us that we shall live till to morrow? For what is our life? (saith the Apostle, Iam. 4.14) •t is even a vapour that appeareth for a little time, and then vani••eth away.
What assurance hath the youngest & Strongest of us that we shall live till to morrow? For what is our life? (Says the Apostle, Iam. 4.14) •t is even a vapour that appears for a little time, and then vani••eth away.
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And if we be without this assurance when death commeth, how full of terrour must our hearts then needs be? Whereas if we were once sure that Christ is ours, this would quiet our heart from this and all other feares.
And if we be without this assurance when death comes, how full of terror must our hearts then needs be? Whereas if we were once sure that christ is ours, this would quiet our heart from this and all other fears.
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The Lord is my light and my salvation (saith David, Ps. 27.1.) whom shall I feare? The destroying Angel might smite none in any house where the bloud of the paschall lamb was sprinkled, Exod. 12.23. Come not neare any man (saith the Lord to the destroyer, Ezek 9.6) upon whom is the marke.
The Lord is my Light and my salvation (Says David, Ps. 27.1.) whom shall I Fear? The destroying Angel might smite none in any house where the blood of the paschal lamb was sprinkled, Exod 12.23. Come not near any man (Says the Lord to the destroyer, Ezekiel 9.6) upon whom is the mark.
yet till we know so much, till the spirit of God have sprinkled Christs bloud upon our hearts, we can never be freed from the accusations and terrours of a guilty conscience.
yet till we know so much, till the Spirit of God have sprinkled Christ blood upon our hearts, we can never be freed from the accusations and terrors of a guilty conscience.
Our hearts must be sprinkled from an evill conscience, saith the Apostle, Heb. •0. 32. Nothing will free us from an evill and guilty conscience, but onely the sprinkling of Christs bloud upon it.
Our hearts must be sprinkled from an evil conscience, Says the Apostle, Hebrew •0. 32. Nothing will free us from an evil and guilty conscience, but only the sprinkling of Christ blood upon it.
Secondly, This and this only is able to make our hearts lightsome and comfortable in every estate when we know our selves to be in Gods favour through Christ.
Secondly, This and this only is able to make our hearts lightsome and comfortable in every estate when we know our selves to be in God's favour through christ.
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(saith the Apostle, Rom. 8.32.) how shall he not with him also freely give us all things? 2 This will give a sweet rellish to every comfort of our life.
(Says the Apostle, Rom. 8.32.) how shall he not with him also freely give us all things? 2 This will give a sweet relish to every Comfort of our life.
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They did eat and were filled (say the holy Levites in their thanksgiving, Neh. 9.25.) and became •at, and deligh•ed themselves in the great goodnesse. So David professeth, Psal. 4.8. when he had seene the light of Gods countenance and rejoyced in it, I will both lay me downe in peace and sleepe, saith he;
They did eat and were filled (say the holy Levites in their thanksgiving, Neh 9.25.) and became •at, and deligh•ed themselves in the great Goodness. So David Professes, Psalm 4.8. when he had seen the Light of God's countenance and rejoiced in it, I will both lay me down in peace and sleep, Says he;
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when his conscience being awakned by God (as that may fall out in the midst of his greatest jollity as it did with Baltasar, Dan. 5 5.) shall tell him thou maist be a vessell of Gods wrath and damned when thou diest for all this.
when his conscience being awakened by God (as that may fallen out in the midst of his greatest jollity as it did with Balthasar, Dan. 5 5.) shall tell him thou Mayest be a vessel of God's wrath and damned when thou Dies for all this.
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Neither Aaron nor his sons could be consecrated nor made fit to serve God in the priest-hood, till the bloud of their sacrifice was sprinkled upon them, Exod. 39.21.
Neither Aaron nor his Sons could be consecrated nor made fit to serve God in the priesthood, till the blood of their sacrifice was sprinkled upon them, Exod 39.21.
Lecture CXXI. On Psalme 51.7. Iune 23. 1629. WE have already heard, that in this petition of David that God would purge and wash him from his sinnes (which is the first part of this Verse) two things are to be observed. 1. The matter, the thing that he desired to be purged and washed with;
Lecture CXXI. On Psalm 51.7. Iune 23. 1629. WE have already herd, that in this petition of David that God would purge and wash him from his Sins (which is the First part of this Verse) two things Are to be observed. 1. The matter, the thing that he desired to be purged and washed with;
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which was represented and signified by all that water and bloud that was used under the Law for the purifying of them that were legally uncleane. 2. The manner how he desired to be purged and cleansed with it, Purge me with hysop, saith he.
which was represented and signified by all that water and blood that was used under the Law for the purifying of them that were legally unclean. 2. The manner how he desired to be purged and cleansed with it, Purge me with hyssop, Says he.
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And that we may the better receive the instruction that the Holy Ghost intendeth to teach us in it, wee must call to mind that (which wee heard in the opening of the words) the hysop had no other use in the purging of them that were legally uncleane,
And that we may the better receive the instruction that the Holy Ghost intends to teach us in it, we must call to mind that (which we herd in the opening of the words) the hyssop had no other use in the purging of them that were legally unclean,
In which respect scarlet wooll also was used with the hysop to take up the more of the bloud and water which by the bunch of hysop was to bee sprinkled upon them.
In which respect scarlet wool also was used with the hyssop to take up the more of the blood and water which by the bunch of hyssop was to be sprinkled upon them.
And by this sacramentall rite of sprinkling the bloud and water upon the people, with a bunch of hysop, the Lords meaning was, to apply the bloud of the covenant particularly unto them,
And by this sacramental rite of sprinkling the blood and water upon the people, with a bunch of hyssop, the lords meaning was, to apply the blood of the Covenant particularly unto them,
But because neither thy faith nor thy repentance are according to the patterne, according to the Word, I may say of thy confidence thou reposest therein,
But Because neither thy faith nor thy Repentance Are according to the pattern, according to the Word, I may say of thy confidence thou reposest therein,
Thou wilt one day find that the Lords testimonies (against thee) are very sure, as the Psalmist calleth them, Psal. 93.5. and that thine owne heart hath prophesied a lie unto thee that thou mightest perish, as the Lord saith of them that prophesied peace unto the Iewes, Ier. 27.10.
Thou wilt one day find that the lords testimonies (against thee) Are very sure, as the Psalmist calls them, Psalm 93.5. and that thine own heart hath prophesied a lie unto thee that thou Mightest perish, as the Lord Says of them that prophesied peace unto the Iewes, Jeremiah 27.10.
He that trusteth in his owne heart is a foole, saith Solomon, Pro. 28.26. Gods Spirit must witnesse with our spirits that we are his children (as the Apostle speaketh, Rom. 8.16.) or els we can never be sure of it.
He that Trusteth in his own heart is a fool, Says Solomon, Pro 28.26. God's Spirit must witness with our spirits that we Are his children (as the Apostle speaks, Rom. 8.16.) or Else we can never be sure of it.
As if he had said, I thank God for his Word, for that is the onely ground of my comfort, of all that trust and confidence I have in him, of all that assurance that I have of his favour in Christ. 2. Thou must looke to have thy evidence questioned one day.
As if he had said, I thank God for his Word, for that is the only ground of my Comfort, of all that trust and confidence I have in him, of all that assurance that I have of his favour in christ. 2. Thou must look to have thy evidence questioned one day.
He that desired to have the Apostles in fingering, (as our Saviour telleth them, Luke 22.31.) that he might sift them as wheat, be sure will deale with thee also in this kind one day.
He that desired to have the Apostles in fingering, (as our Saviour Telleth them, Lycia 22.31.) that he might sift them as wheat, be sure will deal with thee also in this kind one day.
That is the onely sword of the spirit, as the Apostle calleth it, Ephes. 6.17. That is the onely weapon whereby Christ our Captaine did fight against him and overcome him, Matth. 4.4, 7, 10. And if thou canst be able to alledge the Word for thy assurance and claime to heaven;
That is the only sword of the Spirit, as the Apostle calls it, Ephesians 6.17. That is the only weapon whereby christ our Captain did fight against him and overcome him, Matthew 4.4, 7, 10. And if thou Canst be able to allege the Word for thy assurance and claim to heaven;
Secondly, Now (alas) most men (though they say they be undoubtedly assured of their salvation) have no ground at all in Gods Word for this assurance they boast of.
Secondly, Now (alas) most men (though they say they be undoubtedly assured of their salvation) have no ground At all in God's Word for this assurance they boast of.
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NOw for the signes of true assurance, it is necessary that every one of us should hearken unto them and examine diligently by them whether his assurance be sound or no,
NOw for the Signs of true assurance, it is necessary that every one of us should harken unto them and examine diligently by them whither his assurance be found or no,
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Many very wicked men are strongly perswaded Christ is theirs, God is their God. Baalam could call God his God, Numb. 27.18. I cannot goe beyond the word of the Lord my God, saith he.
Many very wicked men Are strongly persuaded christ is theirs, God is their God. Balaam could call God his God, Numb. 27.18. I cannot go beyond the word of the Lord my God, Says he.
then the best of Gods servants are wont to have. The wise man (saith Solomon, Pro. 14.16. that is, the godly man) feareth, but the foole (the profane and ungracious man) is confident, maketh no doubt of his salvation at all.
then the best of God's Servants Are wont to have. The wise man (Says Solomon, Pro 14.16. that is, the godly man) fears, but the fool (the profane and ungracious man) is confident, makes no doubt of his salvation At all.
And can any of you thinke that the assurance that such men have is of God? These men seeme to be purged with hysope, to have Christs bloud sprinkled upon their hearts and applyed unto them,
And can any of you think that the assurance that such men have is of God? These men seem to be purged with hyssop, to have Christ blood sprinkled upon their hearts and applied unto them,
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but by fowler oathes a great deale, that yet never doubted of their salvation, but are confident Christ died for them, his blood hath been sprinkled upon their hearts.
but by Fowler Oaths a great deal, that yet never doubted of their salvation, but Are confident christ died for them, his blood hath been sprinkled upon their hearts.
but by what hand, by what spirit was it done? Certainely not by the hand and spirit of God, God will speake peace to his people and to his Saints, saith the Prophet, Psal. 85.8. He never spake peace to such men as these are, he never gave them assurance of his favour.
but by what hand, by what Spirit was it done? Certainly not by the hand and Spirit of God, God will speak peace to his people and to his Saints, Says the Prophet, Psalm 85.8. He never spoke peace to such men as these Are, he never gave them assurance of his favour.
First, The man that is subject to these continuall doubts and feares is thereby kept in awe and restrained from many sinnes that otherwise he were in danger to fall into;
First, The man that is Subject to these continual doubts and fears is thereby kept in awe and restrained from many Sins that otherwise he were in danger to fallen into;
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Whereas the man that is so full of this false confidence, and peace walketh licentiously and runneth like the horse that hath the bridle on his neck whither he listeth, feareth no sinne.
Whereas the man that is so full of this false confidence, and peace walks licentiously and Runneth like the horse that hath the bridle on his neck whither he lists, fears no sin.
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Secondly, The man that is subject to continuall doubts and feares, is thereby stirred up to a diligent use of the meanes, whereby hee may come to true assurance and peace;
Secondly, The man that is Subject to continual doubts and fears, is thereby stirred up to a diligent use of the means, whereby he may come to true assurance and peace;
The full soule (saith Solomon, Pro. 27.7.) loatheth an hony combe (the sweetest the best meanes of grace) but to the hungry soule every bittter thing is sweet, the meanest, the coursest ministery is sweet to that man.
The full soul (Says Solomon, Pro 27.7.) Loathes an honey comb (the Sweetest the best means of grace) but to the hungry soul every bittter thing is sweet, the Meanest, the Coursest Ministry is sweet to that man.
Yea proportionable to the measure of doubts and feares men are troubled with in this kind, the measure of their assurance and peace is wont to be in the end.
Yea proportionable to the measure of doubts and fears men Are troubled with in this kind, the measure of their assurance and peace is wont to be in the end.
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It standeth us therefore upon (you see) to examine well and try that assurance wee seeme to have that Christ is ours whether it bee wrought in us by Gods spirit yea or no.
It Stands us Therefore upon (you see) to examine well and try that assurance we seem to have that christ is ours whither it be wrought in us by God's Spirit yea or no.
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It is the spirit that beareth witnesse, because the spirit is truth, as you heard the last day out of 1 Iohn 5.6. No witnesse is sure and beyond exception in this case, but the spirit onely.
It is the Spirit that bears witness, Because the Spirit is truth, as you herd the last day out of 1 John 5.6. No witness is sure and beyond exception in this case, but the Spirit only.
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And in this respect the spirit of God is called the Comforter, Iohn 14 26. There is also an assurance and peace of the divells working, he can cause peace too, Luk. 11.21. When a strong armed man keepeth his palace, all his goods are in peace.
And in this respect the Spirit of God is called the Comforter, John 14 26. There is also an assurance and peace of the Devils working, he can cause peace too, Luk. 11.21. When a strong armed man Keepeth his palace, all his goods Are in peace.
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And there be three sorts of signes and notes whereby we may judge of this. 1. By the qualification of the subject, of the person in whom this assurance is wrought. 2. By the ground upon which this assurance is built. 3. By the effects and fruits that this assurance produceth in him that hath it.
And there be three sorts of Signs and notes whereby we may judge of this. 1. By the qualification of the Subject, of the person in whom this assurance is wrought. 2. By the ground upon which this assurance is built. 3. By the effects and fruits that this assurance Produceth in him that hath it.
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Yee have not received the spirit of bondage againe to feare (saith the Apostle, Romanes 8.15.) but yee have received the spirit of adaption whereby wee cry, Abba, Father.
Ye have not received the Spirit of bondage again to Fear (Says the Apostle, Romans 8.15.) but ye have received the Spirit of adaption whereby we cry, Abba, Father.
Intimating plainely that the spirit of adoption that beareth witnesse to our spirits that wee are Gods children, useth not to enter into any heart where the spirit of bondage hath not beene before;
Intimating plainly that the Spirit of adoption that bears witness to our spirits that we Are God's children, uses not to enter into any heart where the Spirit of bondage hath not been before;
The spirit of the Lord is upon me (saith our Saviour, Luk. 4.18.) because he hath anointed me, to preach the Gospell unto the poore, to heale the broken hearted, to preach deliverance to the captives, and bond-slaves;
The Spirit of the Lord is upon me (Says our Saviour, Luk. 4.18.) Because he hath anointed me, to preach the Gospel unto the poor, to heal the broken hearted, to preach deliverance to the captives, and bondslaves;
But the regeneration of the justest man while he is upon earth, is not so perfected but that even after the spirit of God hath sprinkled the bloud of Christ upon him,
But the regeneration of the Justest man while he is upon earth, is not so perfected but that even After the Spirit of God hath sprinkled the blood of christ upon him,
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Yea hee is subject also oft to such spirituall desertions that he looseth the sense of his assurance and is visited ever and anon with his old feares and terrours and troubled with them againe.
Yea he is Subject also oft to such spiritual desertions that he loses the sense of his assurance and is visited ever and anon with his old fears and terrors and troubled with them again.
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David was so when he cryed, Psal. •2. 1. that God had forsaken him. And Heman was so when he complained, Psal. 88.15. that by suffering these terr•urs he was even distracted. And Paul was so when he said, 2 Cor. 7.5. Without were fightings ;
David was so when he cried, Psalm •2. 1. that God had forsaken him. And Heman was so when he complained, Psalm 88.15. that by suffering these terr•urs he was even distracted. And Paul was so when he said, 2 Cor. 7.5. Without were fightings;
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that is, strong and violent oppositions of persecuters and hereticks, and within were feares, through the doubting and infidelity that he found in his own heart.
that is, strong and violent oppositions of persecuters and Heretics, and within were fears, through the doubting and infidelity that he found in his own heart.
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Finally the Church the deare Spouse of Christ, was so more then once; when Cant. 3.1. She sought him whom hee soule loved, she sought him, but she found him not ; and againe, when Cant 5.6. Her beloved had with drawne himselfe, shee sought him, but shee could not find him.
Finally the Church the deer Spouse of christ, was so more then once; when Cant 3.1. She sought him whom he soul loved, she sought him, but she found him not; and again, when Cant 5.6. Her Beloved had with drawn himself, she sought him, but she could not find him.
they wonder to see many Christians so full of doubts and feares this way and are apt to conclude from thence that certainely they are hypocrites and guilty of some grosse sinnes;
they wonder to see many Christians so full of doubts and fears this Way and Are apt to conclude from thence that Certainly they Are Hypocrites and guilty of Some gross Sins;
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And indeed if this were true, that they doe assume, that no particular man hath any Word of God to assure him, that he is in Gods favour, their argument were unanswerable.
And indeed if this were true, that they do assume, that no particular man hath any Word of God to assure him, that he is in God's favour, their argument were unanswerable.
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To such men I may fitly say of their freedome from all doubtings and feares as the Apostle speaketh to them that are free from all affliction, Hebrewes 12 8. If yee bee and ever have beene without doubtings and feares whereof all are partakers, thou are yee bastards and not sonnes.
To such men I may fitly say of their freedom from all doubtings and fears as the Apostle speaks to them that Are free from all affliction, Hebrews 12 8. If ye be and ever have been without doubtings and fears whereof all Are partakers, thou Are ye bastards and not Sons.
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Though the Scripture say expresly, 1 Cor. 6.9, 10. Neither fornicators, nor wantons, nor theeves, nor drunkards, nor raylors, nor extortioners shall inherit the kingdome of God ;
Though the Scripture say expressly, 1 Cor. 6.9, 10. Neither fornicators, nor wantons, nor thieves, nor drunkards, nor raylors, nor extortioners shall inherit the Kingdom of God;
First, The Scripture expresly saith, that whosoever hath truly repented and leadeth a new life (how lewd soever he was before) he shall certainly be saved.
First, The Scripture expressly Says, that whosoever hath truly repented and leads a new life (how lewd soever he was before) he shall Certainly be saved.
Fourthly and lastly, The Scripture expresly saith, that whosoever with an humbled soule, that despaireth of all helpe by any other meanes, believeth and putteth his affiance in Christ alone, resteth and relyeth wholly upon him, shall certainly be saved.
Fourthly and lastly, The Scripture expressly Says, that whosoever with an humbled soul, that despaireth of all help by any other means, Believeth and putteth his affiance in christ alone, rests and Relieth wholly upon him, shall Certainly be saved.
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That because these speeches are so generall, therefore every particular man that findeth himselfe thus qualified, may assure himselfe (even by the certainty of faith) that he shall be saved,
That Because these Speeches Are so general, Therefore every particular man that finds himself thus qualified, may assure himself (even by the certainty of faith) that he shall be saved,
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as verily, as if God should have said to him by name, as once Christ did to the man that had the palsey, Matth. 9 2 Sonne be of good comfort, thy sinnes are forgiven thee, thou shalt be saved.
as verily, as if God should have said to him by name, as once christ did to the man that had the palsy, Matthew 9 2 Son be of good Comfort, thy Sins Are forgiven thee, thou shalt be saved.
yet where have you any in Gods Church that are more confidently assured, that have lesse doubt of their salvation than these men have? But let God be true (saith the Apostle, Rom. 3.4.) and every man a lyar.
yet where have you any in God's Church that Are more confidently assured, that have less doubt of their salvation than these men have? But let God be true (Says the Apostle, Rom. 3.4.) and every man a liar.
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therefore every true Christian doth as undoubtedly believe it, as if God had named him in his Word (as he did Iosiah and Cyrus long before they were borne) and said unto him, thy body shall rise againe at the last day.
Therefore every true Christian does as undoubtedly believe it, as if God had nam him in his Word (as he did Josiah and Cyrus long before they were born) and said unto him, thy body shall rise again At the last day.
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and his children, that he truly believeth in Christ? Specially how can he be assured of that by the Word of God? The heart of man (we know) is deceitfull, as the Prophet speaketh, Ieremie 17.9.
and his children, that he truly Believeth in christ? Specially how can he be assured of that by the Word of God? The heart of man (we know) is deceitful, as the Prophet speaks, Ieremie 17.9.
First, That though many have deceived themselves in this point, yet it is evident by the Scriptures that a true Christian may be assured, he hath all these foure graces in him in truth and sinceritie.
First, That though many have deceived themselves in this point, yet it is evident by the Scriptures that a true Christian may be assured, he hath all these foure graces in him in truth and sincerity.
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Hezekiah was undoubtedly assured that his life was truly reformed, that he had truly repented, or els he could not have said as he did in his extream• •ffliction, Esa. 38.3.
Hezekiah was undoubtedly assured that his life was truly reformed, that he had truly repented, or Else he could not have said as he did in his extream• •ffliction, Isaiah 38.3.
or els he could never have said as hee did to the Lord himselfe, Marke 9.24. even then when he was so humbled in the sense of his owne infidelity, Lord I doe believe, helpe thou m•ne unbeliefe. In a word;
or Else he could never have said as he did to the Lord himself, Mark 9.24. even then when he was so humbled in the sense of his own infidelity, Lord I do believe, help thou m•ne unbelief. In a word;
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Though the Scripture say expresly, yea though he that must judge us all at the last day say expresly, Matth. 5.37. Whatsoever is more than yea and nay (the least oath that is in our ordinary communication) commeth of that evill one, NONLATINALPHABET from the Divell;
Though the Scripture say expressly, yea though he that must judge us all At the last day say expressly, Matthew 5.37. Whatsoever is more than yea and nay (the least oath that is in our ordinary communication) comes of that evil one, from the devil;
We have received not the spirit of the world (saith the Apostle, 1 Cor. 2.12.) but the spirit that is of God, that we might know the things that are freely given us of God.
We have received not the Spirit of the world (Says the Apostle, 1 Cor. 2.12.) but the Spirit that is of God, that we might know the things that Are freely given us of God.
and blessed them, as we read Exod. 39 43. So hath the Lord given us a patterne in his Word, according to which he would have everything in his spirituall Tabernacle (saith, repentance, love, obedience) to be wrought.
and blessed them, as we read Exod 39 43. So hath the Lord given us a pattern in his Word, according to which he would have everything in his spiritual Tabernacle (Says, Repentance, love, Obedience) to be wrought.
THE third and last signe whereby we may judge of our assurance, and discerne whether God by his holy spirit hath sprinkled upon our hearts the bloud of his sonne,
THE third and last Signen whereby we may judge of our assurance, and discern whither God by his holy Spirit hath sprinkled upon our hearts the blood of his son,
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and certified us that it was shed for us, whether that assurance we seeme to have, be of God or no, is to be taken from the effects, that this assurance hath wrought in us.
and certified us that it was shed for us, whither that assurance we seem to have, be of God or no, is to be taken from the effects, that this assurance hath wrought in us.
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and to say with David, Psalme 116.12. What shall I render unto the Lord? Yea, the deeper sense a man hath had of his owne sinne and wretchednesse before, the more will his heart be inflamed with love to God;
and to say with David, Psalm 116.12. What shall I render unto the Lord? Yea, the Deeper sense a man hath had of his own sin and wretchedness before, the more will his heart be inflamed with love to God;
when once hee feeleth the bloud of Christ sprinkled upon his heart by Gods spirit, the more studious will he be to expresse his love by any duty hee is able to performe.
when once he feeleth the blood of christ sprinkled upon his heart by God's Spirit, the more studious will he be to express his love by any duty he is able to perform.
Mary had had many sins forgiven unto her, and therefore she loved much, as our Saviour saith, Luke 7, 47. she thought no service too base, too much for her to doe unto Christ, who had so dearely loved her.
Marry had had many Sins forgiven unto her, and Therefore she loved much, as our Saviour Says, Lycia 7, 47. she Thought no service too base, too much for her to do unto christ, who had so dearly loved her.
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It is certainly either the want of faith and assurance of Gods love, or a false and carnall assurance of it, that is the true cause of all that licentiousnesse and lewdnesse that raigneth in the world.
It is Certainly either the want of faith and assurance of God's love, or a false and carnal assurance of it, that is the true cause of all that licentiousness and Lewdness that Reigneth in the world.
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But to speake distinctly (yet briefly) of this point, you shall see the effects that true assurance will worke both in the inward and outward man. First.
But to speak distinctly (yet briefly) of this point, you shall see the effects that true assurance will work both in the inward and outward man. First.
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True faith (whereby wee receive and apply Christ unto our selves) will purifie the heart, as the Apostle speaketh, Actes 15.9. It will worke a thorow change and reformation even in the hidden part.
True faith (whereby we receive and apply christ unto our selves) will purify the heart, as the Apostle speaks, Acts 15.9. It will work a thorough change and Reformation even in the hidden part.
This difference the Apostle observeth, Hebr. 9.13, 74. betweene the sprinkling of the bloud of the sacrifices upon the people, by the Priest under the law,
This difference the Apostle observeth, Hebrew 9.13, 74. between the sprinkling of the blood of the Sacrifices upon the people, by the Priest under the law,
but Christs bloud being sprinkled by the spirit of God upon any heart, will purge the conscience from dead works (that is, from all sins, which as they deserve,
but Christ blood being sprinkled by the Spirit of God upon any heart, will purge the conscience from dead works (that is, from all Sins, which as they deserve,
so will they certainly bring death eternall upon all that are not purged from them) this (saith he) will purge the conscience from dead works, to serve the living God.
so will they Certainly bring death Eternal upon all that Are not purged from them) this (Says he) will purge the conscience from dead works, to serve the living God.
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There is certainly an admirable vertue in the bloud of Christ, when it is once by the spirit of God sprinkled and applyed to the heart of any man, it will purge and heale it from all the corruptions that were in it before.
There is Certainly an admirable virtue in the blood of christ, when it is once by the Spirit of God sprinkled and applied to the heart of any man, it will purge and heal it from all the corruptions that were in it before.
As if hee had said thus, When the spirit of grace hath made a man able to see that his sins pierced Christ, that Christs bloud was shed for his sins, this will breake his heart,
As if he had said thus, When the Spirit of grace hath made a man able to see that his Sins pierced christ, that Christ blood was shed for his Sins, this will break his heart,
The children of Israel shall returne and seek the Lord their God, and David (that is, Christ the sonne of David ) their King, and they shall feare the Lord and his goodnesse in the latter dayes, that is, in the dayes under the Gospel, saith the Prophet, Hos. 3.5.
The children of Israel shall return and seek the Lord their God, and David (that is, christ the son of David) their King, and they shall Fear the Lord and his Goodness in the latter days, that is, in the days under the Gospel, Says the Prophet, Hos. 3.5.
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and Christ their King, know him to be their God, and their King, and tasted of his marvellous goodnesse and love unto them, this will make them ever after, more fearefull to offend him then any other thing can possibly doe. Thirdly.
and christ their King, know him to be their God, and their King, and tasted of his marvellous Goodness and love unto them, this will make them ever After, more fearful to offend him then any other thing can possibly do. Thirdly.
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As new borne babes desire the sincere milke of the word, that yee may grow thereby (saith the Apostle, 1 Peter 2.2, 3.) if so bee that yee have tasted that the Lord is gracious.
As new born babes desire the sincere milk of the word, that ye may grow thereby (Says the Apostle, 1 Peter 2.2, 3.) if so be that ye have tasted that the Lord is gracious.
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I have walked in thy truth, (saith David, Psalme 26.3. and made conscience to doe, and practise what thou teachest me in thy word, and he had given this for the reason of it in the beginning of the verse) For thy loving kindnesse is before mine eyes.
I have walked in thy truth, (Says David, Psalm 26.3. and made conscience to do, and practise what thou Teachest me in thy word, and he had given this for the reason of it in the beginning of the verse) For thy loving kindness is before mine eyes.
and professe himselfe to bee Gods servant, hee cannot but put forth himselfe to doe him all the service and honour that hee is possibly able to doe. 1. For profession, it is to be observed, that those whom Gods spirit sprinkleth the blood of Christ upon, whom he setteth this marke and seale upon, he setteth it not upon their hearts only,
and profess himself to be God's servant, he cannot but put forth himself to do him all the service and honour that he is possibly able to do. 1. For profession, it is to be observed, that those whom God's Spirit sprinkleth the blood of christ upon, whom he sets this mark and seal upon, he sets it not upon their hearts only,
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but upon their fore-heads also, as you may read, Ezek. 9.4. Rev. 7.3. so as those among whom they live, may discerne and take notice that they are Gods people.
but upon their foreheads also, as you may read, Ezekiel 9.4. Rev. 7.3. so as those among whom they live, may discern and take notice that they Are God's people.
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He cannot but declare, and professe himselfe openly to bee Gods servant, and one of his people. Thus the Prophet Esa. 44.5. bringeth in the faithfull, glorying in this open profession of their homage.
He cannot but declare, and profess himself openly to be God's servant, and one of his people. Thus the Prophet Isaiah 44.5. brings in the faithful, glorying in this open profession of their homage.
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As if he had said, Every one shall be ready upon all occasions, and by all meanes to declare himselfe, to be one of Gods people, of his Church and houshold.
As if he had said, Every one shall be ready upon all occasions, and by all means to declare himself, to be one of God's people, of his Church and household.
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And 2. for that care that all such have to doe God all the honour that possibly they can, in the places and callings that God hath set them in, wee have three notable examples.
And 2. for that care that all such have to do God all the honour that possibly they can, in the places and callings that God hath Set them in, we have three notable Examples.
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then were all dead, (we were all by nature dead and damned men) and that hee dyed for all, that they which live, should not henceforth live to themselves,
then were all dead, (we were all by nature dead and damned men) and that he died for all, that they which live, should not henceforth live to themselves,
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and that Christ dyed for mee, to save and deliver mee out of that estate, hold my selfe bound to doe him all the honour and service that I can, by enlarging his kingdome,
and that christ died for me, to save and deliver me out of that estate, hold my self bound to do him all the honour and service that I can, by enlarging his Kingdom,
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The third and last example is of David, a magistrate, of whose noble resolution you may read, Psal 1 18.28. Thou art my God, and I will praise thee (saith he) thou art my God, and I will exalt thee.
The third and last Exampl is of David, a magistrate, of whose noble resolution you may read, Psalm 1 18.28. Thou art my God, and I will praise thee (Says he) thou art my God, and I will exalt thee.
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and we shall find that the assurance of their salvation, that most men glory in, is vaine and counterfeite, such as Satan or their owne deceitfull hearts, not the holy spirit of God hath wrought in them;
and we shall find that the assurance of their salvation, that most men glory in, is vain and counterfeit, such as Satan or their own deceitful hearts, not the holy Spirit of God hath wrought in them;
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Because they are so barren and unfruitfull in the knowledge of our Lord Iesus Christ, as the Apostle speaketh, 2 Pet. 1.8. They say they know him to be their Lord and Saviour, but this knowledge is no way effectuall in them, to the reformation either of their hearts or lives.
Because they Are so barren and unfruitful in the knowledge of our Lord Iesus christ, as the Apostle speaks, 2 Pet. 1.8. They say they know him to be their Lord and Saviour, but this knowledge is no Way effectual in them, to the Reformation either of their hearts or lives.
Nay, this their assurance hath wrought in them quite contrary effects, unto those that I have proved unto you to be the kindly fruits of that assurance, which the spirit of God worketh in the heart of any man.
Nay, this their assurance hath wrought in them quite contrary effects, unto those that I have proved unto you to be the kindly fruits of that assurance, which the Spirit of God works in the heart of any man.
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This will the better appeare, if the confidence of these men be examined particularly, according to those six severall effects of true assurance which we have heard of. First.
This will the better appear, if the confidence of these men be examined particularly, according to those six several effects of true assurance which we have herd of. First.
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Nay, this very thing maketh them go merrily away with them all, and keepeth them from being grieved or troubled for any sinne that ever they committed,
Nay, this very thing makes them go merrily away with them all, and Keepeth them from being grieved or troubled for any sin that ever they committed,
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Seeing Christs soule was heavy ( Mat. 26.38.) to the death, for my sins saith he, what need I be heavy for them my selfe? Thus turning the grace of God into lasciviousnes, as the Apostle speaketh Iude 4. As if he should say, The very knowledge of this marvellous grace and mercy of God, maketh them so lascivious as they are, maketh them so joviall in their sins,
Seeing Christ soul was heavy (Mathew 26.38.) to the death, for my Sins Says he, what need I be heavy for them my self? Thus turning the grace of God into lasciviousness, as the Apostle speaks Iude 4. As if he should say, The very knowledge of this marvellous grace and mercy of God, makes them so lascivious as they Are, makes them so jovial in their Sins,
nay, this very thing maketh them bold to commit any sinne, because the devill hath perswaded them as he would faine have perswaded our blessed Saviour. Mat. 4.6.
nay, this very thing makes them bold to commit any sin, Because the Devil hath persuaded them as he would feign have persuaded our blessed Saviour. Mathew 4.6.
They say, they have tasted that the Lord is gracious, and that they would not loose the sweetnesse and comfort of the assurance they have of Gods love and of their salvation, for all the world;
They say, they have tasted that the Lord is gracious, and that they would not lose the sweetness and Comfort of the assurance they have of God's love and of their salvation, for all the world;
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They are like unto that faction in Corinth, of whom the Apostle speaketh, 1 Cor. 1.12. that gloried they were neither followers of Paul, nor of Apollo, nor of Cephas, but of Christ onely.
They Are like unto that faction in Corinth, of whom the Apostle speaks, 1 Cor. 1.12. that gloried they were neither followers of Paul, nor of Apollo, nor of Cephas, but of christ only.
Though they speake and glory much of the Lords mercy, and loving kindnes, and though they be such as seeme to beare some love to his word & to heare it gladly,
Though they speak and glory much of the lords mercy, and loving kindness, and though they be such as seem to bear Some love to his word & to hear it gladly,
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They say they are the Lords, and have received his spirit, which witnesseth with their spirits, that they are his children, that the Lord hath set his seale,
They say they Are the lords, and have received his Spirit, which Witnesseth with their spirits, that they Are his children, that the Lord hath Set his seal,
Nay men hold it now a dayes an high point of wisedome to conceale their love to religion, to shun carefully every thing that may cause them to be noted for it, They had rather bee counted any thing then a strict Christian, they hold it no advantage, no honour at all to have Gods seale on their foreheads but a matter of disgrace rather.
Nay men hold it now a days an high point of Wisdom to conceal their love to Religion, to shun carefully every thing that may cause them to be noted for it, They had rather be counted any thing then a strict Christian, they hold it no advantage, no honour At all to have God's seal on their foreheads but a matter of disgrace rather.
If I be your father (saith the Lord, Malachi 1.6.) where is mine honour? Such as are by the spirit of adoption assured indeed, that God is their father, cannot but desire with all their hearts to honour him what they may.
If I be your father (Says the Lord, Malachi 1.6.) where is mine honour? Such as Are by the Spirit of adoption assured indeed, that God is their father, cannot but desire with all their hearts to honour him what they may.
Ye are bought with a price (saith the Apostle, 1 Cor. 6.20.) therefore glorifie God in your body and in your spirit, which are Gods. And they that know indeed that they are not their own (as the Apostle there saith) but bought with such a price cannot choose but endeavour to do so.
You Are bought with a price (Says the Apostle, 1 Cor. 6.20.) Therefore Glorify God in your body and in your Spirit, which Are God's And they that know indeed that they Are not their own (as the Apostle there Says) but bought with such a price cannot choose but endeavour to do so.
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He that liveth so as God hath honour by his life, and he that dyeth so as that God hath honour by his death, may be sure he is the Lords and none but he.
He that lives so as God hath honour by his life, and he that Dies so as that God hath honour by his death, may be sure he is the lords and none but he.
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but for themselves? Yes the Apostle telleth you, 1 Cor. 10.31. that whether we eat or drink or whatsoever we do, we should do all to the glory of God ;
but for themselves? Yes the Apostle Telleth you, 1 Cor. 10.31. that whither we eat or drink or whatsoever we do, we should do all to the glory of God;
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Thus David vowed he would honour God and shew himselfe to be his servant, Psal. 101.6, 7. Mine eyes shall be upon the faithfull in the land, that they may dwell with me, (As if he should say, I will get me such servants as feare God if they be to be had in the whole land) he that walketh in a perfect way he shall serve me.
Thus David vowed he would honour God and show himself to be his servant, Psalm 101.6, 7. Mine eyes shall be upon the faithful in the land, that they may dwell with me, (As if he should say, I will get me such Servants as Fear God if they be to be had in the Whole land) he that walks in a perfect Way he shall serve me.
when I once know it) shall not dwell in mine house. Of this also Hezekiah speaketh, Esa. 38.19. The living, the living he shal praise thee as I do this day (and who among the living hath best opportunity to praise & honour God?) the father to the children shall make knowne thy truth.
when I once know it) shall not dwell in mine house. Of this also Hezekiah speaks, Isaiah 38.19. The living, the living he shall praise thee as I do this day (and who among the living hath best opportunity to praise & honour God?) the father to the children shall make known thy truth.
And therfore also we shal find this oft noted in the scripture that so soone as any became Gods people themselves, they shewed themselves carefull that their whole families might be so too.
And Therefore also we shall find this oft noted in the scripture that so soon as any became God's people themselves, they showed themselves careful that their Whole families might be so too.
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Yea see an example of it in a weake woman, Acts 16.15. Lydia was baptized and her houshold too, Yea see an example of it in a souldier and great Captaine, Acts 10.2. Cornelius feared God with all his house.
Yea see an Exampl of it in a weak woman, Acts 16.15. Lydia was baptised and her household too, Yea see an Exampl of it in a soldier and great Captain, Acts 10.2. Cornelius feared God with all his house.
Yea see an example of it in a Magistrate and one that was in commission, Acts 18.8. Crispus the chiefe ruler of the Synagogue beleeved on the Lord with all his house.
Yea see an Exampl of it in a Magistrate and one that was in commission, Acts 18.8. Crispus the chief ruler of the Synagogue believed on the Lord with all his house.
And what shall wee say then of those men that professe confidently God is their God and they are his people and yet shew no care at all to honour God this way by reforming their families? Nay it is held a great disgrace to a man to shew any care at all or endeavour this way.
And what shall we say then of those men that profess confidently God is their God and they Are his people and yet show no care At all to honour God this Way by reforming their families? Nay it is held a great disgrace to a man to show any care At all or endeavour this Way.
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If Ioshuah should have lived now and held that resolution which hee professed, Iosh. 24.15. certainely he would have beene counted a ranke puritan amongst our gallants.
If Joshua should have lived now and held that resolution which he professed, Joshua 24.15. Certainly he would have been counted a rank puritan among our gallants.
For a man of his place, a master of so great a family, to be so precise that he will keepe never a blasphemer, never a whoremaster, never a drunkard in his house, what a base and unworthy speech would this be accounted in these daies? Many professe themselves to be Gods servants,
For a man of his place, a master of so great a family, to be so precise that he will keep never a blasphemer, never a whoremaster, never a drunkard in his house, what a base and unworthy speech would this be accounted in these days? Many profess themselves to be God's Servants,
I am glorified in them, saith our Saviour, Ioh. 17.10. In which respect Paul calleth the messengers of the Churches (2 Cor. 8.23. who were preachers as appeareth, verse 18.) the glory of Christ. And our Saviour biddeth Peter thrice, Iob. 21.15 — 17. shew his love to him that way even by •eeding his lambs and sheepe.
I am glorified in them, Says our Saviour, John 17.10. In which respect Paul calls the messengers of the Churches (2 Cor. 8.23. who were Preachers as appears, verse 18.) the glory of christ. And our Saviour bids Peter thrice, Job 21.15 — 17. show his love to him that Way even by •eeding his Lambs and sheep.
if we shew our selves in our ministery to be the friends of the bride-groome (as Iohn speaketh, Ioh. 3.29.) we woo for him only and not for our selves, we seek his honour only and not our selves;
if we show our selves in our Ministry to be the Friends of the bridegroom (as John speaks, John 3.29.) we woo for him only and not for our selves, we seek his honour only and not our selves;
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And Nehemiah knew that God was his God and would remember him in goodnesse (as is plaine by his prayer, Neh. 13.22.) because he had shewed such zeale in punishing the profanation of the Sabbath day.
And Nehemiah knew that God was his God and would Remember him in Goodness (as is plain by his prayer, Neh 13.22.) Because he had showed such zeal in punishing the profanation of the Sabbath day.
and whoring, and profanation of the Sabbath, have no zeale at all for the execution of such lawes but when any come to them for justice against such offences, they are ready to put them off as much as is possible,
and whoring, and profanation of the Sabbath, have no zeal At all for the execution of such laws but when any come to them for Justice against such offences, they Are ready to put them off as much as is possible,
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and so hast limited the holy one of Israel, as they did, of whom the Prophet complaineth, Psalme 78.41. whereas our Saviour hath taught us by the parable of the unrighteous judge, and the widow, Luke 18.1. that wee ought alwayes to pray, and not to faint.
and so hast limited the holy one of Israel, as they did, of whom the Prophet Complaineth, Psalm 78.41. whereas our Saviour hath taught us by the parable of the unrighteous judge, and the widow, Lycia 18.1. that we ought always to pray, and not to faint.
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and when they have obtained it at the last, have thought themselves happy men. And thus much shall serve to have beene spoken of the first sort of meanes;
and when they have obtained it At the last, have Thought themselves happy men. And thus much shall serve to have been spoken of the First sort of means;
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Lecture CXXIIII. On Psalme 51.7. August 4. 1629. NOw concerning the meanes whereby we may attaine to a particular assurance of the pardon of our sins, we must first understand, that this is a supernaturall worke of the spirit of God and that no man is able of himselfe and by his owne endeavour in the use of any meanes whatsoever, to attaine unto it.
Lecture CXXIIII. On Psalm 51.7. August 4. 1629. NOw Concerning the means whereby we may attain to a particular assurance of the pardon of our Sins, we must First understand, that this is a supernatural work of the Spirit of God and that no man is able of himself and by his own endeavour in the use of any means whatsoever, to attain unto it.
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Of them all in generall specially of all the parts of Gods solemne and publique worship it is to be observed that David professeth this to be the cause why he was so in love with it,
Of them all in general specially of all the parts of God's solemn and public worship it is to be observed that David Professes this to be the cause why he was so in love with it,
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One thing (saith he, Ps. 27.4.) have I desired of the Lord, that will I seecke after, that I may dwell in the house of the Lord all the daies of my life.
One thing (Says he, Ps. 27.4.) have I desired of the Lord, that will I seecke After, that I may dwell in the house of the Lord all the days of my life.
It is to be observed I say that he professeth this to be the chiefe cause why he was so highly in love with Gods house and ordinances, That I may behold (saith he) the beauty of the Lord and visit his temple.
It is to be observed I say that he Professes this to be the chief cause why he was so highly in love with God's house and ordinances, That I may behold (Says he) the beauty of the Lord and visit his temple.
And what meaneth he by beholding the beauty of the Lord? That he expoundeth himselfe in Ps. 48.9. We have thought of thy loving kindnesse O God in the midst of thy temple.
And what means he by beholding the beauty of the Lord? That he expoundeth himself in Ps. 48.9. We have Thought of thy loving kindness Oh God in the midst of thy temple.
The loving kindnesse of God and his speciall mercy to his elect in Christ, his favourable and cheerefull countenāce upon his servants, that is the Lords beauty, that is it that maketh him amiable to his people;
The loving kindness of God and his special mercy to his elect in christ, his favourable and cheerful countenance upon his Servants, that is the lords beauty, that is it that makes him amiable to his people;
and that Gods people do behold, they do think and meditate upon it farre more cleerly and comfortably in his house and temple in the use of his ordinances,
and that God's people do behold, they do think and meditate upon it Far more clearly and comfortably in his house and temple in the use of his ordinances,
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This made him in his troubles and banishment thirst and long after the sanctuary of God so as he professeth he did, Psal. 63.1. Every place he lived in (where he was deprived of the liberty and comfort of the sanctuary) was unto him as a dry and thirsty land where no water is, he could find nothing in it, to refresh and satisfie the thirst of his soule.
This made him in his Troubles and banishment thirst and long After the sanctuary of God so as he Professes he did, Psalm 63.1. Every place he lived in (where he was deprived of the liberty and Comfort of the sanctuary) was unto him as a dry and thirsty land where no water is, he could find nothing in it, to refresh and satisfy the thirst of his soul.
And what meaneth he by the power and glory of God which he had seene in the sanctuary? That he expresseth verse 3. Because thy loving kindnesse is better then life.
And what means he by the power and glory of God which he had seen in the sanctuary? That he Expresses verse 3. Because thy loving kindness is better then life.
He had seene the mercy and loving kindnesse of God toward him in Christ, he had obtained a more comforaable assurance and feeling of it in the Sanctuary, in the use of Gods solemne worship and ordinances there,
He had seen the mercy and loving kindness of God towards him in christ, he had obtained a more comforaable assurance and feeling of it in the Sanctuary, in the use of God's solemn worship and ordinances there,
they that know this to be so in their owne experience as he did (and as many of you I doubt not have done) will stand affected to Gods house and ordinances as he was, will highly prize and esteeme of a sound ministery as he did, will desire this above all things (as he did) that they may never want the benefit and comfort of it.
they that know this to be so in their own experience as he did (and as many of you I doubt not have done) will stand affected to God's house and ordinances as he was, will highly prize and esteem of a found Ministry as he did, will desire this above all things (as he did) that they may never want the benefit and Comfort of it.
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and shew you what force there is in them to breed in the heart of Gods child the assurance of his favour, to make him able to behold the beauty of the Lord and the light of his countenance.
and show you what force there is in them to breed in the heart of God's child the assurance of his favour, to make him able to behold the beauty of the Lord and the Light of his countenance.
The first of them is diligent and conscionable use of the Word of God both in the reading and hearing of it. Two things there be which God hath spoken concerning his Word and the ministery thereof, that may give a Christian good ground of hope that by a diligent and conscionable attendance upon this ordinance, he may be able to attaine unto a comfortable assurance of Gods favour in Christ.
The First of them is diligent and conscionable use of the Word of God both in the reading and hearing of it. Two things there be which God hath spoken Concerning his Word and the Ministry thereof, that may give a Christian good ground of hope that by a diligent and conscionable attendance upon this Ordinance, he may be able to attain unto a comfortable assurance of God's favour in christ.
The maine thing that the Lord aimed at both in writing his holy Word and in sending of preachers to his Church is, that he might by this meanes bring his people to the knowledge of himselfe and of his mercy in Christ.
The main thing that the Lord aimed At both in writing his holy Word and in sending of Preachers to his Church is, that he might by this means bring his people to the knowledge of himself and of his mercy in christ.
The second is this, That the Lord will by his spirit accompany his Word and the ministery thereof in the hearts of his people and make it effectuall in them unto this end, that he hath ordained it for.
The second is this, That the Lord will by his Spirit accompany his Word and the Ministry thereof in the hearts of his people and make it effectual in them unto this end, that he hath ordained it for.
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Whatsoever things were written asoretime (saith the Apostle, Rom. 15.4.) were written for our learning, that we through patience and comfort of the Scripture might have hope.
Whatsoever things were written asoretime (Says the Apostle, Rom. 15.4.) were written for our learning, that we through patience and Comfort of the Scripture might have hope.
These things write we unto you (saith the Apostle, 1 Iob. 1.4) that your joy maybefull. The spirit of God (you see) did indite and write the holy Scripture, to this end principally, to comfort his people, to work in their hearts sound joy and comfort.
These things write we unto you (Says the Apostle, 1 Job 1.4) that your joy maybefull. The Spirit of God (you see) did indite and write the holy Scripture, to this end principally, to Comfort his people, to work in their hearts found joy and Comfort.
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For how can a man have any sound joy or comfort in him without that? Therfore also it is expressely said that the Scripture was written to work this assurance in us.
For how can a man have any found joy or Comfort in him without that? Therefore also it is expressly said that the Scripture was written to work this assurance in us.
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So after the wisedome of God had spoken other things in the commendation of the Word, Pro. 22. he addeth, ver. 19, 20. That thy trust may be in the Lord, I have made knowne unto thee this day even unto thee;
So After the Wisdom of God had spoken other things in the commendation of the Word, Pro 22. he adds, ver. 19, 20. That thy trust may be in the Lord, I have made known unto thee this day even unto thee;
Have not I written unto thee excellent things in counsels and knowledge? The excellent things that are written and made knowne to us in the Word, are written and made knowne to us to this end principally, that we might learne to put our trust and affiance in him and grow confident of his favour.
Have not I written unto thee excellent things in Counsels and knowledge? The excellent things that Are written and made known to us in the Word, Are written and made known to us to this end principally, that we might Learn to put our trust and affiance in him and grow confident of his favour.
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These things have I written unto you (saith the Apostle, 1 Ioh. 5.13.) that beleeve in the name of the Son of God, that ye may know ye have eternall life.
These things have I written unto you (Says the Apostle, 1 John 5.13.) that believe in the name of the Son of God, that you may know you have Eternal life.
And if it were intended, & writtē for that purpose by the spirit of God, certainly in it and by it this comfortable assurance may be found by Gods people,
And if it were intended, & written for that purpose by the Spirit of God, Certainly in it and by it this comfortable assurance may be found by God's people,
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So is this said to be the maine end, for which God ordained the preaching and ministery of his Word even to work in Gods people the assurance of Gods favour.
So is this said to be the main end, for which God ordained the preaching and Ministry of his Word even to work in God's people the assurance of God's favour.
Thou child shalt be called the Prophet of the highest (saith Zachary of his son Iohn, Luk. 1.76, 77) to give knowledge of salvation unto his people, by the remission of their sins.
Thou child shalt be called the Prophet of the highest (Says Zachary of his son John, Luk. 1.76, 77) to give knowledge of salvation unto his people, by the remission of their Sins.
God hath promised (you see) to worke by the ministery of the Word, uttered and applied by the lively voice of his servants (which is therefore called the fruit of the lips ) peace, peace ;
God hath promised (you see) to work by the Ministry of the Word, uttered and applied by the lively voice of his Servants (which is Therefore called the fruit of the lips) peace, peace;
that is, abundance of peace and comfort in the hearts of his people, and to heale all that anguish of heart, which the doubting of his favour did worke in them before.
that is, abundance of peace and Comfort in the hearts of his people, and to heal all that anguish of heart, which the doubting of his favour did work in them before.
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The second thing which I told you, may give a Christian hope to find comfort and assurance of Gods favour by a diligent and conscionable attendance upon this Ordinance, is this, That the Lord hath promised, that his holy Spirit shall accompany his Word in the hearts of his people.
The second thing which I told you, may give a Christian hope to find Comfort and assurance of God's favour by a diligent and conscionable attendance upon this Ordinance, is this, That the Lord hath promised, that his holy Spirit shall accompany his Word in the hearts of his people.
and in this one Verse it is twice repeated that the Lord said this) that his Word shall never depart from his Church, his Church shall be the pillar and ground of truth, as the Apostle calleth it, 1 Tim. 3.15. Every fundamentall truth (the knowledge whereof is necessary unto salvation) shall abide in it for ever.
and in this one Verse it is twice repeated that the Lord said this) that his Word shall never depart from his Church, his Church shall be the pillar and ground of truth, as the Apostle calls it, 1 Tim. 3.15. Every fundamental truth (the knowledge whereof is necessary unto salvation) shall abide in it for ever.
The true Church shall never in any age of the world be without it. 2. That this word shall bee ever in the mouth of Gods people, the Church shall never utterly want the Ministery of the Word, it shall never want preachers and publishers of the Word, 3. That the Spirit of God in the true Church shall ever goe with the Word;
The true Church shall never in any age of the world be without it. 2. That this word shall be ever in the Mouth of God's people, the Church shall never utterly want the Ministry of the Word, it shall never want Preachers and publishers of the Word, 3. That the Spirit of God in the true Church shall ever go with the Word;
yea with the Ministery of the Word it shall bee in the mouth of Gods servants and Ministers, according to that which our Saviour promiseth to his Apostles and successours, Matthew 28.20. L•• I am with you alwayes, even unto the end of the world.
yea with the Ministry of the Word it shall be in the Mouth of God's Servants and Ministers, according to that which our Saviour promises to his Apostles and Successors, Matthew 28.20. L•• I am with you always, even unto the end of the world.
and give him a comfortable assurance that it was shed for him; according to that which the Spirit speaketh to the Church, Esa. 54.13. All thy children shall be taught of the Lord, and great shall bee the peace of thy children.
and give him a comfortable assurance that it was shed for him; according to that which the Spirit speaks to the Church, Isaiah 54.13. All thy children shall be taught of the Lord, and great shall be the peace of thy children.
Yea the Lord hath further promised, that whatsoever any of his Ministers shall speake to his people for their comfort by warrant of his Word, hee will ratifie it in heaven,
Yea the Lord hath further promised, that whatsoever any of his Ministers shall speak to his people for their Comfort by warrant of his Word, he will ratify it in heaven,
Whosoever you shall assure by the warrant of my Word, that their sinnes are forgiven, that they are in the state of grace, I will from heaven assure their hearts of it by my holy Spirit.
Whosoever you shall assure by the warrant of my Word, that their Sins Are forgiven, that they Are in the state of grace, I will from heaven assure their hearts of it by my holy Spirit.
The Word read and preached both, is unto most men a matter of meere ceremony and formality, of no more force and virtue than the ceremonies of Moses were after they were antiquated, which the Apostle calleth Galat. 4.9.
The Word read and preached both, is unto most men a matter of mere ceremony and formality, of no more force and virtue than the ceremonies of Moses were After they were antiquated, which the Apostle calls Galatians 4.9.
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These things which God hath joyned together, we have put asunder. Our sinnes have separated betweene us and our God, as the Prophet speaketh, Esa. 59.2. There is great force in the Word to worke in the heart a comfortable assurance of thy salvation;
These things which God hath joined together, we have put asunder. Our Sins have separated between us and our God, as the Prophet speaks, Isaiah 59.2. There is great force in the Word to work in the heart a comfortable assurance of thy salvation;
but thine owne corruption hindreth the efficacy and working of it in thee. And what corruption principally doth this? Surely the infidelity that is in thy heart.
but thine own corruption hindereth the efficacy and working of it in thee. And what corruption principally does this? Surely the infidelity that is in thy heart.
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The word preached did not profit them (saith the Apostle, speaking of the Israelites that perished in the wildernesse, Hebrewes 4.2.) not being mixed with saith, in them that heard it.
The word preached did not profit them (Says the Apostle, speaking of the Israelites that perished in the Wilderness, Hebrews 4.2.) not being mixed with Says, in them that herd it.
Thou dost not (in thy reading and hearing of the Word) believe and make claime unto these promises, that God hath made to this his Ordinance, thou dost not looke to receive this benefit by it,
Thou dost not (in thy reading and hearing of the Word) believe and make claim unto these promises, that God hath made to this his Ordinance, thou dost not look to receive this benefit by it,
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and what marvell is it then, if it doe thee so little good? Learne in thy reading and hearing of the Word to wait upon God for the performance of these promises with David, Psalme 85.8.
and what marvel is it then, if it do thee so little good? Learn in thy reading and hearing of the Word to wait upon God for the performance of these promises with David, Psalm 85.8.
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If thou canst with an honest and humble heart wait upon God for comfort in the use of his Ordinance, thou shalt certainely find a great deale of comfort by it in the end.
If thou Canst with an honest and humble heart wait upon God for Comfort in the use of his Ordinance, thou shalt Certainly find a great deal of Comfort by it in the end.
It is said of Gods people that had received the Passeover in Hezekiahs time with good hearts, 2 Chron. 30. that they found marvellous comfort in it, Verse 21. They kept the feast with gladnesse.
It is said of God's people that had received the Passover in Hezekiah's time with good hearts, 2 Chronicles 30. that they found marvellous Comfort in it, Verse 21. They kept the feast with gladness.
Two things there be that will make it evident to us, that there must needs be great force in the conscionable use of the holy Sacrament, to sprinkle Christs bloud upon our hearts,
Two things there be that will make it evident to us, that there must needs be great force in the conscionable use of the holy Sacrament, to sprinkle Christ blood upon our hearts,
For this is the commandement of Christ to every one of his people, as the Apostle recordeth it, 1 Cor. 11.24. Take, eat, this is my body, which was broken for you.
For this is the Commandment of christ to every one of his people, as the Apostle recordeth it, 1 Cor. 11.24. Take, eat, this is my body, which was broken for you.
And how falleth it out then, that we that have so often received this holy Sacrament, have gotten so little assurance by it, that Christ is ours? That there is never a whit the more joy in Ierusalem, Gods people are never a whit the more comfortable in themselves,
And how falls it out then, that we that have so often received this holy Sacrament, have got so little assurance by it, that christ is ours? That there is never a whit the more joy in Ierusalem, God's people Are never a whit the more comfortable in themselves,
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as they did in Hezekiahs time. 2. Wee doe not when wee are at this Ordinance stirre up our selves with humble and thankfull soules to receive that mercy that is offered us from the Lord.
as they did in Hezekiah's time. 2. we do not when we Are At this Ordinance stir up our selves with humble and thankful Souls to receive that mercy that is offered us from the Lord.
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Great is the force of humble and fervent prayer, as in all other cases, so in this especially. Two things we have to assure us of this. First, The promise of God.
Great is the force of humble and fervent prayer, as in all other cases, so in this especially. Two things we have to assure us of this. First, The promise of God.
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and giveth them assurance of his favour, as we see plainely, Psalme 4.6, 7. How and by what meanes will the Lord worke this joy and comfort in them? By prayer.
and gives them assurance of his favour, as we see plainly, Psalm 4.6, 7. How and by what means will the Lord work this joy and Comfort in them? By prayer.
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and whereby thy poore heart is so vexed, and tormented, it may bee Christ hath said as once he did of another spirit, Mark. 9. 2•. This kind can come forth by nothing, but by prayer and fasting.
and whereby thy poor heart is so vexed, and tormented, it may be christ hath said as once he did of Another Spirit, Mark. 9. 2•. This kind can come forth by nothing, but by prayer and fasting.
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And before hee had ended his prayer, hee was so filled with the assurance of Gods favour, that he breaketh forth into these patheticall expressions of his joy, Verse 8, 9. The Lord hath heard the voice of my weeping, the Lord hath heard my supplication, the Lord will receive my prayer.
And before he had ended his prayer, he was so filled with the assurance of God's favour, that he breaks forth into these pathetical expressions of his joy, Verse 8, 9. The Lord hath herd the voice of my weeping, the Lord hath herd my supplication, the Lord will receive my prayer.
The second experiment of this in him is in Psalme 31. Where wee finde that when hee had so farre lost his assurance, that hee thought (as hee saith, verse 22.) he was quite cut off from God, as a dead and rotten branch;
The second experiment of this in him is in Psalm 31. Where we find that when he had so Far lost his assurance, that he Thought (as he Says, verse 22.) he was quite Cut off from God, as a dead and rotten branch;
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he betooke himselfe to prayer, hee cryed, and made many supplication unto God, and had such successe in this course, that hee bursteth forth into these words, verse 21. Blessed be the Lord, for he hath shewed me his marvellous kindnesse, as in a strong city.
he betook himself to prayer, he cried, and made many supplication unto God, and had such success in this course, that he bursteth forth into these words, verse 21. Blessed be the Lord, for he hath showed me his marvellous kindness, as in a strong City.
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And how falleth it out then (wilt thou say) that I have beene so long a suiter to God for this, and cannot yet obtaine it? I answer thee in the words of the Apostle, Iam. 4.3. Ye aske and receive not, because ye aske amisse.
And how falls it out then (wilt thou say) that I have been so long a suitor to God for this, and cannot yet obtain it? I answer thee in the words of the Apostle, Iam. 4.3. You ask and receive not, Because you ask amiss.
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Whereas thou shouldst seeke, and desire this above all things in the world, and say of it, as David doth, Psal. 63.3. Thy loving kindnesse is better then life.
Whereas thou Shouldst seek, and desire this above all things in the world, and say of it, as David does, Psalm 63.3. Thy loving kindness is better then life.
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Remember what I told thee out of Levi. 23.27. Of all the dayes of thy life, the day of humiliation, wherin thou afflictest thy soule in prayer and fasting, will prove the day of atonement betweene God and thy soule;
remember what I told thee out of Levi. 23.27. Of all the days of thy life, the day of humiliation, wherein thou afflictest thy soul in prayer and fasting, will prove the day of atonement between God and thy soul;
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Thou usest to pray out of this perswasion, that thy heart telleth thee, that thou must doe it, God hath commanded thee to pray, thy conscience will checke and smite thee if thou doe neglect it.
Thou usest to pray out of this persuasion, that thy heart Telleth thee, that thou must do it, God hath commanded thee to pray, thy conscience will check and smite thee if thou do neglect it.
Whatsoever yee shall aske the father in my name, hee will give it you. And that Luke 11.13. If yee beeing evill, know how to give good gifts to your children, how much more shall your heavenly father give the holy spirit to them that aske him? And this holy spirit is the spirit of adoption, that witnesseth with our spirit that wee are Gods children, as the Apostle speaketh, Rom. 8.16.
Whatsoever ye shall ask the father in my name, he will give it you. And that Lycia 11.13. If ye being evil, know how to give good Gifts to your children, how much more shall your heavenly father give the holy Spirit to them that ask him? And this holy Spirit is the Spirit of adoption, that Witnesseth with our Spirit that we Are God's children, as the Apostle speaks, Rom. 8.16.
And so by this thy infidelity when thou prayest, thou setttest up a wall of partition betweene God and thy prayer, to keepe it from having any accesse unto him.
And so by this thy infidelity when thou Prayest, thou setttest up a wall of partition between God and thy prayer, to keep it from having any access unto him.
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Lecture CXXV. On Psalme 51.7. Aug. 11. 1629. THE second sort of meanes (which I call more inward and spirituall then the former) are foure principally.
Lecture CXXV. On Psalm 51.7. Aug. 11. 1629. THE second sort of means (which I call more inward and spiritual then the former) Are foure principally.
Hee that would get a comfortable assurance of the favour of God in Christ, and feele that the bloud of Christ is sprinkled by the spirit of God upon his heart, hee that desireth to keepe and preserve in himselfe this assurance,
He that would get a comfortable assurance of the favour of God in christ, and feel that the blood of christ is sprinkled by the Spirit of God upon his heart, he that Desires to keep and preserve in himself this assurance,
In the feare of the Lord (saith Solomon. Pro. 14.26.) is strong confidence. As if he should say, Feare God, be carefull not to offend him in any thing,
In the Fear of the Lord (Says Solomon. Pro 14.26.) is strong confidence. As if he should say, fear God, be careful not to offend him in any thing,
even in the time of the greatest tryall, and tentations that hee can fall into. Whosoever heareth these sayings of mine, and doth them (saith our Saviour, Matth, 7.24.25.
even in the time of the greatest trial, and tentations that he can fallen into. Whosoever hears these sayings of mine, and does them (Says our Saviour, Matthew, 7.24.25.
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whosoever hee bee that is not a hearer of the word only, but maketh conscience to practise whatsoever he heareth) I will liken him unto a wiseman, that built his house upon a rocke,
whosoever he be that is not a hearer of the word only, but makes conscience to practise whatsoever he hears) I will liken him unto a Wiseman, that built his house upon a rock,
Many that are most carefull to please God in all their wayes, and fearefull to offend him, are of all other people in most doubt of their salvation, & are furthest off from confident assurance of it.
Many that Are most careful to please God in all their ways, and fearful to offend him, Are of all other people in most doubt of their salvation, & Are furthest off from confident assurance of it.
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And on the other side, they that live most licentiously are of all men freest from these doubts, most confident of Gods love, and of their owne salvation. But to this I answer.
And on the other side, they that live most licentiously Are of all men Freest from these doubts, most confident of God's love, and of their own salvation. But to this I answer.
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Certainly a constant care to please God in all our wayes, will bring us to a comfortable assurance of Gods favour, sooner or later, in one measure and degree or other,
Certainly a constant care to please God in all our ways, will bring us to a comfortable assurance of God's favour, sooner or later, in one measure and degree or other,
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and without this, it is not possible to ••taine unto it. Two things there bee that may undoubtedly assure us of this, 1. The promise of God that cannot lye. 2. The nature of God. First.
and without this, it is not possible to ••taine unto it. Two things there be that may undoubtedly assure us of this, 1. The promise of God that cannot lie. 2. The nature of God. First.
As if he had said, I will cause him to see, and know that he shall be saved. And againe, Mal. 4.2. To you that feare my name, shall the sunne of righteousnesse arise, with healing in his wings.
As if he had said, I will cause him to see, and know that he shall be saved. And again, Malachi 4.2. To you that Fear my name, shall the sun of righteousness arise, with healing in his wings.
To every soule among you that truly feareth God, I may boldly say, that though it bee night with thee now, thou seest no light, no comfort, thou art continually disgui•ted with feares and doubts of thy salvation,
To every soul among you that truly fears God, I may boldly say, that though it be night with thee now, thou See no Light, no Comfort, thou art continually disgui•ted with fears and doubts of thy salvation,
If ye love me, keep my commandements (saith our Saviour, Iohn 14. •5, 16.) and I will pray the father, •nd hee shall give you another comforter, that hee may abide with you for ever.
If you love me, keep my Commandments (Says our Saviour, John 14. •5, 16.) and I will pray the father, •nd he shall give you Another comforter, that he may abide with you for ever.
If any man keepe his commandements, keepe them Evangelically, that is, out of love to God, endeavour to keepe them, let him not doubt of comfort, certainly the comforter will come vnto that man,
If any man keep his Commandments, keep them Evangelically, that is, out of love to God, endeavour to keep them, let him not doubt of Comfort, Certainly the comforter will come unto that man,
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for The righteous Lord loveth righteousnesse (saith David, Psal 11.7.) his countenance doth behold the upright. And Prov. 15.9. The Lord loveth him that followeth after righteousnesse.
for The righteous Lord loves righteousness (Says David, Psalm 11.7.) his countenance does behold the upright. And Curae 15.9. The Lord loves him that follows After righteousness.
I speake not onely of such as are wicked men, There is no peace saith my God to the wicked, Esay 57.21 (that is, no true and sound peace) But I speake of Gods dearest children.
I speak not only of such as Are wicked men, There is no peace Says my God to the wicked, Isaiah 57.21 (that is, no true and found peace) But I speak of God's dearest children.
The Lord is my light, and my salvation, whom shall I feare? But when this man had once given liberty to himselfe to sin against his conscience, in the matter of Vriah, see how his assurance and comfort was quite lost,
The Lord is my Light, and my salvation, whom shall I Fear? But when this man had once given liberty to himself to since against his conscience, in the matter of Uriah, see how his assurance and Comfort was quite lost,
and how much adoe he had to recover it againe, Make me to heare joy and gladnesse, saith he here, verse 8. and verse 12. Restore me to the joy of thy salvation.
and how much ado he had to recover it again, Make me to hear joy and gladness, Says he Here, verse 8. and verse 12. Restore me to the joy of thy salvation.
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See an experiment of this in the Church and spouse of Christ, the mother of us all, Cant. 5.2 — 6. Shee complaineth ver. 6. that her wellbeloved had with-drawne himselfe,
See an experiment of this in the Church and spouse of christ, the mother of us all, Cant 5.2 — 6. Shee Complaineth for. 6. that her well-beloved had withdrawn himself,
Shee sought him, but shee could not find him, shee called upon him, but hee gave her no answer, And how came this to passe? What had shee done? Surely shee came to this wofull losse, not by any foule sinne shee had fal•e into,
She sought him, but she could not find him, she called upon him, but he gave her no answer, And how Come this to pass? What had she done? Surely she Come to this woeful loss, not by any foul sin she had fal•e into,
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and by opening my heart unto thee, by receiving thee to rule and governe in it, by hearkening and yeeldding unto thee in every thing, I shall put my selfe to a great deale of trouble and labour, that I am now eased of.
and by opening my heart unto thee, by receiving thee to Rule and govern in it, by Harkening and yeeldding unto thee in every thing, I shall put my self to a great deal of trouble and labour, that I am now eased of.
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then once thou wert? Certainely this must be found out, and repented of, or thou canst have no hope at all to recover the assurance of Gods favour.
then once thou Wertenberg? Certainly this must be found out, and repented of, or thou Canst have no hope At all to recover the assurance of God's favour.
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as will keepe the light of his countenance from shining upon us. That remedy therefore that is prescribed unto us in all other afflictions, Lamenta. 3.39.40. must bee used in this case.
as will keep the Light of his countenance from shining upon us. That remedy Therefore that is prescribed unto us in all other afflictions, Lamenta. 3.39.40. must be used in this case.
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Shew mee wherefore thou contendest and art angry with me? and with the Church, Psalme 44 24. Lord, wherefore hidest thou thy face? If thou canst find out thy sinne that is the cause of this,
Show me Wherefore thou Contendest and art angry with me? and with the Church, Psalm 44 24. Lord, Wherefore hidest thou thy face? If thou Canst find out thy sin that is the cause of this,
For is there not force enough in this (beloved) though there were nothing else to make us afraid to sin, to doe any thing that wee know would offend God, that wee shall bee such loosers by it.
For is there not force enough in this (Beloved) though there were nothing Else to make us afraid to since, to do any thing that we know would offend God, that we shall be such Losers' by it.
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Should not this make every one of us in love with a Christian course, and willing to walke circumspectly, and exactly, as the Apostle speaketh. Ephes. 5.15. To watch end be sober, as the Apostle Peter exhorteth us to bee. 1 Peter 5.1. to grow in grace and take heed of decaying in zeale or 〈 ◊ 〉.
Should not this make every one of us in love with a Christian course, and willing to walk circumspectly, and exactly, as the Apostle speaks. Ephesians 5.15. To watch end be Sobrium, as the Apostle Peter exhorteth us to be. 1 Peter 5.1. to grow in grace and take heed of decaying in zeal or 〈 ◊ 〉.
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and rest, and all other comforts sweet unto us, for it will preserve in us the assurance of Gods love in Christ, which will give a pleasant relish unto them all.
and rest, and all other comforts sweet unto us, for it will preserve in us the assurance of God's love in christ, which will give a pleasant relish unto them all.
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As if he had said, By pondering and considering our doings well, we may have them established, make them stable and firme such as we may build sound comfort and assurance upon.
As if he had said, By pondering and considering our doings well, we may have them established, make them stable and firm such as we may built found Comfort and assurance upon.
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Hee that doth truth (saith our Saviour, Ioh. 3.21. that is, hee that is indeed and in his practise not in profession onely a godly man) commeth to the light, that his deeds may bee made manifest that they are wrought in God.
He that does truth (Says our Saviour, John 3.21. that is, he that is indeed and in his practice not in profession only a godly man) comes to the Light, that his Deeds may be made manifest that they Are wrought in God.
Therfore also he telleth poore servants, Col. 3.24. that did their service to their idolatrous and bad masters in singlenesse of heart, fearing God, that they knew (even by this) that they should receive of the Lord, the reward of inheritance.
Therefore also he Telleth poor Servants, Col. 3.24. that did their service to their idolatrous and bad Masters in singleness of heart, fearing God, that they knew (even by this) that they should receive of the Lord, the reward of inheritance.
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so the more good works any man knoweth he hath done, the longer he knoweth that he hath continued in a constant care to please God in all his waies, the stronger his assurance shall be.
so the more good works any man Knoweth he hath done, the longer he Knoweth that he hath continued in a constant care to please God in all his ways, the Stronger his assurance shall be.
As if he should say, You have good things in you now, and such as accompany salvation, such as may give you good assurance of your salvation, you shew much labour of love, ye have ministred to the Saints and yet do minister,
As if he should say, You have good things in you now, and such as accompany salvation, such as may give you good assurance of your salvation, you show much labour of love, you have ministered to the Saints and yet do minister,
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The Lord that knoweth our hearts (as deceitfull as they be as the Prophet there speaketh, verse •0.) maketh his children also able to know their owne hearts, and the uprightnesse of them.
The Lord that Knoweth our hearts (as deceitful as they be as the Prophet there speaks, verse •0.) makes his children also able to know their own hearts, and the uprightness of them.
And there is no Christian but if hee would ponder the path of his feet and take heed to his to his waies according to the word and take paines to examine them by the rules thereof, he might know the uprightnesse of his owne heart in them, it might be made manifest unto him that they are wrought in God, as our Saviour speaketh, Iohn 3. 2•.
And there is no Christian but if he would ponder the path of his feet and take heed to his to his ways according to the word and take pains to examine them by the rules thereof, he might know the uprightness of his own heart in them, it might be made manifest unto him that they Are wrought in God, as our Saviour speaks, John 3. 2•.
Yea when he is at the worst and most destitute of his assurance, if he could examine his owne heart, he should find in it evident arguments of uprightnesse (as feare to offend God in any thing, longing after his favour and prizing it above all things;
Yea when he is At the worst and most destitute of his assurance, if he could examine his own heart, he should find in it evident Arguments of uprightness (as Fear to offend God in any thing, longing After his favour and prizing it above all things;
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A good man shall be satisfied from himselfe, saith Solomon, Pro. 14.14. He shall (if he will take paines to examine his owne heart) find sufficient ground of comfort in himselfe.
A good man shall be satisfied from himself, Says Solomon, Pro 14.14. He shall (if he will take pains to examine his own heart) find sufficient ground of Comfort in himself.
This course Iob took to recover his comfort sundry times, as you shall find, Chap 23.11, 12. and in three whole Chapters together, 29.30 31. And so did the Prophet likewise, Psal. 77.6.
This course Job took to recover his Comfort sundry times, as you shall find, Chap 23.11, 12. and in three Whole Chapters together, 29.30 31. And so did the Prophet likewise, Psalm 77.6.
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And this course the Apostle prescribeth to Gods people, Heb. 10. •2. as a singular meanes to preserve and recover their confidence and assurance of Gods favour.
And this course the Apostle prescribeth to God's people, Hebrew 10. •2. as a singular means to preserve and recover their confidence and assurance of God's favour.
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I answer, That if ever thou hadst grace in thee in truth, although the sense and feeling of it thou mayst loose for a time, the vigour and operation of it may be nipt and interrupted for a time;
I answer, That if ever thou Hadst grace in thee in truth, although the sense and feeling of it thou Mayest lose for a time, the vigour and operation of it may be nipped and interrupted for a time;
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Looke what heart the spirit of God did ever dwell in, there he shall be, there he will abide for ever, Christ hath prayed the father that it may bee so.
Look what heart the Spirit of God did ever dwell in, there he shall be, there he will abide for ever, christ hath prayed the father that it may be so.
The poore humbled sinner therefore that did ever in his life, at any one time, in any one action discerne the truth of grace in himselfe (though now he can discerne none) may from thence conclude infallibly that there is truth of grace in him still;
The poor humbled sinner Therefore that did ever in his life, At any one time, in any one actium discern the truth of grace in himself (though now he can discern none) may from thence conclude infallibly that there is truth of grace in him still;
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and search diligently to find this truth of grace in our selves, seeing this will stand us in such stead at a dead lift (as wee say) in our spirituall desertions to recover our assurance againe?
and search diligently to find this truth of grace in our selves, seeing this will stand us in such stead At a dead lift (as we say) in our spiritual desertions to recover our assurance again?
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because though we be variable, the Lord is constant in his love; Whom he loveth he loveth to the end, Iohn 13.1. In him is no uariablenesse, or shadow of turning, Iames 1.17.
Because though we be variable, the Lord is constant in his love; Whom he loves he loves to the end, John 13.1. In him is no variableness, or shadow of turning, James 1.17.
Take the Psalmist for an example of this, Psal. 77. who when he had so farre lost his assurance that it was a trouble to him to remember God and his spirit was overwhelmed in him as he complaineth, ver. 3. and that he cryed out, ver. 7, 8, 9. Will the Lord cast off for ever,
Take the Psalmist for an Exampl of this, Psalm 77. who when he had so Far lost his assurance that it was a trouble to him to Remember God and his Spirit was overwhelmed in him as he Complaineth, ver. 3. and that he cried out, ver. 7, 8, 9. Will the Lord cast off for ever,
and Will he be favourable no more? Is his mercy cleane gone for ever? Hath God forgotten to be gracious? He had strong tentations to doubt he should never recover Gods favour againe.
and Will he be favourable no more? Is his mercy clean gone for ever? Hath God forgotten to be gracious? He had strong tentations to doubt he should never recover God's favour again.
Now to raise himselfe out of this wofull estate, he resolveth thus with himselfe, ver. 10. But I will remember the yeares of the right hand of the most high ;
Now to raise himself out of this woeful estate, he resolves thus with himself, for. 10. But I will Remember the Years of the right hand of the most high;
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For so is this phrase interpreted, Psal. 17.7. Shew thy marvellous kindnesse ô thou that savest with thy right hand them that put their trust in thee. And 80.17. Let thy hand be upon the man of thy right hand.
For so is this phrase interpreted, Psalm 17.7. Show thy marvellous kindness o thou that Save with thy right hand them that put their trust in thee. And 80.17. Let thy hand be upon the man of thy right hand.
Because thou hast beene my helpe (saith he, Psal. 63.7.) therefore in the shadow of thy wings will I rejoyce. And 71.20. Thou which hast shewed me great and sore troubles, shalt quicken me and shalt bring me up againe from the depthes of the earth.
Because thou hast been my help (Says he, Psalm 63.7.) Therefore in the shadow of thy wings will I rejoice. And 71.20. Thou which hast showed me great and soar Troubles, shalt quicken me and shalt bring me up again from the depths of the earth.
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And whereupon grounded hee this assurance and confidence? That he had expressed before, ver. 5, 6. Thou art my hope, ô Lord God, thou art my trust from my youth;
And whereupon grounded he this assurance and confidence? That he had expressed before, ver. 5, 6. Thou art my hope, o Lord God, thou art my trust from my youth;
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But you will (haply) object and say, Can any man ground true assurance of Gods love upon the experience he hath had of Gods goodnesse towards him in these temporall and common favours? Such experiments of Gods love as these are I could record a great many.
But you will (haply) Object and say, Can any man ground true assurance of God's love upon the experience he hath had of God's Goodness towards him in these temporal and Common favours? Such experiments of God's love as these Are I could record a great many.
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But (alas) these are poore grounds for any man to build his assurance and comfort upon. 1. No man can say because God hath formerly beene good to him in this kind,
But (alas) these Are poor grounds for any man to built his assurance and Comfort upon. 1. No man can say Because God hath formerly been good to him in this kind,
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therefore he will be good to me againe. God repented that he had made Saul King, 1 Sam. 15.35. God giveth such gifts as these unto many and taketh them quite away againe, and so seemeth to repent the bestowing of them.
Therefore he will be good to me again. God repented that he had made Saul King, 1 Sam. 15.35. God gives such Gifts as these unto many and Takes them quite away again, and so seems to Repent the bestowing of them.
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as the Holy Ghost teacheth us plainely, Eccl. 9.1, Many castawayes (and Esau by name) have had abundant experience of Gods goodnesse in such things,
as the Holy Ghost Teaches us plainly, Ecclesiastes 9.1, Many castaways (and Esau by name) have had abundant experience of God's Goodness in such things,
yet the elect of God and such as find them sanctified unto them, and themselves bettered by them, have beene able to raise good assurance of Gods love even from them and have beene greatly confirmed in their faith and confidence in God by them.
yet the elect of God and such as find them sanctified unto them, and themselves bettered by them, have been able to raise good assurance of God's love even from them and have been greatly confirmed in their faith and confidence in God by them.
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Even by a temporall deliverance he had received from the practises of Saul, he gathered assurance that the Lord loved him. And Psal. 18.19. He delivered me, because he delighted in me.
Even by a temporal deliverance he had received from the practises of Saul, he gathered assurance that the Lord loved him. And Psalm 18.19. He Delivered me, Because he delighted in me.
So Iacob telleth his brother, Gen. 33.10. that in the strange alteration he found in him and in the great kindnesse hee received from him he saw the face of God ;
So Iacob Telleth his brother, Gen. 33.10. that in the strange alteration he found in him and in the great kindness he received from him he saw the face of God;
even by calling to mind the manifold experiments thou hast had of Gods goodnesse towards thee even in these outward things, from thy youth up hitherto.
even by calling to mind the manifold experiments thou hast had of God's Goodness towards thee even in these outward things, from thy youth up hitherto.
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and are not ye much better then they? Thus David, from the consideration of this common goodnesse of God to all the creatures, falleth into an admiration of his goodnesse to his people, Psal. 36.6, 7. Thou preservest both man and beast.
and Are not you much better then they? Thus David, from the consideration of this Common Goodness of God to all the creatures, falls into an admiration of his Goodness to his people, Psalm 36.6, 7. Thou preservest both man and beast.
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because they, seeing how good thou art to all thy creatures, conclude thereupon that thy loving kindnesse towards such as desire to feare thee, must needs bee excellent.
Because they, seeing how good thou art to all thy creatures, conclude thereupon that thy loving kindness towards such as desire to Fear thee, must needs be excellent.
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Who so is wise and will observe these things (that is, the goodnesse of God that appeareth in the ordinary passages of his providence towards all men) even they shall understand the loving kindnesse of the Lord ;
Who so is wise and will observe these things (that is, the Goodness of God that appears in the ordinary passages of his providence towards all men) even they shall understand the loving kindness of the Lord;
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If thou hast had experience formerly that God hath beene gracious to thee, in thy spirituall desertions and tentations by delivering thee out of them and giving thee victory over them, by giving thee much comfort in prayer and in the Word, thou mayst from thence gather a comfortable assurance of his speciall love much better,
If thou hast had experience formerly that God hath been gracious to thee, in thy spiritual desertions and tentations by delivering thee out of them and giving thee victory over them, by giving thee much Comfort in prayer and in the Word, thou Mayest from thence gather a comfortable assurance of his special love much better,
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because he had had experience that God had formerly when he was in like distresse enlarged his heart and given him much comfort in prayer. So Psal. 22.21. Save me from the Lyons mouth, for thou hast heard me from the hornes of the Vnicornes ;
Because he had had experience that God had formerly when he was in like distress enlarged his heart and given him much Comfort in prayer. So Psalm 22.21. Save me from the Lyons Mouth, for thou hast herd me from the horns of the Unicorns;
So Ps. 27.9, 10. Hide not thy face from me (saith he) put not thy servant away in anger, Thou hast beene my helpe (in such like distresses as I am now in) leave me not neither forsake me ô God of my salvation.
So Ps. 27.9, 10. Hide not thy face from me (Says he) put not thy servant away in anger, Thou hast been my help (in such like Distresses as I am now in) leave me not neither forsake me o God of my salvation.
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Let us learne therefore (beloved) to take notice of and observe all the speciall favours of God and experiments we receive of his love from time to time;
Let us Learn Therefore (Beloved) to take notice of and observe all the special favours of God and experiments we receive of his love from time to time;
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Hannah called her sonne whom she had obtained by prayer Samuel begged of God, 1 Samuel 1.20. that so oft as she heard him named, she might be put in remembrance of the respect God had had to her prayer.
Hannah called her son whom she had obtained by prayer Samuel begged of God, 1 Samuel 1.20. that so oft as she herd him nam, she might be put in remembrance of the respect God had had to her prayer.
Abraham called the place where God had spared Isaak, and provided another sacrifice in his roome Iehovah-jireh God will provide, Gen. 22.14. that he might never forget that experiment he had had of Gods gracious providence.
Abraham called the place where God had spared Isaac, and provided Another sacrifice in his room Iehovah-jireh God will provide, Gen. 22.14. that he might never forget that experiment he had had of God's gracious providence.
Iacob changed the name of Luz into Bethel the house of God, Gen. 28.19. that he might ever remember how graciously and comfortably God had revealed himselfe to him in that place.
Iacob changed the name of Luz into Bethel the house of God, Gen. 28.19. that he might ever Remember how graciously and comfortably God had revealed himself to him in that place.
Iehosaphat and Gods people (that they might never forget the marvellous comfort they had received from God after a generall fast, in a strange deliverance from an invincible army of the Ammonites,
Jehoshaphat and God's people (that they might never forget the marvellous Comfort they had received from God After a general fast, in a strange deliverance from an invincible army of the Ammonites,
So Mordecai and Gods people to keepe in perpetuall remembrance another marvellous deliverance which they had obtained by fasting and prayer from the conspiracy of Haman, did not only keep those daies which he (according to the counsell of his judiciall astrologers and magicians) found to be the most lucky and fit daies for to put the decree against the Iewes in execution,
So Mordecai and God's people to keep in perpetual remembrance Another marvellous deliverance which they had obtained by fasting and prayer from the Conspiracy of Haman, did not only keep those days which he (according to the counsel of his judicial astrologers and magicians) found to be the most lucky and fit days for to put the Decree against the Iewes in execution,
as daies of rejoycing every yeare; but called them also the daies of Purim as you may read, Est. 9.26. They would have the Lords defeating of Hamans lottery and magicke, never to be forgotten.
as days of rejoicing every year; but called them also the days of Purim as you may read, Est. 9.26. They would have the lords defeating of Hamans lottery and magic, never to be forgotten.
and to recover it when it is lost, is this, They must renounce themselves, and looke for it onely through the free grace and mercy of God in Iesus Christ.
and to recover it when it is lost, is this, They must renounce themselves, and look for it only through the free grace and mercy of God in Iesus christ.
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So by this meanes the faithfull professe they looked to obtaine the comfortable assurance of Gods love, Psal. 33.20 — 22. Our soule waiteth for the Lord,
So by this means the faithful profess they looked to obtain the comfortable assurance of God's love, Psalm 33.20 — 22. Our soul waits for the Lord,
Why but you will say, can any man hope for mercy from God that can find no goodnesse in himselfe at all? The righteous God loveth righteousnesse, as we have heard out of Psal. 11.7. Ye that feare the Lord trust in the Lord, saith David, Psal. 115.11. The mercy of the Lord is from everlasting to everlasting (saith David, Psal. 103.17.) upon them that feare him. But on the other side;
Why but you will say, can any man hope for mercy from God that can find no Goodness in himself At all? The righteous God loves righteousness, as we have herd out of Psalm 11.7. You that Fear the Lord trust in the Lord, Says David, Psalm 115.11. The mercy of the Lord is from everlasting to everlasting (Says David, Psalm 103.17.) upon them that Fear him. But on the other side;
To this I answer, That though no impenitent sinner can expect mercy from God, neither would I have any such snatch at any thing that I shall say, they have nothing to do with it,
To this I answer, That though no impenitent sinner can expect mercy from God, neither would I have any such snatch At any thing that I shall say, they have nothing to do with it,
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Sundry that could find no goodnesse in themselves at all, and therefore judged themselves utterly unworthy of mercy, have yet relyed upon God, trusted and looked to receive mercy from him, neverthelesse for that.
Sundry that could find no Goodness in themselves At all, and Therefore judged themselves utterly unworthy of mercy, have yet relied upon God, trusted and looked to receive mercy from him, nevertheless for that.
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Such a one was the Centurion Matth. 8.8. who though he judged himselfe unworthy that Christ should come under his roofe, yet did trust to receive mercy from Christ for all that.
Such a one was the Centurion Matthew 8.8. who though he judged himself unworthy that christ should come under his roof, yet did trust to receive mercy from christ for all that.
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And the woman of Canaan, who though she knew no goodnesse in her selfe, but counted her selfe no better than a dog, Mat. 15.27. yet trusted confidently in Christ for all that.
And the woman of Canaan, who though she knew no Goodness in her self, but counted her self no better than a dog, Mathew 15.27. yet trusted confidently in christ for all that.
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I will love them freely, saith the Lord, Hos. 14.4. I will be gracious to whom I will be gracious (saith the Lord Exod. 33.19.) and will shew mercy on whom I will shew mercy.
I will love them freely, Says the Lord, Hos. 14.4. I will be gracious to whom I will be gracious (Says the Lord Exod 33.19.) and will show mercy on whom I will show mercy.
Cause thy face to shine upon thy Sanctuary that is desolate (saith Daniel 9.57.) for the Lords sake. Christ hath deserued that God should be mercifull to all the belieue in him.
Cause thy face to shine upon thy Sanctuary that is desolate (Says daniel 9.57.) for the lords sake. christ hath deserved that God should be merciful to all the believe in him.
Nay, I say more, that because thou findest in thy selfe no goodnesse at all, therefore art thou of all men the fittest to receive mercy from God through Christ.
Nay, I say more, that Because thou Findest in thy self no Goodness At all, Therefore art thou of all men the Fittest to receive mercy from God through christ.
As if he had said, He that hath no goodnesse in him, nothing whereby he may hope to purchase and deserve mercy, is neverthelesse capable of mercy for that;
As if he had said, He that hath no Goodness in him, nothing whereby he may hope to purchase and deserve mercy, is nevertheless capable of mercy for that;
To him that hath not any goodnesse, not one good work to trust unto, but can do God that honour as to believe in him, expect and rest upon him for mercy,
To him that hath not any Goodness, not one good work to trust unto, but can do God that honour as to believe in him, expect and rest upon him for mercy,
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If Christ could do no mighty worke in Nazareth because of their infidelity, as the Holy Ghost witnesseth, Mar. 6 5. how can I ever hope to obtaine mercy and assurance of favour from God this way?
If christ could do no mighty work in Nazareth Because of their infidelity, as the Holy Ghost Witnesseth, Mar. 6 5. how can I ever hope to obtain mercy and assurance of favour from God this Way?
and his heart within him was desolate, as he had said before Verse 4. (and consequently when he had much infidelity in him) yet even then he did trust in God, an• lifted up his soule unto him.
and his heart within him was desolate, as he had said before Verse 4. (and consequently when he had much infidelity in him) yet even then he did trust in God, an• lifted up his soul unto him.
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For, he hath promised to give grace (even this as well as any other) to the humble, Iam. 4.6. He will keep thee from sinking under, and being overcome of thy infidelity.
For, he hath promised to give grace (even this as well as any other) to the humble, Iam. 4.6. He will keep thee from sinking under, and being overcome of thy infidelity.
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When the Apostle had been pressed out of measure above his strength, (as he speaketh 2 Cor. 1.8, 9) and had the sentence of death in himselfe, God sustained and delivered him;
When the Apostle had been pressed out of measure above his strength, (as he speaks 2 Cor. 1.8, 9) and had the sentence of death in himself, God sustained and Delivered him;
while they discerne that in themselves they are quiet and comfortable, when they cannot, they are utterly out of hope. Two evills they commit in this, one against themselves, another against the Lord.
while they discern that in themselves they Are quiet and comfortable, when they cannot, they Are utterly out of hope. Two evils they commit in this, one against themselves, Another against the Lord.
First, resting upon that grace they find in themselves, and so trusting in their owne heart, they leane upon a bruised reed that may and will deceive them.
First, resting upon that grace they find in themselves, and so trusting in their own heart, they lean upon a Bruised reed that may and will deceive them.
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Their owne spirit may faile them and be overwhelmed, as we have heard David complained that it was with him, Psal. 143.4, 7. Though that grace that is in them (if ever it were in them in truth) do not utterly faile,
Their own Spirit may fail them and be overwhelmed, as we have herd David complained that it was with him, Psalm 143.4, 7. Though that grace that is in them (if ever it were in them in truth) do not utterly fail,
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and putting that trust in it which we should repose in the Lord alone, we commit idolatry, we go a whoring after our owne hearts, as the Lord speaketh, Num. 15.39.
and putting that trust in it which we should repose in the Lord alone, we commit idolatry, we go a whoring After our own hearts, as the Lord speaks, Num. 15.39.
When thou art so, yet lift up thy heart to God, crave helpe of him in this case, beg of him that he would make thee able to go to Christ and to rest upon him.
When thou art so, yet lift up thy heart to God, crave help of him in this case, beg of him that he would make thee able to go to christ and to rest upon him.
And what was that rocke I pray you? Surely the Lord Iesus (of whom himselfe saith, Matth. 16.18. Vpon this rock will I build my Church, and the gates of hell shall not prevaile against it.
And what was that rock I pray you? Surely the Lord Iesus (of whom himself Says, Matthew 16.18. Upon this rock will I built my Church, and the gates of hell shall not prevail against it.
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And Hezekiah found it to be so, for he saith that after that chattering prayer of his hee found abundance of comfort, Thou hast (saith hee, Esa. 38.17.) in love to my soule delivered it from the pit of corruption,
And Hezekiah found it to be so, for he Says that After that chattering prayer of his he found abundance of Comfort, Thou hast (Says he, Isaiah 38.17.) in love to my soul Delivered it from the pit of corruption,
nor hast power to goe unto Christ, pray thou likewise to God with David that he would lead thee to this rocke, that he would make thee able to stay and rest thy selfe upon Christ;
nor hast power to go unto christ, pray thou likewise to God with David that he would led thee to this rock, that he would make thee able to stay and rest thy self upon christ;
To this I answer, First, That it may well bee so with thee, for so it hath beene with many a good servant of God. Thus David complained, Psalme 77.4. I am so troubled that I cannot speake.
To this I answer, First, That it may well be so with thee, for so it hath been with many a good servant of God. Thus David complained, Psalm 77.4. I am so troubled that I cannot speak.
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yet complaine greatly of this, that they cannot feele that the bloud of Christ is by the Spirit of God sprinkled upon their hearts, they cannot attaine unto this sensible assurance of the favour of God in Christ.
yet complain greatly of this, that they cannot feel that the blood of christ is by the Spirit of God sprinkled upon their hearts, they cannot attain unto this sensible assurance of the favour of God in christ.
and the whole have no need of a Physician, Matth. 9.12. Doctrine of humiliation and terrour were fitter for most of our hearers than Doctrine of comfort.
and the Whole have not need of a physician, Matthew 9.12. Doctrine of humiliation and terror were fitter for most of our hearers than Doctrine of Comfort.
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and even this will prevaile with God as much as any prayer which with the greatest liberty and freedome of spirit thou ever madest unto him in all thy life.
and even this will prevail with God as much as any prayer which with the greatest liberty and freedom of Spirit thou ever Madest unto him in all thy life.
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Hee hath sent me (saith our Saviour, Esa. 61 1, 2. and that which hee that is the great Shepheard of the sheepe said ▪ it becommeth us all that are under him t• say likewise) hee hath sent mee (saith he) to bind up the broken hearted,
He hath sent me (Says our Saviour, Isaiah 61 1, 2. and that which he that is the great Shepherd of the sheep said ▪ it becomes us all that Are under him t• say likewise) he hath sent me (Says he) to bind up the broken hearted,
as the Prophet doth of another matter, Esa. 42 23. Who among you will give eare to this? who will hearken and heare for the ••me to com•? As if hee had said;
as the Prophet does of Another matter, Isaiah 42 23. Who among you will give ear to this? who will harken and hear for the ••me to com•? As if he had said;
The bloud of Christ may be sprinkled upon thee, and applyed u•to thee by the spirit of God though thou perceive it not 2. The bloud of Christ is certainely sprinkled upon thee,
The blood of christ may be sprinkled upon thee, and applied u•to thee by the Spirit of God though thou perceive it not 2. The blood of christ is Certainly sprinkled upon thee,
It falleth out oft with Gods servants, as it did with the two disciples that were travelling toward Emaus, Luke 24.14, 15. Christ drew neere unto them,
It falls out oft with God's Servants, as it did with the two Disciples that were traveling towards Emaus, Lycia 24.14, 15. christ drew near unto them,
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and was with them, and that in a most gracious manner, and yet they perceived it not Their eyes were holden (saith the Evangelist) that they should not know him.
and was with them, and that in a most gracious manner, and yet they perceived it not Their eyes were held (Says the Evangelist) that they should not know him.
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The bearing eare, and the seeing eye, the Lord hath made even both of them, saith Solomon, Pro. 20.12. Where God giveth the one, he denyeth the other sometimes.
The bearing ear, and the seeing eye, the Lord hath made even both of them, Says Solomon, Pro 20.12. Where God gives the one, he denyeth the other sometime.
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And Hagar had her eye-sight well enough when (the water being spent in her bottle and her child ready to perish with thirst) she sate her downe in the wildernesse of Beersheba over against the child,
And Hagar had her eyesight well enough when (the water being spent in her Bottle and her child ready to perish with thirst) she sat her down in the Wilderness of Beersheba over against the child,
yet she could not see it till the Lord (upon her owne, and the childs vehement crying unto him) had opened her eyes, And even so it is in the sanctifying and saving graces of Gods spirit.
yet she could not see it till the Lord (upon her own, and the child's vehement crying unto him) had opened her eyes, And even so it is in the sanctifying and Saving graces of God's Spirit.
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and another to know and perceive sensibly in our selves, that we have them. So speaketh the Apostle, 1 Cor. 2.12. We have received the spirit which is of God, that we might know the things that are freely given us of God.
and Another to know and perceive sensibly in our selves, that we have them. So speaks the Apostle, 1 Cor. 2.12. We have received the Spirit which is of God, that we might know the things that Are freely given us of God.
He maketh the things that are freely given us of God (under which words, doubtlesse all saving graces ▪ which God worketh in us, are comprehended) one thing, one gracious worke of the spirit of God,
He makes the things that Are freely given us of God (under which words, doubtless all Saving graces ▪ which God works in us, Are comprehended) one thing, one gracious work of the Spirit of God,
a man may have true justifying faith in him, and not have the use and operation of it so farre as to worke in him a comfortable assurance of his reconciliation with God.
a man may have true justifying faith in him, and not have the use and operation of it so Far as to work in him a comfortable assurance of his reconciliation with God.
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Iob was certainly in this case when hee cryed thus unto God. Iob 13.24. Wherefore hidest thou thy face, and holdest mee for thine enemy? And 16.9. Mine enemy sharpeneth his eyes upon mee ;
Job was Certainly in this case when he cried thus unto God. Job 13.24. Wherefore hidest thou thy face, and holdest me for thine enemy? And 16.9. Mine enemy sharpeneth his eyes upon me;
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Hee saw not Gods loving countenance at all, hee apprehended him as a mortall enemy. And David was in this case when hee cryed unto God, Psal. 22.1. Why hast thou forsaken mee? And He man was in this case when he prayed thus, Psalm. 88.14.
He saw not God's loving countenance At all, he apprehended him as a Mortal enemy. And David was in this case when he cried unto God, Psalm 22.1. Why hast thou forsaken me? And He man was in this case when he prayed thus, Psalm. 88.14.
Lord, why castest thou off my soule? why hidest thou thy face from mee? Can any man thinke that these men had at these times any sensible assurance in themselves of their owne salvation and of Gods favour,
Lord, why Chastest thou off my soul? why hidest thou thy face from me? Can any man think that these men had At these times any sensible assurance in themselves of their own salvation and of God's favour,
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Iob had true faith in him even at that time as appeareth by his words verse 15. of that very thirtieth chapter, Though he slay me (saith he) yet will I trust in him.
Job had true faith in him even At that time as appears by his words verse 15. of that very thirtieth chapter, Though he slay me (Says he) yet will I trust in him.
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or else he could not have cryed as he did, My God, my God, neither could he have persevered in prayer, day and night, without ceasing as hee did, verse 2. of that 22. Psalme.
or Else he could not have cried as he did, My God, my God, neither could he have persevered in prayer, day and night, without ceasing as he did, verse 2. of that 22. Psalm.
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And the Apostle telleth us, Romanes 8.26. it is thus oft with Gods people in extreame affliction, Wee know not (hee putteth himselfe in the number) what wee should pray for as wee ought.
And the Apostle Telleth us, Romans 8.26. it is thus oft with God's people in extreme affliction, we know not (he putteth himself in the number) what we should pray for as we ought.
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How long wilt thou hide thy face from mee? How long shall I take counsell in my soule, having sorrow in my heart daily? So long as God hid his face from him,
How long wilt thou hide thy face from me? How long shall I take counsel in my soul, having sorrow in my heart daily? So long as God hid his face from him,
See both these points made evident unto thee by the Scriptures. For the first. True faith applieth Christ unto us, and maketh him and all his benefits our owne.
See both these points made evident unto thee by the Scriptures. For the First. True faith Applieth christ unto us, and makes him and all his benefits our own.
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And what is more our owne, then that that is freely given us, and wee have received? So Christ is sayd, Ephe, 3.17. to dwell in our hearts by faith, and to have taken full possession of them;
And what is more our own, then that that is freely given us, and we have received? So christ is said, Ephes, 3.17. to dwell in our hearts by faith, and to have taken full possession of them;
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For so doth our Saviour himselfe with great vehemency protest, Iohn 6 47. Verily, verily, I say unto you, hee that beleeveth on mee, hath everlasting life.
For so does our Saviour himself with great vehemency protest, John 6 47. Verily, verily, I say unto you, he that Believeth on me, hath everlasting life.
So that suppose a man never have in himselfe the sensible assurance of Gods favour all the dayes of his life (though his estate should bee in that respect very uncomfortable) yet beleeving in Christ, hee should bee a most happy man neverthelesse for all that.
So that suppose a man never have in himself the sensible assurance of God's favour all the days of his life (though his estate should be in that respect very uncomfortable) yet believing in christ, he should be a most happy man nevertheless for all that.
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He that beleeveth on the Son of God hath the witnesse in himselfe, he need not go farre to seeke it, hee hath that in himselfe that will witnesse for him,
He that Believeth on the Son of God hath the witness in himself, he need not go Far to seek it, he hath that in himself that will witness for him,
and rest, and rely upon him only for mercy with a mind willing to obey him in all things, this man certainly hath true faith, though hee have no assurance.
and rest, and rely upon him only for mercy with a mind willing to obey him in all things, this man Certainly hath true faith, though he have no assurance.
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Sometimes hee calleth it a beleeving on Christ, as Ioh 3.18. sometimes a trusting in Christ, as Ephe. 1.12. sometimes a resting upon God. 2 Chron. 14.11, a relying upon God, 2 Chron. 16.8. sometimes a cleaving and sticking close to him, Act. 11. •3.
Sometime he calls it a believing on christ, as John 3.18. sometime a trusting in christ, as Ephes 1.12. sometime a resting upon God. 2 Chronicles 14.11, a relying upon God, 2 Chronicles 16.8. sometime a cleaving and sticking close to him, Act. 11. •3.
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Who is there among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkenesse and hath no light? Let him trust in the name of the Lord,
Who is there among you that fears the Lord, that Obeyeth the voice of his servant, that walks in darkness and hath no Light? Let him trust in the name of the Lord,
If thou be of the number of them that feare God, and desirest to obey Christ in all things though thou have in thee no light, no comfort) no assurance,
If thou be of the number of them that Fear God, and Desirest to obey christ in all things though thou have in thee no Light, no Comfort) no assurance,
The one in David, the other in Abraham. What time I am afraid (saith David, Psalme 56.3.4. whensoever I am most disquieted with doubts and feares in my selfe) I will trust in thee.
The one in David, the other in Abraham. What time I am afraid (Says David, Psalm 56.3.4. whensoever I am most disquieted with doubts and fears in my self) I will trust in thee.
He staggered not at the promise of God through unbeleefe (saith the Apostle) being fully perswaded that what hee had promised, hee was able also to performe.
He staggered not At the promise of God through unbelief (Says the Apostle) being Fully persuaded that what he had promised, he was able also to perform.
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The weake faith of the poore man that came to Christ for his child that was possessed, Mar. 9.24. though he staggered much through unbeleefe which made him cry with teares Lord I beleeve, helpe mine unbeliefe ;
The weak faith of the poor man that Come to christ for his child that was possessed, Mar. 9.24. though he staggered much through unbelief which made him cry with tears Lord I believe, help mine unbelief;
He that hath the feeblest and weakest hand may receive an almes and apply a soveraigne plaister to his wound ▪ as well as he that hath the strongest and receive as much good by it too.
He that hath the feeblest and Weakest hand may receive an alms and apply a sovereign plaster to his wound ▪ as well as he that hath the Strongest and receive as much good by it too.
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Thy blessed Saviour that gave that charge concerning such as thou art, Matth. 18.10. Take heed that ye despise not one of these little ones, will not despise or reject thee for the weaknesse of thy faith (which thou mournest for and strivest to amend) but will have tender respect to thee in it.
Thy blessed Saviour that gave that charge Concerning such as thou art, Matthew 18.10. Take heed that you despise not one of these little ones, will not despise or reject thee for the weakness of thy faith (which thou mournest for and Strivest to amend) but will have tender respect to thee in it.
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But (alas) I find my selfe to be •ou•worthy a wreth, so oppressed many times with the sense of my unworthinesse, that I cannot beleeve, I cannot rest upon Christ,
But (alas) I find my self to be •ou•worthy a wreth, so oppressed many times with the sense of my unworthiness, that I cannot believe, I cannot rest upon christ,
As if hee should say, Those prayers that are made with sighs and grones which wee cannot utter, proceed from Gods spirit as well as any other that ever wee made;
As if he should say, Those Prayers that Are made with sighs and groans which we cannot utter, proceed from God's Spirit as well as any other that ever we made;
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and that is double. 1. He knew that (being thus purged) he should be cleane, no filthinesse should remaine upon him, no sin that ever he committed should be imputed to him. 2. He knew that (if he were thus washed) he should be whiter then the snow, he should have so perfect righteousnesse imputed to him,
and that is double. 1. He knew that (being thus purged) he should be clean, no filthiness should remain upon him, no since that ever he committed should be imputed to him. 2. He knew that (if he were thus washed) he should be Whiter then the snow, he should have so perfect righteousness imputed to him,
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And herein we are to observe how confidently David speaketh heere of the blessed estate of them whom God hath washed and sprinkled with the bloud of Christ;
And herein we Are to observe how confidently David speaks Here of the blessed estate of them whom God hath washed and sprinkled with the blood of christ;
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That all such as have their soules washed, and sprinkled with Christs bloud (that is, all that truly beleeve in him) are perfectly cleansed from all their sins,
That all such as have their Souls washed, and sprinkled with Christ blood (that is, all that truly believe in him) Are perfectly cleansed from all their Sins,
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Now the best and plainest way I can think of for confirming this Doctrine unto you will be by answering of a doubt and Question which every one of your hearts will be apt to move against it.
Now the best and Plainest Way I can think of for confirming this Doctrine unto you will be by answering of a doubt and Question which every one of your hearts will be apt to move against it.
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that the Disciples of our Saviour once were at the hearing of a certaine Doctrine that he taught? Which of us will not be ready to say of this Doctrine as they did of that, Who can then be saved? Who then can be said to be a true beleever? Is no soule washed or sprinkled with the bloud of Christ, doth no man truly beleeve in him that is not so white,
that the Disciples of our Saviour once were At the hearing of a certain Doctrine that he taught? Which of us will not be ready to say of this Doctrine as they did of that, Who can then be saved? Who then can be said to be a true believer? Is not soul washed or sprinkled with the blood of christ, does not man truly believe in him that is not so white,
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so perfectly cleansed as he hath no filthinesse at all, no one spot of sin remaining on him? Who then can say hee doth truly beleeve in Christ, that ever hee was washed or sprinkled with his bloud? Or if others can say so surely (wilt thou say) I cannot say so,
so perfectly cleansed as he hath no filthiness At all, no one spot of since remaining on him? Who then can say he does truly believe in christ, that ever he was washed or sprinkled with his blood? Or if Others can say so surely (wilt thou say) I cannot say so,
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and (for your better assurance) I say it to you againe and againe, you are now fully acquitted of all those sinnes, no one of them shall ever be laid to your charge againe.
and (for your better assurance) I say it to you again and again, you Are now Fully acquitted of all those Sins, no one of them shall ever be laid to your charge again.
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yea and more then that (for your sanctification you will be apt to say is but poore and weake) ye are justified also from all these your sinnes in the name of the Lord Iesus.
yea and more then that (for your sanctification you will be apt to say is but poor and weak) you Are justified also from all these your Sins in the name of the Lord Iesus.
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So that you see heere that the Apostle speaketh of a twofold washing that the faithfull have received from all their sinnes. 1. They are washed from their sinnes in the name of the Lord Iesus ;
So that you see Here that the Apostle speaks of a twofold washing that the faithful have received from all their Sins. 1. They Are washed from their Sins in the name of the Lord Iesus;
that is in Christ, and through the merit of his bloud, which hee calleth there justification. 2. They are washed from their sinnes by the spirit of God which he calleth there sanctification.
that is in christ, and through the merit of his blood, which he calls there justification. 2. They Are washed from their Sins by the Spirit of God which he calls there sanctification.
the Lord accounteth no man righteous by imputing Christs righteousnesse unto him, but he maketh him also righteous by a righteousnesse inherent in himselfe.
the Lord accounteth no man righteous by imputing Christ righteousness unto him, but he makes him also righteous by a righteousness inherent in himself.
And the surest way for a man to know himselfe to be one of those that are justified by the bloud of Christ, is to find himselfe to be one of th•se that are sanctified by the spirit of Christ.
And the Surest Way for a man to know himself to be one of those that Are justified by the blood of christ, is to find himself to be one of th•se that Are sanctified by the Spirit of christ.
And therefore also the Apostle calleth all them that receive benefit by Christ the sanctified ones, Heb. 2.11. Both hee that sanctifieth and they that are sanctified are all of one nature. And 10.14. By one offering he hath perfected for ever them that are sanctified.
And Therefore also the Apostle calls all them that receive benefit by christ the sanctified ones, Hebrew 2.11. Both he that Sanctifieth and they that Are sanctified Are all of one nature. And 10.14. By one offering he hath perfected for ever them that Are sanctified.
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Though this (I say) be so, yet betweene these two kinds of washing there be foure notable differences to be observed, which it is profitable for us all to be acquainted with.
Though this (I say) be so, yet between these two Kinds of washing there be foure notable differences to be observed, which it is profitable for us all to be acquainted with.
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I will put my spirit within you (saith the Lord, Ezek. 36.27.) and the kingdome of God is within you, saith our Saviour, Luke 17 21. So are we by the spirit of God made agents in it our selves.
I will put my Spirit within you (Says the Lord, Ezekiel 36.27.) and the Kingdom of God is within you, Says our Saviour, Lycia 17 21. So Are we by the Spirit of God made agents in it our selves.
as it is a worke done without us, and for us by Christ with his father, he by the merit of his bloud wipeth all our sinnes out of his fathers debt-booke,
as it is a work done without us, and for us by christ with his father, he by the merit of his blood wipeth all our Sins out of his Father's debt-book,
Hee washed us from our sinnes (saith the Apostle, Rev. 15.) in his owne bloud. And though we be oft said in Scripture to be justified by faith, which is a grace inherent in us,
He washed us from our Sins (Says the Apostle, Rev. 15.) in his own blood. And though we be oft said in Scripture to be justified by faith, which is a grace inherent in us,
and an act of our understanding and will, yet is not that to be understood so as if our faith had any hand at all in the washing from our sinnes or procuring our pardon of God,
and an act of our understanding and will, yet is not that to be understood so as if our faith had any hand At all in the washing from our Sins or procuring our pardon of God,
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Secondly, The cleansing from sinne which is wrought by the spirit of God in our sanctification, is not wrought in the same measure and degree in all true beleevers.
Secondly, The cleansing from sin which is wrought by the Spirit of God in our sanctification, is not wrought in the same measure and degree in all true believers.
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A man may be a true beleever and truly sanctified too, and yet come farre short of some other of Gods people that he knoweth in the measure and degree of knowledge, faith, patience, mortification and such like graces of Gods holy spirit.
A man may be a true believer and truly sanctified too, and yet come Far short of Some other of God's people that he Knoweth in the measure and degree of knowledge, faith, patience, mortification and such like graces of God's holy Spirit.
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His three friends that came to visit him Eliphaz, Zophar, and Bildad were all good men doubtlesse (and so was Elih• especially) they all feared God and eschewed evill, they were upright hearted men;
His three Friends that Come to visit him Eliphaz, Zophar, and Bildad were all good men doubtless (and so was Elih• especially) they all feared God and Eschewed evil, they were upright hearted men;
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But on the other side, The cleansing from sin that is wrought by the bloud of Christ in our justification is equally vouchsafed unto every true beleever, without any difference at all.
But on the other side, The cleansing from since that is wrought by the blood of christ in our justification is equally vouchsafed unto every true believer, without any difference At all.
every one is as perfectly righteous in the sight of God, as any other is. So saith the Apostle, Rom. 3.22. The righteousnesse of God which is by faith of Iesus Christ (that is, by that faith which is reposed in Iesus Christ) is unto all, and upon all that beleeve; for there is no difference.
every one is as perfectly righteous in the sighed of God, as any other is. So Says the Apostle, Rom. 3.22. The righteousness of God which is by faith of Iesus christ (that is, by that faith which is reposed in Iesus christ) is unto all, and upon all that believe; for there is no difference.
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Mary Magdalen that had beene a notorious harlot, after that once she had truly repented and became a true beleever ▪ had all her sinnes as fully forgiven her and was as righteous every whit in Gods sight as the greatest Saint;
Mary Magdalen that had been a notorious harlot, After that once she had truly repented and became a true believer ▪ had all her Sins as Fully forgiven her and was as righteous every whit in God's sighed as the greatest Saint;
In which respect the Apostle saith of all the faithfull to whom he wrote, 2 Pet. 1.1. that they had obtained the like precious saith with himselfe and the rest of the Apostles.
In which respect the Apostle Says of all the faithful to whom he wrote, 2 Pet. 1.1. that they had obtained the like precious Says with himself and thee rest of the Apostles.
as much worth to them, would do them as much good in respect of the perfect righteousnesse which it did apprehend and apply unto them (in which respect only he calleth their faith precious as appeareth plainly in his next words, Through the righteousnesse of God (saith he) and of our Saviour Iesus Christ ) in this respect (I say) he saith the faith of the poorest and weakest Christian was every whit as precious as his own or any other mans could be.
as much worth to them, would do them as much good in respect of the perfect righteousness which it did apprehend and apply unto them (in which respect only he calls their faith precious as appears plainly in his next words, Through the righteousness of God (Says he) and of our Saviour Iesus christ) in this respect (I say) he Says the faith of the Poorest and Weakest Christian was every whit as precious as his own or any other men could be.
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In which respect our sanctification is compared to the light ( Pro. 4.18.) that shineth more and more unto the perfect day. And Eph. 4.16. to the body of a man which groweth and increaseth in stature and strength till it be come to the full NONLATINALPHABET and perfection of it.
In which respect our sanctification is compared to the Light (Pro 4.18.) that shines more and more unto the perfect day. And Ephesians 4.16. to the body of a man which grows and increases in stature and strength till it be come to the full and perfection of it.
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So the Apostle saith, 2 Cor. 3.18. that we are changed into the image of God from glory to glory (that is, from one degree of holinesse to another) even as by the spirit of the Lord.
So the Apostle Says, 2 Cor. 3.18. that we Are changed into the image of God from glory to glory (that is, from one degree of holiness to Another) even as by the Spirit of the Lord.
But on the other side, The cleansing that is wrought by the bloud of Christ in our justification, is all done at once, it never groweth and increaseth at all,
But on the other side, The cleansing that is wrought by the blood of christ in our justification, is all done At once, it never grows and increases At all,
The righteousnesse of God (that whereby wee stand just and righteous in the sight of God, saith the Apostle, Romanes 1.17.) is revealed (and made knowne to our hearts) from faith to faith ;
The righteousness of God (that whereby we stand just and righteous in the sighed of God, Says the Apostle, Romans 1.17.) is revealed (and made known to our hearts) from faith to faith;
that is, all thy sinnes, as Paul himselfe expoundeth it, Col. 2.12, 13. Which is also a chiefe cause why it is but once administred to us, in all our life time.
that is, all thy Sins, as Paul himself expoundeth it, Col. 2.12, 13. Which is also a chief cause why it is but once administered to us, in all our life time.
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When was that that God did thus throughly wash his people from all their bloud, from all their filthinesse? That he telleth her, ver. 8. When I entred into covenant with thee, and thou becamest mine.
When was that that God did thus thoroughly wash his people from all their blood, from all their filthiness? That he Telleth her, ver. 8. When I entered into Covenant with thee, and thou becamest mine.
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The holyest man that ever lived in this world (Christ onely excepted) was not so fully and perfectly sanctified but he had some foule spots and blemishes remaining in him, Who can say (saith Salomon, Proverbes 20.9.) I have made my heart cleane, I am pure from my sinne? Iohn Baptist himselfe who was sanctified in his mothers wombe Cryed unto Christ, Mat. 3.14.
The Holiest man that ever lived in this world (christ only excepted) was not so Fully and perfectly sanctified but he had Some foul spots and blemishes remaining in him, Who can say (Says Solomon, Proverbs 20.9.) I have made my heart clean, I am pure from my sin? John Baptist himself who was sanctified in his mother's womb Cried unto christ, Mathew 3.14.
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I have need to bee baptized of thee, As if he had said, I have need to be better washed and cleansed from my sinnes by thy spirit, then yet I am. Paul he complaineth, Rom. 7.24. O wretched man that I am:
I have need to be baptised of thee, As if he had said, I have need to be better washed and cleansed from my Sins by thy Spirit, then yet I am. Paul he Complaineth, Rom. 7.24. Oh wretched man that I am:
who shall deliver mee from the body of this death? It is the peculiar priviledge of the Saints in heaven, Hebrewes 12.23. they are just men made perfect. They and they onely are so.
who shall deliver me from the body of this death? It is the peculiar privilege of the Saints in heaven, Hebrews 12.23. they Are just men made perfect. They and they only Are so.
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And in this respect it is that David saith heere that if the Lord would once purge and wash him with that bloud of Christ, hee knew then hee should bee cleane, perfectly and throughly cleane,
And in this respect it is that David Says Here that if the Lord would once purge and wash him with that blood of christ, he knew then he should be clean, perfectly and thoroughly clean,
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See the proofe of this, and how large a pardon every true believer hath, how fully he is acquitted and discharged of all his sinnes, see it (I say) in five points.
See the proof of this, and how large a pardon every true believer hath, how Fully he is acquitted and discharged of all his Sins, see it (I say) in five points.
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as our Saviour affirmeth, Mat. 12.32. but that is such a sinne as none that doth truly believe in Christ, or doth desire unfainedly to believe in him, did ever commit.
as our Saviour Affirmeth, Mathew 12.32. but that is such a sin as none that does truly believe in christ, or does desire unfeignedly to believe in him, did ever commit.
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as hee will never remember nor thinke of their sinnes any more, Thou hast cast all my sinnes behind thy backe, saith Hezekiah, Esa 38.17. that thou maist never see nor looke on them againe.
as he will never Remember nor think of their Sins any more, Thou hast cast all my Sins behind thy back, Says Hezekiah, Isaiah 38.17. that thou Mayest never see nor look on them again.
So of all the elect Apostles we shall not find that he shewed so much respect unto any as he did unto Peter, who had sinned more shamefully than they all had done.
So of all the elect Apostles we shall not find that he showed so much respect unto any as he did unto Peter, who had sinned more shamefully than they all had done.
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He was seene of Cephas (saith the Apostle 1 Cor. 15.5.) then of the twelve. He shewed himselfe after his resvrrection first unto Peter, before all the rest.
He was seen of Cephas (Says the Apostle 1 Cor. 15.5.) then of the twelve. He showed himself After his resurrection First unto Peter, before all the rest.
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yet is his love so deare unto all them whom he hath once pardoned and is reconciled unto, that he seeth not any of their sinnes which he hath pardoned,
yet is his love so deer unto all them whom he hath once pardoned and is reconciled unto, that he sees not any of their Sins which he hath pardoned,
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so as to loath them for it. And so is that speech to be understood, Numb. 23.21. He hath not beheld iniquity in Iacob, neither hath he seene perversenesse in Israel.
so as to loath them for it. And so is that speech to be understood, Numb. 23.21. He hath not beheld iniquity in Iacob, neither hath he seen perverseness in Israel.
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Can a woman (saith the Lord, Esa. 49.15.) forget her sucking child, that she should not have compassion on the sonne of her wombe? Yea they m•y forget,
Can a woman (Says the Lord, Isaiah 49.15.) forget her sucking child, that she should not have compassion on the son of her womb? Yea they m•y forget,
as the Apo•tle teac•eth, Rom. 4.6 — 8. David thus describeth (saith he) the blessednesse of the man to whom the Lord imputeth righteousnesse without works, saying, Blessed are they whose iniquities ••e forgiven, &c. Secondly, They have also grounded their peace of conscience, their spirituall joy, their glorying and boasting in their owne estate, not so much upon their sanctification,
as the Apo•tle teac•eth, Rom. 4.6 — 8. David thus Describeth (Says he) the blessedness of the man to whom the Lord imputeth righteousness without works, saying, Blessed Are they whose iniquities ••e forgiven, etc. Secondly, They have also grounded their peace of conscience, their spiritual joy, their glorying and boasting in their own estate, not so much upon their sanctification,
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or any goodnesse they found wrought in themselves (which they knew was weake and unperfect, subject to many changes and alterations) as upon their justification by the righteousnesse of Christ imputed to them, which they knew was most perfect and unreversible.
or any Goodness they found wrought in themselves (which they knew was weak and unperfect, Subject to many changes and alterations) as upon their justification by the righteousness of christ imputed to them, which they knew was most perfect and unreversible.
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as you know Paul did when he was in chaines, Acts 26. •9 Thirdly and lastly, They have so borne themselves upon the assurance and comfort of their justification and pardon,
as you know Paul did when he was in chains, Acts 26. •9 Thirdly and lastly, They have so born themselves upon the assurance and Comfort of their justification and pardon,
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nor esteeme of them as sinners that are sinners indeed? Surely, because he fully imputed all their sinnes with all the foule circumstances of them unto Christ their Surety.
nor esteem of them as Sinners that Are Sinners indeed? Surely, Because he Fully imputed all their Sins with all the foul Circumstances of them unto christ their Surety.
and more than sufficient perfectly to cleanse the fowlest soule. It is therefore compared by the Prophet Zach. 13.1. not to a cisterne or poole that may be drawne dry, but to a fountain, opened to all Gods people for sinne and for uncleannesse.
and more than sufficient perfectly to cleanse the Foulest soul. It is Therefore compared by the Prophet Zach 13.1. not to a cistern or pool that may be drawn dry, but to a fountain, opened to all God's people for sin and for uncleanness.
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With him is plenteous redemption, saith the Prophet, Psal. 130.7. The ransome that hee paid was enough and enough againe to satisfie Gods justice for all our sinnes.
With him is plenteous redemption, Says the Prophet, Psalm 130.7. The ransom that he paid was enough and enough again to satisfy God's Justice for all our Sins.
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Thirdly and lastly, But how is it possible (will you say) that the soule of any so fowle a sinner as David here was, a filthy adulterer, a murderer should ever become in Gods sight not onely cleane,
Thirdly and lastly, But how is it possible (will you say) that the soul of any so fowl a sinner as David Here was, a filthy adulterer, a murderer should ever become in God's sighed not only clean,
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but whiter than the snow, beautifull and glorious in the eyes of God? Surely because to whomsoever the Lord doth give for Christs sake the pardon of his sinnes, which is the first part of our justification, to him he doth also impute the righteousnesse of Christ, which is the second part of our justification before God.
but Whiter than the snow, beautiful and glorious in the eyes of God? Surely Because to whomsoever the Lord does give for Christ sake the pardon of his Sins, which is the First part of our justification, to him he does also impute the righteousness of christ, which is the second part of our justification before God.
Thus David describeth (saith the Apostle, Rom. 4.6, 7.) the blessednesse of the man, to whom the Lord imputeth righteousnesse without works, saying, Blessed are they whose iniquities are forgiven, and whose sinnes are covered.
Thus David Describeth (Says the Apostle, Rom. 4.6, 7.) the blessedness of the man, to whom the Lord imputeth righteousness without works, saying, Blessed Are they whose iniquities Are forgiven, and whose Sins Are covered.
And what was that change of raiment? Surely the perfect and more than sufficiently meritorious obedience and righteousnesse of the Lord Iesus which God doth impute unto us.
And what was that change of raiment? Surely the perfect and more than sufficiently meritorious Obedience and righteousness of the Lord Iesus which God does impute unto us.
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To her (that is, to the Spouse and Church of Christ saith the Apostle, Rev. 19.8.) was graunted that she should be arrayed in fine linnen, cleane and white;
To her (that is, to the Spouse and Church of christ Says the Apostle, Rev. 19.8.) was granted that she should be arrayed in fine linen, clean and white;
This perfect righteousnesse of Christ which the Lord imputeth to us, and where with (as with a garment) he cloatheth us, is the onely righteousnesse that any of Gods Saints have to stand before God with,
This perfect righteousness of christ which the Lord imputeth to us, and where with (as with a garment) he clotheth us, is the only righteousness that any of God's Saints have to stand before God with,
And thus doth the Prodigall, Luke 15.20, 21. even after that his father had forgiven him and fully expressed also so much unto him by running to meet him,
And thus does the Prodigal, Lycia 15.20, 21. even After that his father had forgiven him and Fully expressed also so much unto him by running to meet him,
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The use of the first sort, that is to say, the use of confutation, though it be not so plausible and delightsome to you in hearing as the other, (And even unto that I confesse we must have respect in our preaching, that both the matter we teach,
The use of the First sort, that is to say, the use of confutation, though it be not so plausible and delightsome to you in hearing as the other, (And even unto that I confess we must have respect in our preaching, that both the matter we teach,
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and our manner of handling it, be such as you may heare with delight and affection, The preacher sought and studied (saith Salomon Eccles. 12.10.) to fi•d out acceptable words ;
and our manner of handling it, be such as you may hear with delight and affection, The preacher sought and studied (Says Solomon Eccles. 12.10.) to fi•d out acceptable words;
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words of delight, as your margin readeth in that Place) yet of the handling of them, I may say to you as the Apostle doth to the Philippians ( Phil. 3.1.) of his teaching them the same things that he had taught them before.
words of delight, as your margin readeth in that Place) yet of the handling of them, I may say to you as the Apostle does to the Philippians (Philip 3.1.) of his teaching them the same things that he had taught them before.
but it may be said of you as the Apostle speaketh of the Hebrewes, Hebrewes 5.12. Whereas for the time (and meanes you have enjoyed) ye ought to be teachers, ye have need that one teach you again, which be the first principles of the oracles of God.
but it may be said of you as the Apostle speaks of the Hebrews, Hebrews 5.12. Whereas for the time (and means you have enjoyed) you ought to be Teachers, you have need that one teach you again, which be the First principles of the oracles of God.
O the need that most of you have (notwithstanding all the time you have spent in hearing and in the profession of the true Religion of Christ) to be soundly and substantially catechised in the grounds of Religion.
Oh the need that most of you have (notwithstanding all the time you have spent in hearing and in the profession of the true Religion of christ) to be soundly and substantially catechised in the grounds of Religion.
Thirdly and lastly, The controversie I am to handle, is no idle and intricate speculation of the Schooles, none of those foolish and unlearned questions that the Apostle forbids Timothy, 1 Tim. 1.4. and 2 Tim. 2.23. to meddle with;
Thirdly and lastly, The controversy I am to handle, is no idle and intricate speculation of the Schools, none of those foolish and unlearned questions that the Apostle forbids Timothy, 1 Tim. 1.4. and 2 Tim. 2.23. to meddle with;
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To begin therefore with the use of Confutation (which I will handle with asmuch plainnesse and brevity as I can) the Doctrine which I taught you the last day, doth evidently convince the Papists of three fowle and dangerous errours.
To begin Therefore with the use of Confutation (which I will handle with as plainness and brevity as I can) the Doctrine which I taught you the last day, does evidently convince the Papists of three fowl and dangerous errors.
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The first is against the first part of our justification, which consisteth in making of us cleane in the remission of our sinnes by the merit of Christs bloud;
The First is against the First part of our justification, which Consisteth in making of us clean in the remission of our Sins by the merit of Christ blood;
the other two against the second part of our justification which consisteth in the making of us whiter than the snow, in the imputing of Christs perfect righteousnesse unto us.
the other two against the second part of our justification which Consisteth in the making of us Whiter than the snow, in the imputing of Christ perfect righteousness unto us.
First, They deny that Christ by his bloud hath made any believer so cleane, hath purchased for him so full and absolute a pardon of his sinnes, as we hold he did.
First, They deny that christ by his blood hath made any believer so clean, hath purchased for him so full and absolute a pardon of his Sins, as we hold he did.
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He hath indeed answered for, and so obtained for us the remission and pardon of the fault (say they) and of the eternall punishment that is due to us for any sinne that ever we committed,
He hath indeed answered for, and so obtained for us the remission and pardon of the fault (say they) and of the Eternal punishment that is due to us for any sin that ever we committed,
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For convincing of this errour, I will 1 give you evident testimonies and grounds of Scripture against it. 2 I will answer some of the chiefe reasons that are alledged for the defence of it.
For convincing of this error, I will 1 give you evident testimonies and grounds of Scripture against it. 2 I will answer Some of the chief Reasons that Are alleged for the defence of it.
Foure arguments the Lord in his Word hath given us against this errour, which though they will not stop the mouth of an obstinate Papist, (for there be some men that will never be convinced,
Foure Arguments the Lord in his Word hath given us against this error, which though they will not stop the Mouth of an obstinate Papist, (for there be Some men that will never be convinced,
but as Iannes and Iambres withstood Moses, so they will still resist the truth being reprobate concerning the faith, as the Apostle speaketh, 2 Tim. 3.8. that is, such as can never bee brought to beleeve the truth) yet are these arguments such as may make the wilfull folly of any Papist in maintaining this errour manifest unto all men, and fully satisfie the conscience of any Christian in the falshood of it.
but as Jannes and Jambres withstood Moses, so they will still resist the truth being Reprobate Concerning the faith, as the Apostle speaks, 2 Tim. 3.8. that is, such as can never be brought to believe the truth) yet Are these Arguments such as may make the wilful folly of any Papist in maintaining this error manifest unto all men, and Fully satisfy the conscience of any Christian in the falsehood of it.
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First, The Apostle expresly teacheth Rom. 8.1. that there is no condemnation (no kind of condemnation eternall nor temporall) to them that are in Christ Iesus, that is, to the true beleever;
First, The Apostle expressly Teaches Rom. 8.1. that there is no condemnation (no kind of condemnation Eternal nor temporal) to them that Are in christ Iesus, that is, to the true believer;
or as the vulgar Latin (which the Papist most absurdly holdeth to bee more authenticall then the sacred originall is) readeth it, Nihil damnationis, not one jot of condemnation.
or as the Vulgar Latin (which the Papist most absurdly holds to be more authentical then the sacred original is) readeth it, Nihil damnationis, not one jot of condemnation.
For what is condemnation but the adjudging of a man to punishment? And so is the word used every where in the Scripture. Mat. 20.18. They shall condemne him to death. Mar. 14.64. They all condemned him to be guilty of death.
For what is condemnation but the adjudging of a man to punishment? And so is the word used every where in the Scripture. Mathew 20.18. They shall condemn him to death. Mar. 14.64. They all condemned him to be guilty of death.
and have their sinne forgiven, then no manner of punishment belongeth to them, or is to be endured by them, neither eternall nor temporall neither. Secondly.
and have their sin forgiven, then no manner of punishment belongeth to them, or is to be endured by them, neither Eternal nor temporal neither. Secondly.
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Surely (saith the Prophet, Esay 53.4 he hath borne our griefes, and carried our sorrowes Now the temporall punishments that are due to us for sinne, are part of the curse of the law,
Surely (Says the Prophet, Isaiah 53.4 he hath born our griefs, and carried our sorrows Now the temporal punishments that Are due to us for sin, Are part of the curse of the law,
And why did hee beare these temp•rall curses and punishments? Certainely to deliver us from them, that n•ne of these things might become curses and punishments unto us.
And why did he bear these temp•rall curses and punishments? Certainly to deliver us from them, that n•ne of these things might become curses and punishments unto us.
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And therefore it is evident, that Christ hath redeemed us, not only from the eternall, but even from all the temporall judgements also that were due to us for sin. Thirdly.
And Therefore it is evident, that christ hath redeemed us, not only from the Eternal, but even from all the temporal Judgments also that were due to us for since. Thirdly.
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For in the Scripture phrase, to remember mens sinnes, signifieth nothing else but to punish them He will now remember their iniquity (saith the Prophet Iere. 1•. 10) and visit their sinne. And againe ▪ Now will hee remember their iniquity (saith the Prophet Hosea 8.13.) and visit their sins, they shall returne into Egypt.
For in the Scripture phrase, to Remember men's Sins, signifies nothing Else but to Punish them He will now Remember their iniquity (Says the Prophet Jeremiah 1•. 10) and visit their sin. And again ▪ Now will he Remember their iniquity (Says the Prophet Hosea 8.13.) and visit their Sins, they shall return into Egypt.
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Two maine objections there be which every mans heart is apt to make against this truth, touching the ful•es of that pardon which Christ hath purchased by his bloud for every one that truly beleeve in him. First.
Two main objections there be which every men heart is apt to make against this truth, touching the ful•es of that pardon which christ hath purchased by his blood for every one that truly believe in him. First.
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If this be so (may you say) how falleth it out that God inflicteth so many punishments in this life upon the faithfull? What are all the miseries that the best of Gods servants are subject unto,
If this be so (may you say) how falls it out that God inflicteth so many punishments in this life upon the faithful? What Are all the misery's that the best of God's Servants Are Subject unto,
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Of many of Gods people that dyed in the wildernesse, David expressly saith, Psalme 99.8. Thou wast a God that forgavest them, though thou didst take vengeance of their inventions.
Of many of God's people that died in the Wilderness, David expressly Says, Psalm 99.8. Thou wast a God that forgavest them, though thou didst take vengeance of their Inventions.
Though Moses and Aaron did (doubtlesse) obtaine of God the pardon of that unbeliefe they shewed at the waters of Meribah, yet they dyed for it in the wildernesse,
Though Moses and Aaron did (doubtless) obtain of God the pardon of that unbelief they showed At the waters of Meribah, yet they died for it in the Wilderness,
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because they are all fruits of sin, sin first brought them into the world; and therefore also be oft in the Scripture called punishments, Levit. 26.41, 43. Amos 3.2. yet are they not punishments to all men.
Because they Are all fruits of since, since First brought them into the world; and Therefore also be oft in the Scripture called punishments, Levit. 26.41, 43. Amos 3.2. yet Are they not punishments to all men.
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The disciples seeing the man that was borne blind, Iohn 9.2.3. thought it to bee a punishment of some sinne that either himselfe or his parents had beene guilty of;
The Disciples seeing the man that was born blind, John 9.2.3. Thought it to be a punishment of Some sin that either himself or his Parents had been guilty of;
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but the Lord sharpely reprooveth them for this rash censure, Iob 42.7. Yea, hee telleth Satan, Iob 2.3. that hee had mooved him to destroy him without cause.
but the Lord sharply Reproveth them for this rash censure, Job 42.7. Yea, he Telleth Satan, Job 2.3. that he had moved him to destroy him without cause.
Therefore also he f•ll to a diligent search and examination of his owne heart and wayes (as the best of Gods servants should do in the like case) that he might find out the speciall sin that moved God thus to afflict him.
Therefore also he f•ll to a diligent search and examination of his own heart and ways (as the best of God's Servants should do in the like case) that he might find out the special since that moved God thus to afflict him.
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Yea, he craveth Gods helpe in this. Shew me (saith hee Iob 10.2.) wherefore thou contendest with me. And 13.23. How many are min• iniquities and sins? Make me to know my transgression and my sin.
Yea, he craves God's help in this. Show me (Says he Job 10.2.) Wherefore thou Contendest with me. And 13.23. How many Are min• iniquities and Sins? Make me to know my Transgression and my since.
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Why then doth the Lord say, that Satan moved him to afflict Iob without cause? Surely his meaning is, that there was nothing in him that was the cause whereby God was mooved thus to afflict him;
Why then does the Lord say, that Satan moved him to afflict Job without cause? Surely his meaning is, that there was nothing in him that was the cause whereby God was moved thus to afflict him;
there were other causes of it, even that by this tryall of his, hee might make him a patterne and example of faith and patience to his Church for ever.
there were other Causes of it, even that by this trial of his, he might make him a pattern and Exampl of faith and patience to his Church for ever.
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Shall wee thinke his meaning was this, Thus and thus will God correct and punish you for your sins? Or were any sinnes that ever they committed, the cause whereby God was moved to bring them to these afflictions? No verily,
Shall we think his meaning was this, Thus and thus will God correct and Punish you for your Sins? Or were any Sins that ever they committed, the cause whereby God was moved to bring them to these afflictions? No verily,
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that these things should befall them, not for their sins, but for his names sake. And in speaking so to Peter, hee signified to him, by what d•ath hee should glorifie God, as the Evangelist saith, Iohn 21.19.
that these things should befall them, not for their Sins, but for his names sake. And in speaking so to Peter, he signified to him, by what d•ath he should Glorify God, as the Evangelist Says, John 21.19.
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And shall there be evill in a city (saith the Prophet, Amos, 3.6.) and the Lord hath not done it? But 1. all the afflictions of the faithfull are unto them blessings, and not curses.
And shall there be evil in a City (Says the Prophet, Amos, 3.6.) and the Lord hath not done it? But 1. all the afflictions of the faithful Are unto them blessings, and not curses.
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Blessed are yee when men shall revile you, and persecute you, rejoyce and be exceeding glad, saith our Saviour Mat. 5.11, 12. 2. They are fruits of his speciall love to them, and not o• his wrath.
Blessed Are ye when men shall revile you, and persecute you, rejoice and be exceeding glad, Says our Saviour Mathew 5.11, 12. 2. They Are fruits of his special love to them, and not o• his wrath.
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We know (saith the Apostle, Rom. 8.28. speaking there specially and purposely, of the afflictions of the faithfull) that all things worke together for good, to them that love God.
We know (Says the Apostle, Rom. 8.28. speaking there specially and purposely, of the afflictions of the faithful) that all things work together for good, to them that love God.
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But howsoever mortall parents faile oft in this, they correct their children sometimes in a rage without respect to their good, our heavenly father never doth.
But howsoever Mortal Parents fail oft in this, they correct their children sometime in a rage without respect to their good, our heavenly father never does.
Yea if hee could procure their good, their repentance, their holinesse, their keeping of them in awe and so from perishing any other way so well, he would never scourge nor afflict them at all.
Yea if he could procure their good, their Repentance, their holiness, their keeping of them in awe and so from perishing any other Way so well, he would never scourge nor afflict them At all.
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And thus have I answered this first objection, that notwithstanding all the afflictions the faithfull endure in this life yet the pardon that Christ hath purchased for them by his bloud is most full and absolute, they are perfectly discharged by it not onely from all their sins,
And thus have I answered this First objection, that notwithstanding all the afflictions the faithful endure in this life yet the pardon that christ hath purchased for them by his blood is most full and absolute, they Are perfectly discharged by it not only from all their Sins,
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so soone as ever the bloud of Christ is applied to us by the spirit of God, we be made perfectly cleane from all our sins as we have beene taught, what need we and why are we commanded to pray daily unto God for the forgivenesse of o•r sinnes as our Saviour teacheth us to do, Mat. 6.12? Have wee so full and absolute a pardon and yet must we sue and seeke for it all the daies of our life?
so soon as ever the blood of christ is applied to us by the Spirit of God, we be made perfectly clean from all our Sins as we have been taught, what need we and why Are we commanded to pray daily unto God for the forgiveness of o•r Sins as our Saviour Teaches us to do, Mathew 6.12? Have we so full and absolute a pardon and yet must we sue and seek for it all the days of our life?
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and hee did (doubtlesse) beleeve it to bee so, for it had beene strange infidelity for him not to beleeve that which the Prophet of the Lord in the Lords name did so expressely and directly pronounce unto him, 2 Sam. 12.13. The Lord hath put away thy sin, thou shalt not die ;
and he did (doubtless) believe it to be so, for it had been strange infidelity for him not to believe that which the Prophet of the Lord in the lords name did so expressly and directly pronounce unto him, 2 Sam. 12.13. The Lord hath put away thy since, thou shalt not die;
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and yet because this faith of his concerning his pardon was but very weak, he prayeth oft in this Psalme for pardon most earnestly, ver. 2, 9, 14. So that in this first respect our daily prayer for forgivenesse is no other in effect then that which the Apostles make, Luk. 17.5. Lord increase our faith, our assurance of pardon.
and yet Because this faith of his Concerning his pardon was but very weak, he Prayeth oft in this Psalm for pardon most earnestly, ver. 2, 9, 14. So that in this First respect our daily prayer for forgiveness is no other in Effect then that which the Apostles make, Luk. 17.5. Lord increase our faith, our assurance of pardon.
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And in respect of them (yea even of the least of them) we have need to renew our suit unto God for pardon every day. As David doth, Psal. 19.12. Clense thou me from secret faults.
And in respect of them (yea even of the least of them) we have need to renew our suit unto God for pardon every day. As David does, Psalm 19.12. Cleanse thou me from secret Faults.
What needs that (will you say) seeing the bloud of Christ once applyed by faith cleanseth us from all our sinnes, as the Apostle speaketh, 1 Ioh. 1.7. past, and present, and future too;
What needs that (will you say) seeing the blood of christ once applied by faith Cleanseth us from all our Sins, as the Apostle speaks, 1 John 1.7. past, and present, and future too;
Christ commanded that repentance and remission of sinnes should be preached in his name, Luke 24.47. no actuall remission of sinnes without repentance. And Act. 10.43. To him give all the Prophets witnesse that through his name whosoever beleeveth in him, shall receive remission of sinnes.
christ commanded that Repentance and remission of Sins should be preached in his name, Lycia 24.47. no actual remission of Sins without Repentance. And Act. 10.43. To him give all the prophets witness that through his name whosoever Believeth in him, shall receive remission of Sins.
So that in this respect, in respect of the new sinnes that wee fall into every day it is necessary that wee should in praying for pardon of them renew our repentance and faith every day.
So that in this respect, in respect of the new Sins that we fallen into every day it is necessary that we should in praying for pardon of them renew our Repentance and faith every day.
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2. Consider how much God is delighted in the labour of our love, Heb. 6.10. God is not unrighteous that he should forget your worke, and labour of love ;
2. Consider how much God is delighted in the labour of our love, Hebrew 6.10. God is not unrighteous that he should forget your work, and labour of love;
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As Abrahams obedience was in offering up his sonne; of which the Lord saith, Gen. 22.12. Now I know that thou fearest God, seeing thou hast not withheld thy sonne, thine onely sonne from me.
As Abrahams Obedience was in offering up his son; of which the Lord Says, Gen. 22.12. Now I know that thou Fearest God, seeing thou hast not withheld thy son, thine only son from me.
therefore thou hast truth of grace in thee; For so saith the Apostle, 1 Iohn 3.14. Wee know that we have p•••ed from •••th to life, because wee love the brethren.
Therefore thou hast truth of grace in thee; For so Says the Apostle, 1 John 3.14. we know that we have p•••ed from •••th to life, Because we love the brothers.
And which of Gods servants find not this to bee true in their owne experience? This I say we should take notice of, that he get not advantage of us by our yeelding unto him;
And which of God's Servants find not this to be true in their own experience? This I say we should take notice of, that he get not advantage of us by our yielding unto him;
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yet seeing every Christian even the meanest, and weakest hath the gift and spirit of prayer, I may say to every one of you in this case as the Apostle doth in another to Timothy, 1 Tim. 4.14. Neglect not the gift that is in thee ; and 2 Tim. 1.6. Stirre up the gift of God, that is in thee.
yet seeing every Christian even the Meanest, and Weakest hath the gift and Spirit of prayer, I may say to every one of you in this case as the Apostle does in Another to Timothy, 1 Tim. 4.14. Neglect not the gift that is in thee; and 2 Tim. 1.6. Stir up the gift of God, that is in thee.
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If we should never pray but when we feele our selves apt to it, alas how seldome should many of us pray? Therefore when thou feelest thy selfe most indisposed to prayer, yeeld not to this cursed humour,
If we should never pray but when we feel our selves apt to it, alas how seldom should many of us pray? Therefore when thou Feel thy self most indisposed to prayer, yield not to this cursed humour,
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but strive, and endeavour to pray even then when thou thinkest thou canst not pray. The Church complaineth, Esa. 64.7. that no man stirred up himselfe to take hold of God ;
but strive, and endeavour to pray even then when thou Thinkest thou Canst not pray. The Church Complaineth, Isaiah 64.7. that no man stirred up himself to take hold of God;
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When D•vid• spirit was overwhelmed, when he was so troubled, that he could not speake, as he complaineth, Psal. 77.3, 4. yet even then he prayed and prayed most effectually as he saith, verse 1. I cryed unto God with my voice,
When D•vid• Spirit was overwhelmed, when he was so troubled, that he could not speak, as he Complaineth, Psalm 77.3, 4. yet even then he prayed and prayed most effectually as he Says, verse 1. I cried unto God with my voice,
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He 〈 … 〉 could not doe it distinctly, and orderly, but he could cry to God, 〈 … 〉 make a noise, as he saith, Psal. 38.8. I have rowed, 〈 … 〉 o• my heart, and 55.2. I mourne in my complaint, and make a noise ;
He 〈 … 〉 could not do it distinctly, and orderly, but he could cry to God, 〈 … 〉 make a noise, as he Says, Psalm 38.8. I have rowed, 〈 … 〉 o• my heart, and 55.2. I mourn in my complaint, and make a noise;
When Hezechiah was so oppressed with sorrow that he could not speake he could but chatter like a 〈 … 〉 mourne like 〈 ◊ 〉 as he complained, Esa. 38 14. yet eve• then, the spirit of prayer was in 〈 ◊ 〉 and 〈 ◊ 〉 effectually in him, that chattering,
When Hezekiah was so oppressed with sorrow that he could not speak he could but chatter like a 〈 … 〉 mourn like 〈 ◊ 〉 as he complained, Isaiah 38 14. yet eve• then, the Spirit of prayer was in 〈 ◊ 〉 and 〈 ◊ 〉 effectually in him, that chattering,
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〈 … 〉 apostle tells us, Rom. 3.26, 27. that the spirit it selfe maketh 〈 … 〉 in according to the will of God, when wee are in that case that we know not what to pray,
〈 … 〉 apostle tells us, Rom. 3.26, 27. that the Spirit it self makes 〈 … 〉 in according to the will of God, when we Are in that case that we know not what to pray,
If the one side of thy body, or thy tongue were taken with a dead palsy so as thou couldst not goe or speake to thy friend, thou wouldst think thy case to be very heavie,
If the one side of thy body, or thy tongue were taken with a dead palsy so as thou Couldst not go or speak to thy friend, thou Wouldst think thy case to be very heavy,
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Doe you never understand what your little ones, doe 〈 ◊ 〉, and what they would have? Doe you never relieve nor succour them till they can speake to you? O the Lord doth as much, and 〈 ◊ 〉 more 〈 ◊ 〉 you this way,
Do you never understand what your little ones, do 〈 ◊ 〉, and what they would have? Do you never relieve nor succour them till they can speak to you? O the Lord does as much, and 〈 ◊ 〉 more 〈 ◊ 〉 you this Way,
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〈 … 〉 faithfull themselves have had more comfort, and confidence in their 〈 … 〉 in their prayers they could 〈 ◊ 〉 unto God) then in any words 〈 … 〉 use in prayer, Psalme 39.12. Hold not thy peace 〈 … 〉.
〈 … 〉 faithful themselves have had more Comfort, and confidence in their 〈 … 〉 in their Prayers they could 〈 ◊ 〉 unto God) then in any words 〈 … 〉 use in prayer, Psalm 39.12. Hold not thy peace 〈 … 〉.
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God 〈 ◊ 〉 way, for God maketh precious account of their 〈 ◊ 〉 of his children, 〈 ◊ 〉 one of them shall fall to the ground, Psal. 56.8. 〈 … 〉 are they not in thy 〈 ◊ 〉? And this is the first part of mine answer to this 〈 ◊ 〉 objection.
God 〈 ◊ 〉 Way, for God makes precious account of their 〈 ◊ 〉 of his children, 〈 ◊ 〉 one of them shall fallen to the ground, Psalm 56.8. 〈 … 〉 Are they not in thy 〈 ◊ 〉? And this is the First part of mine answer to this 〈 ◊ 〉 objection.
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But this is a farre heavier case, and more to be bewailed, when such a deadnesse hath taken thy soule, that thou canst not goe, nor speake unto thy God.
But this is a Far Heavier case, and more to be bewailed, when such a deadness hath taken thy soul, that thou Canst not go, nor speak unto thy God.
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Complaine to God, and crave helpe of him against it as David doth, Psal. 119.25. My soule cleaveth to the dust, quicken thou me according to thy Word :
Complain to God, and crave help of him against it as David does, Psalm 119.25. My soul cleaveth to the dust, quicken thou me according to thy Word:
Certainely it is a spirit of errour that hath taught the world otherwise. 1. Our blessed Saviour prescribed to his Disciples a forme of prayer, not onely to be to them,
Certainly it is a Spirit of error that hath taught the world otherwise. 1. Our blessed Saviour prescribed to his Disciples a Form of prayer, not only to be to them,
and his whole Church a rule, and sampler according to which all our prayers should be framed as appeares when he saith Mat. 6.9. after this manner pray ye;
and his Whole Church a Rule, and sampler according to which all our Prayers should be framed as appears when he Says Mathew 6.9. After this manner pray you;
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as appeareth, Luk. 11.2 When ye pray say our father, &c. By which answer of our Saviour to his Disciples it may also appeare that Iohn taught his Disciples to pray by giving them formes of prayer to say;
as appears, Luk. 11.2 When you pray say our father, etc. By which answer of our Saviour to his Disciples it may also appear that John taught his Disciples to pray by giving them forms of prayer to say;
Thus Paul discribeth Gods people, 1 Cor. 1.2. All that in 〈 ◊ 〉 place, call upon the name of Iesus Christ our Lord. And 2 Timothy 2.12. For 〈 ◊ 〉 righteousnesse — with them that call on the Lord with a pure heart. 〈 ◊ 〉 4.6. Because yee are sonnes, God hath sent forth the spirit of his sonne into your hearts, crying Abba father.
Thus Paul Describeth God's people, 1 Cor. 1.2. All that in 〈 ◊ 〉 place, call upon the name of Iesus christ our Lord. And 2 Timothy 2.12. For 〈 ◊ 〉 righteousness — with them that call on the Lord with a pure heart. 〈 ◊ 〉 4.6. Because ye Are Sons, God hath sent forth the Spirit of his son into your hearts, crying Abba father.
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And surely this argument is not to be contemned by any sober Christian, as appeareth by the Apostles speech, 1 Cor. 11.16. If any man seeme to be contentious, we have no such custome, neither the Churches of God.
And surely this argument is not to be contemned by any Sobrium Christian, as appears by the Apostles speech, 1 Cor. 11.16. If any man seem to be contentious, we have no such custom, neither the Churches of God.
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So doth he againe presse the example, and practice of all the Churches of the Saints, 1 Cor. 14.33. 3. This is no stinting nor hinderance to the spirit of prayer in any of Gods people no more then the singing of praise to the Lord in the words of David is now,
So does he again press the Exampl, and practice of all the Churches of the Saints, 1 Cor. 14.33. 3. This is no stinting nor hindrance to the Spirit of prayer in any of God's people no more then the singing of praise to the Lord in the words of David is now,
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Lecture CXXX. On Psalme 51.7. October 13. 1629. IT followeth now that wee proceed unto the two other dangerous errours that the Papists hold which doe concerne the second part of our justification before God.
Lecture CXXX. On Psalm 51.7. October 13. 1629. IT follows now that we proceed unto the two other dangerous errors that the Papists hold which do concern the second part of our justification before God.
But if he bee further asked how hee may attaine to this, and what that righteousnesse is, that maketh a man so perfectly white and righteous before God. 1. Hee denieth that it is the righteousnesse of Christ that is imputed unto us, whereby we are made so white and pure. 2. He affirmeth that it is an inherent righteousnesse which is wrought in us by the spirit of Christ, whereby wee are made so perfectly righteous in the sight of God.
But if he be further asked how he may attain to this, and what that righteousness is, that makes a man so perfectly white and righteous before God. 1. He Denieth that it is the righteousness of christ that is imputed unto us, whereby we Are made so white and pure. 2. He Affirmeth that it is an inherent righteousness which is wrought in us by the Spirit of christ, whereby we Are made so perfectly righteous in the sighed of God.
For the convincing of these two dangerous errours, these two contrary truths are to be confirmed to you out of Gods Word against their cavills. 1. That we are not justified before God by any inherent righteousnesse that is wrought in us by the spirit of God. 2. That we are justified before God by the righteousnesse of Christ imputed to us and by that alone.
For the convincing of these two dangerous errors, these two contrary truths Are to be confirmed to you out of God's Word against their cavils. 1. That we Are not justified before God by any inherent righteousness that is wrought in us by the Spirit of God. 2. That we Are justified before God by the righteousness of christ imputed to us and by that alone.
No man can say, he is justified before God, no man truly beleeveth in Christ, that remaineth still the same man that he was when he first obtained mercy.
No man can say, he is justified before God, no man truly Believeth in christ, that remains still the same man that he was when he First obtained mercy.
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Christ gave himselfe for his Church (saith the Apostle, Ephesians 5.25 — 27.) that hee might sanctifie and clense it with the washing of water, by the Word, that hee might present it to himselfe a glorious Church not having spot or wrinkle or any such thing;
christ gave himself for his Church (Says the Apostle, Ephesians 5.25 — 27.) that he might sanctify and cleanse it with the washing of water, by the Word, that he might present it to himself a glorious Church not having spot or wrinkle or any such thing;
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Therefore the Apostle prayeth for the Thessalonians, 1 Thess 3.12, 13. that the Lord would make them to increase in love to the end that they might bee unblameable in holinesse before him, at the comming of the Lord Iesus Christ with all his Saints.
Therefore the Apostle Prayeth for the Thessalonians, 1 Thess 3.12, 13. that the Lord would make them to increase in love to the end that they might be unblameable in holiness before him, At the coming of the Lord Iesus christ with all his Saints.
In which respect also the Apostle saith, Ephes. 1.3. that those spirituall blessings and graces whereby God blesseth his Church are in heavenly places :
In which respect also the Apostle Says, Ephesians 1.3. that those spiritual blessings and graces whereby God Blesses his Church Are in heavenly places:
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Thirdly, It cannot be denied but that this inherent holinesse which God by his spirit worketh in the faithfull in this life (though it be but unperfect heere) yet is called a mans righteousnesse in the holy Scriptures.
Thirdly, It cannot be denied but that this inherent holiness which God by his Spirit works in the faithful in this life (though it be but unperfect Here) yet is called a men righteousness in the holy Scriptures.
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You see then wee doe not deny (as the Papists falsly slander us) all inherent righteousnesse, no nor all justification by inherent righteousnesse neither.
You see then we do not deny (as the Papists falsely slander us) all inherent righteousness, no nor all justification by inherent righteousness neither.
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But this is that we beleeve and teach according to the Scriptures, That this inherent righteousnesse is not that righteousnesse whereby any poore sinner in this life can be justified before Gods tribunall and judgement seat,
But this is that we believe and teach according to the Scriptures, That this inherent righteousness is not that righteousness whereby any poor sinner in this life can be justified before God's tribunal and judgement seat,
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Of this justification, as it is opposed unto condemnation (as the Apostle useth the word, Rom. 8.33, 34 It is God that justifieth, who shall condemne? and as our Saviour useth it, Matth. 12.37. By thy words thou shalt be justified, and by thy words thou shalt be condemned ) is the Question betweene us and them.
Of this justification, as it is opposed unto condemnation (as the Apostle uses the word, Rom. 8.33, 34 It is God that Justifieth, who shall condemn? and as our Saviour uses it, Matthew 12.37. By thy words thou shalt be justified, and by thy words thou shalt be condemned) is the Question between us and them.
And what is our inherent righteousnesse but a conformity to the law of God, to that which the law requireth of us? By the deeds of the law (saith the Apostle, Romanes 3.20.) there shall no fl•sh bee justified in his sight.
And what is our inherent righteousness but a conformity to the law of God, to that which the law requires of us? By the Deeds of the law (Says the Apostle, Romans 3.20.) there shall no fl•sh be justified in his sighed.
but by the works of the law he meaneth the workes of the ceremoniall law, which many false teachers in those daies did maintaine to be necessary unto justification.
but by the works of the law he means the works of the ceremonial law, which many false Teachers in those days did maintain to be necessary unto justification.
And those be the works he speaketh of, Rom. 4.10. Abraham was justified before he was circumcised (which was a worke enjoined him by the ceremoniall law) therefore it was not his circumcision nor his obedience to that law, that justified him.
And those be the works he speaks of, Rom. 4.10. Abraham was justified before he was circumcised (which was a work enjoined him by the ceremonial law) Therefore it was not his circumcision nor his Obedience to that law, that justified him.
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For 1 his words are generall and without any limitation, Rom. 4.6. David describeth the blessednesse of the man, unto whom God imputeth righteousnesse without workes ; without any workes.
For 1 his words Are general and without any limitation, Rom. 4.6. David Describeth the blessedness of the man, unto whom God imputeth righteousness without works; without any works.
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And what good workes are they, the want whereof maketh one an ungodly man? Are they the works of the ceremoniall law onely, are they not rather the workes of the morall law. And in Gal. 2.16. his words are generall, Knowing a man is not justified by the workes of the law.
And what good works Are they, the want whereof makes one an ungodly man? are they the works of the ceremonial law only, Are they not rather the works of the moral law. And in Gal. 2.16. his words Are general, Knowing a man is not justified by the works of the law.
and whereby the Gentiles as well as the Iewes, might have some hope to be justified. For he saith, Gal. 2.16. By the workes of the law shall no flesh be justified.
and whereby the Gentiles as well as the Iewes, might have Some hope to be justified. For he Says, Gal. 2.16. By the works of the law shall no Flesh be justified.
As if he had said, Neither Iew nor Gentile. We have before proved (saith he, Rom. 3.9. that is to say, In his former dispute against justification by workes) both Iewes and Gentiles that they are all under sinne.
As if he had said, Neither Iew nor Gentile. We have before proved (Says he, Rom. 3.9. that is to say, In his former dispute against justification by works) both Iewes and Gentiles that they Are all under sin.
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Neither the deeds of the law, that the Iewes were bound unto, nor the deeds of the law that the Gentiles were bound unto, can justifie a man before God.
Neither the Deeds of the law, that the Iewes were bound unto, nor the Deeds of the law that the Gentiles were bound unto, can justify a man before God.
To this I answer, 1. That the Apostles words are generall as I shewed before, and we must use no limitation where he useth none. 2. The Apostle Rom. 4.2.
To this I answer, 1. That the Apostles words Are general as I showed before, and we must use no limitation where he uses none. 2. The Apostle Rom. 4.2.
for he was an idolater before as we read, Iosh. 24.2 And the Apostle would never have said he might seeme to have had matter of glorying in those works he did while he was an idolater,
for he was an idolater before as we read, Joshua 24.2 And the Apostle would never have said he might seem to have had matter of glorying in those works he did while he was an idolater,
but matter of shame and confusion rather. 3. The Apostle speaking unto men that feared God, Act. 13.16. telleth them, ver. 39. that they could not be justified by the law of Moses ;
but matter of shame and confusion rather. 3. The Apostle speaking unto men that feared God, Act. 13.16. Telleth them, ver. 39. that they could not be justified by the law of Moses;
that is, by those workes which were commanded in the law of Moses. 4 Lastly, David when he was the servant of God & a true beleever professeth that he could not stand before Gods judgement in the confidence of his own righteousnes, it could not justifie him in Gods sight; and therfore cryeth, Ps. 143.2. Enter not into judgement with thy servant ô Lord, for in thy sight shall no man living be justified.
that is, by those works which were commanded in the law of Moses. 4 Lastly, David when he was the servant of God & a true believer Professes that he could not stand before God's judgement in the confidence of his own righteousness, it could not justify him in God's sighed; and Therefore Cries, Ps. 143.2. Enter not into judgement with thy servant o Lord, for in thy sighed shall no man living be justified.
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The blessed Apostle himselfe professeth, Phil. 3.12. that he was not perfect. Iohn Baptist though he were sanctified in his mothers womb, yet avoucheth, Mat. 3.14. that he had need to be baptized of Christ, he was not washed and cleansed sufficiently, his sanctification was imperfect.
The blessed Apostle himself Professes, Philip 3.12. that he was not perfect. John Baptist though he were sanctified in his mother's womb, yet avoucheth, Mathew 3.14. that he had need to be baptised of christ, he was not washed and cleansed sufficiently, his sanctification was imperfect.
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In many things we offend all, saith the Apostle, Iam. 3.2. If we say (saith the Apostle, 1 Ioh. 1.8. we have no sin we deceive our selves and the truth is not in us.
In many things we offend all, Says the Apostle, Iam. 3.2. If we say (Says the Apostle, 1 John 1.8. we have no since we deceive our selves and the truth is not in us.
To this I answer, First, 〈 ◊ 〉 no sinne is so veniall, but it justly deserveth et•r•all •eath, The soule that ••nneth it shall die, saith the Prophet, Ezek. 18.4 And the wages of sin is death, saith the Apostle, Rom. 6.23.
To this I answer, First, 〈 ◊ 〉 no sin is so venial, but it justly deserveth et•r•all •eath, The soul that ••nneth it shall die, Says the Prophet, Ezekiel 18.4 And the wages of since is death, Says the Apostle, Rom. 6.23.
Secondly, The holiest men that have ever lived, and such as the Holy Ghost hath given testimony unto that they were just and perfect men, have beene (notwithstanding that) guilty of such sinnes as the Papists themselves confesse to be mortall.
Secondly, The Holiest men that have ever lived, and such as the Holy Ghost hath given testimony unto that they were just and perfect men, have been (notwithstanding that) guilty of such Sins as the Papists themselves confess to be Mortal.
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Zachary though he were a just man before God, as the Holy Ghost saith of him, Luke 1.6. yet was he guilty of grosse infidelity in not believing the Word that God spake to him by the Ministry of an Angell, Luk. 1.20.
Zachary though he were a just man before God, as the Holy Ghost Says of him, Lycia 1.6. yet was he guilty of gross infidelity in not believing the Word that God spoke to him by the Ministry of an Angel, Luk. 1.20.
Thus was Iob perswaded of his owne righteousnesse, though hee were a man of whom the Lord himselfe giveth testimony, Iob 1.8. that there was none like him upon the earth, an upright and a perfect man.
Thus was Job persuaded of his own righteousness, though he were a man of whom the Lord himself gives testimony, Job 1.8. that there was none like him upon the earth, an upright and a perfect man.
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As if he had said, Though I should discerne no defect in mine owne righteousnesse (as for the maine bent of my heart and course of my life I do not) yet dare not I plead it before God,
As if he had said, Though I should discern no defect in mine own righteousness (as for the main bent of my heart and course of my life I do not) yet Dare not I plead it before God,
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but his heart must needs give his tongue the lie, when he saith he believeth to be justified before God by that righteousnesse and goodnesse that is inherent, and dwelling in himselfe.
but his heart must needs give his tongue the lie, when he Says he Believeth to be justified before God by that righteousness and Goodness that is inherent, and Dwelling in himself.
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If a man could be justified by that righteousnesse that is inherent in himselfe, then might he have in himselfe just cause of boasting and glorying before God;
If a man could be justified by that righteousness that is inherent in himself, then might he have in himself just cause of boasting and glorying before God;
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Where is boasting then (saith he, Rom. 3.27.) it is excluded. By what law? (or doctrine) Of works? Nay, but by the law (or doctrine) of faith. And againe, Rom. 4.2. If Abraham were justifified by works, he hath whereof to glory, but not before God.
Where is boasting then (Says he, Rom. 3.27.) it is excluded. By what law? (or Doctrine) Of works? Nay, but by the law (or Doctrine) of faith. And again, Rom. 4.2. If Abraham were justifified by works, he hath whereof to glory, but not before God.
So 1 Cor. 1.30, 31. he giveth this for the reason why Christ is all in all to us in the matter of our salvation, wisdome, righteousnesse, sanctification and redemption, that according as it is written, he that glorieth let him glory in the Lord.
So 1 Cor. 1.30, 31. he gives this for the reason why christ is all in all to us in the matter of our salvation, Wisdom, righteousness, sanctification and redemption, that according as it is written, he that Glorieth let him glory in the Lord.
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For these workes are not his owne, but the works of Christ and his grace in him, according to that speech of the Church, Esa. 26.12. Lord thou hast wrought all our workes in us.
For these works Are not his own, but the works of christ and his grace in him, according to that speech of the Church, Isaiah 26.12. Lord thou hast wrought all our works in us.
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Wee doe not therefore (say they) by our doctrine ascribe unto man any matter of glorying at all, we give the whole glory of mans justification unto Christ a•ore.
we do not Therefore (say they) by our Doctrine ascribe unto man any matter of glorying At all, we give the Whole glory of men justification unto christ a•ore.
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To this I have two things to answer. First, the Apostle saith, Rom. 3.27. that boasting is not excluded by any doctrine but by the Doctrine of justification by faith onely;
To this I have two things to answer. First, the Apostle Says, Rom. 3.27. that boasting is not excluded by any Doctrine but by the Doctrine of justification by faith only;
And Ephes. 2.8, 9. he telleth us plainly, that if we could be saved by such works as we that are his workmanship created in Christ Iesus unto good works (that is, regenerate persons) do perform, we might have matter of boasting in our selves.
And Ephesians 2.8, 9. he Telleth us plainly, that if we could be saved by such works as we that Are his workmanship created in christ Iesus unto good works (that is, regenerate Persons) do perform, we might have matter of boasting in our selves.
Secondly, Though the good actions that are wrought by the faithfull after grace received be wrought in them by the speciall assistance of the grace of Christ,
Secondly, Though the good actions that Are wrought by the faithful After grace received be wrought in them by the special assistance of the grace of christ,
yet are they not Christs actions but their owne. When they believe, or repent, or pray, it cannot be said that Christ believeth, repenteth, or prayeth in them.
yet Are they not Christ actions but their own. When they believe, or Repent, or pray, it cannot be said that christ Believeth, Repenteth, or Prayeth in them.
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Let your light so shine before men (saith he Matth. 5.16.) that they may see your good works. And Rev. 2.9. I know thy works. And from hence also it commeth (even from the imperfection and corruption that is in us who are the immediate agents in them) that they are both imperfect and defiled also:
Let your Light so shine before men (Says he Matthew 5.16.) that they may see your good works. And Rev. 2.9. I know thy works. And from hence also it comes (even from the imperfection and corruption that is in us who Are the immediate agents in them) that they Are both imperfect and defiled also:
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For proofes I will give you six that are plaine and pregnant. 1. The Apostle saith Rom. 4.6. that to the blessed, that is, to the justified man, the Lord imputeth righteousnesse without workes.
For proofs I will give you six that Are plain and pregnant. 1. The Apostle Says Rom. 4.6. that to the blessed, that is, to the justified man, the Lord imputeth righteousness without works.
it must needs therefore be Christs righteousnesse. 2. He saith expresly, Rom. 5.19 that by the obedience of one (that is, of Christ) many (that is, the whole number of Gods elect) are made righteous, not efficiently and meritoriously onely,
it must needs Therefore be Christ righteousness. 2. He Says expressly, Rom. 5.19 that by the Obedience of one (that is, of christ) many (that is, the Whole number of God's elect) Are made righteous, not efficiently and meritoriously only,
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but formally, as by Adams disobedience we were made sinners, not efficiently and meritoriously onely, but formally, his first sinne was made our sinne. 3. The Apostle 1 Cor. 1.30. saith that Christ is made to us of God, wisdome, righteousnesse, sanctification, and redemption ;
but formally, as by Adams disobedience we were made Sinners, not efficiently and meritoriously only, but formally, his First sin was made our sin. 3. The Apostle 1 Cor. 1.30. Says that christ is made to us of God, Wisdom, righteousness, sanctification, and redemption;
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where 1 he expresly distinguisheth righteousnesse from sanctification, imputed righteousnesse from inherent righteousnesse; and 2 saith that Christs righteousnesse is made ours of God. 4. 2 Cor. 5.21. He saith we are made the righteousnesse of God in him ;
where 1 he expressly Distinguisheth righteousness from sanctification, imputed righteousness from inherent righteousness; and 2 Says that Christ righteousness is made ours of God. 4. 2 Cor. 5.21. He Says we Are made the righteousness of God in him;
that is, righteous by such a righteousnesse as God requireth. 2. That he saith not onely in the concrete we are made righteous, but in the abstract righteousnesse ;
that is, righteous by such a righteousness as God requires. 2. That he Says not only in the concrete we Are made righteous, but in the abstract righteousness;
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that is, perfectly and fully righteous. 3. That we are made so in him, not in our selves inherently. 5. The Prophet Ieremiah ( Ier. 23.6.) saith, this is the name whereby Christ should be called (by all Gods people) the Lord our righteousnesse. As if he had said, All Gods people should professe they have no other righteousnesse to stand before God with,
that is, perfectly and Fully righteous. 3. That we Are made so in him, not in our selves inherently. 5. The Prophet Jeremiah (Jeremiah 23.6.) Says, this is the name whereby christ should be called (by all God's people) the Lord our righteousness. As if he had said, All God's people should profess they have no other righteousness to stand before God with,
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but onely Christ his righteousnesse, and his alone. They should say as David doth Psal. 71.16. I will make mention of (speake of, glory in, trust unto) thy righteousnesse, even of thine onely.
but only christ his righteousness, and his alone. They should say as David does Psalm 71.16. I will make mention of (speak of, glory in, trust unto) thy righteousness, even of thine only.
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6. Lastly, This is the confession of all the Saints in that Hallelujah whereby they do solemnize the marriage of the lambe, Revel. 19.8. To his spouse was granted that she should be arrayed in fine linnen, cleane and white.
6. Lastly, This is the Confessi of all the Saints in that Hallelujah whereby they do solemnize the marriage of the lamb, Revel. 19.8. To his spouse was granted that she should be arrayed in fine linen, clean and white.
Where observe, 1. That that made Christs Spouse and Church most beautifull, whiter than the snow in his eye, was not so much her owne beauty, any righteousnesse of her owne or inherent in her selfe,
Where observe, 1. That that made Christ Spouse and Church most beautiful, Whiter than the snow in his eye, was not so much her own beauty, any righteousness of her own or inherent in her self,
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as the robe, the fine linnen, that was granted to her, put upon her, none of her owne. 2. That this robe, this fine linnen is said to be the righteousnesse of Saints.
as the robe, the fine linen, that was granted to her, put upon her, none of her own. 2. That this robe, this fine linen is said to be the righteousness of Saints.
Not in our first justification onely (as the Papists fondly distinguish) but in our second justification also (if there were any such) even when we are Saints we have no other righteousnesse to make us beautifull in God's eyes,
Not in our First justification only (as the Papists fondly distinguish) but in our second justification also (if there were any such) even when we Are Saints we have no other righteousness to make us beautiful in God's eyes,
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and none of our owne. 3. Observe the confirmation and ratification that is given to these words, Verse 9. The Angell said unto Iohn, These are the true sayings of God.
and none of our own. 3. Observe the confirmation and ratification that is given to these words, Verse 9. The Angel said unto John, These Are the true sayings of God.
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And what is this robe, this fine linnen that is the righteousnesse of all the Saints? Surely Christ and his perfect righteousnesse which is given and imputed unto us of God.
And what is this robe, this fine linen that is the righteousness of all the Saints? Surely christ and his perfect righteousness which is given and imputed unto us of God.
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In which respect they that are baptized into Christ, and truly believe in him, are said Gal. 3.27. to have put on Christ. And Paul desireth that he may be found in Christ, Phil. 3.9. cloathed with this robe, not having his owne righteousnesse which is of the law (which consisteth in obedience to the Law of God) but that which is through the faith of Christ.
In which respect they that Are baptised into christ, and truly believe in him, Are said Gal. 3.27. to have put on christ. And Paul Desires that he may be found in christ, Philip 3.9. clothed with this robe, not having his own righteousness which is of the law (which Consisteth in Obedience to the Law of God) but that which is through the faith of christ.
Because that righteousnesse onely is able to justifie us before God, which is perfect and absolute, that hath no defect nor blemish in it, such as may ablde the tryall before his judgement-seat, such as may fitly satisfie his justice,
Because that righteousness only is able to justify us before God, which is perfect and absolute, that hath no defect nor blemish in it, such as may ablde the trial before his judgement-seat, such as may fitly satisfy his Justice,
Therefore it is called the righteousnesse of God, Rom. 10.3. such a righteousnesse as he requireth, as will stand before him, and satisfie his justice.
Therefore it is called the righteousness of God, Rom. 10.3. such a righteousness as he requires, as will stand before him, and satisfy his Justice.
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And therefore the Apostle calleth the righteousnesse which is by the faith of Iesus Christ, Romanes 3.22. the righteousnesse of God, that is the righteousnesse of God, and none but that.
And Therefore the Apostle calls the righteousness which is by the faith of Iesus christ, Romans 3.22. the righteousness of God, that is the righteousness of God, and none but that.
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Hee is our peace, as the Apostle calleth him, Ephesians 2.14. and none but hee. No righteousnesse can make our peace with God, or bring peace to our owne hearts, but only his.
He is our peace, as the Apostle calls him, Ephesians 2.14. and none but he. No righteousness can make our peace with God, or bring peace to our own hearts, but only his.
How can it stand with the infinite knowledge and wisedome of God, to account and esteeme them to be righteous, that are inherently and indeed impious and wicked men? Them that are like those painted sepulchers that our Saviour speaketh of, Mat. 23.27. covered outwardly with the white robe of Christs righteousnesse, but void of all inherent righteousnesse in themselves. To this I answer.
How can it stand with the infinite knowledge and Wisdom of God, to account and esteem them to be righteous, that Are inherently and indeed impious and wicked men? Them that Are like those painted sepulchers that our Saviour speaks of, Mathew 23.27. covered outwardly with the white robe of Christ righteousness, but void of all inherent righteousness in themselves. To this I answer.
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But the Lord sanctifieth all such, and maketh them inherently righteous by his holy spirit, whom hee doth justifie and esteeme righteous by the imputation of Christs righteousnesse unto them, as you have heard. Thirdly and lastly. It is objected.
But the Lord Sanctifieth all such, and makes them inherently righteous by his holy Spirit, whom he does justify and esteem righteous by the imputation of Christ righteousness unto them, as you have herd. Thirdly and lastly. It is objected.
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that hee will by no meanes cleare the guilty to pronounce and account them to be perfectly righteous, who doe indeed still remaine full of corruption? I answer.
that he will by no means clear the guilty to pronounce and account them to be perfectly righteous, who do indeed still remain full of corruption? I answer.
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and with reference to his owne workes, is in a most lamentable and damnable estate. Because the Apostle directly affirmeth, Gal. 3.10. As many as are of the workes of the law (and looke to bee justified by their works and inherent righteousnesse) are under the curse. And 5.4. Christ is become of no effect to you, whosoever of you are justified (hope to bee justified) by the workes of the law, yee are fallen from grace ;
and with Referente to his own works, is in a most lamentable and damnable estate. Because the Apostle directly Affirmeth, Gal. 3.10. As many as Are of the works of the law (and look to be justified by their works and inherent righteousness) Are under the curse. And 5.4. christ is become of no Effect to you, whosoever of you Are justified (hope to be justified) by the works of the law, ye Are fallen from grace;
And other foundation of Gods Church can no man lay, saith the Apostle, 1 Cor 3.11. 1. They deny justification by the imputation of Christs righteousnesse;
And other Foundation of God's Church can no man lay, Says the Apostle, 1 Cor 3.11. 1. They deny justification by the imputation of Christ righteousness;
And such he inviteth above all others to come to him, Matth. 11.28. and assureth them they shall receive benefit by him. 2. Thou thirstest after nothing so much as after Gods favour in him;
And such he Inviteth above all Others to come to him, Matthew 11.28. and assureth them they shall receive benefit by him. 2. Thou thirstest After nothing so much as After God's favour in him;
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and the pardon that he hath purchased, should in the ministery of the Gospell be offered in most generall termes to thee as well as to any other, thou art not excepted out of this pardon.
and the pardon that he hath purchased, should in the Ministry of the Gospel be offered in most general terms to thee as well as to any other, thou art not excepted out of this pardon.
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It is not possible for any man to understand, and receive, and meditate seriously of this Doctrine, that hee that is once purged and washed by the blood of Christ, that is, hee that truly beleeveth in him, is not onely perfectly cleane in Gods sight from all filth and spot of sinne,
It is not possible for any man to understand, and receive, and meditate seriously of this Doctrine, that he that is once purged and washed by the blood of christ, that is, he that truly Believeth in him, is not only perfectly clean in God's sighed from all filth and spot of sin,
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And certainely no man doth truly beleeve in Christ, that taketh not comfort in this Doctrine. We find in Luk. 2.25. that our Saviour is called, and was ever so accounted by Gods people, the consolation of Israel ;
And Certainly no man does truly believe in christ, that Takes not Comfort in this Doctrine. We find in Luk. 2.25. that our Saviour is called, and was ever so accounted by God's people, the consolation of Israel;
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And the Angell when hee telleth the shepheards of the birth of Christ, saith Luke 2.10. hee brought them glad tidings of great joy, that should be to all people ;
And the Angel when he Telleth the shepherds of the birth of christ, Says Lycia 2.10. he brought them glad tidings of great joy, that should be to all people;
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3. If thou being thus invited to come, go to Christ and lay hold on him, certainely he will not reject thee, he doth not make shew of more mercy to thee then he intendeth, he meaneth as he saith.
3. If thou being thus invited to come, go to christ and lay hold on him, Certainly he will not reject thee, he does not make show of more mercy to thee then he intends, he means as he Says.
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In the great day of the feast (saith the Evangelist, Iohn 7.37.) Iesus stood and cryed saying, that all might heare him, If any man thirst let him come unto me and drinke.
In the great day of the feast (Says the Evangelist, John 7.37.) Iesus stood and cried saying, that all might hear him, If any man thirst let him come unto me and drink.
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And the Apostle Peter, 1 Pet. 1.8. saith of all the elect strangers to whom he wrote, that beleeving in Christ, they did rejoyce with joy unspeakable and glorious.
And the Apostle Peter, 1 Pet. 1.8. Says of all the elect Strangers to whom he wrote, that believing in christ, they did rejoice with joy unspeakable and glorious.
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The full soule loatheth an houy combe, saith Salomon, Proverbs 27.7. The sweetest and comfortablest Doctrine that is, is but unsavoury to the soule that is full of comfort already;
The full soul Loathes an houy comb, Says Solomon, Proverbs 27.7. The Sweetest and comfortablest Doctrine that is, is but unsavoury to the soul that is full of Comfort already;
but the humbled soule, the soule that hath need of comfort, (and such may the soule of every one of us be we know not how soone) will find more sweetnes and comfort in this Doctrine,
but the humbled soul, the soul that hath need of Comfort, (and such may the soul of every one of us be we know not how soon) will find more sweetness and Comfort in this Doctrine,
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Whosoever drinketh of the water that I shall giv• him (saith our Saviour, Iohn 4.14) shall never thirst (with a tormenting and deadly thirst) but the water that I shall give him, shall bee in him a well (or fountaine) of water springing up into everlasting life.
Whosoever Drinketh of the water that I shall giv• him (Says our Saviour, John 4.14) shall never thirst (with a tormenting and deadly thirst) but the water that I shall give him, shall be in him a well (or fountain) of water springing up into everlasting life.
The cause why it is not possible for any of our ghostly enemies to spoile us of it, is not any inherent strength that is in us, to keepe and hold it fast,
The cause why it is not possible for any of our ghostly enemies to spoil us of it, is not any inherent strength that is in us, to keep and hold it fast,
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The second thing I have to say for the comfort of this poore soule is this, Certainly thou hast true faith in thee though it be weak and though thou perceive it not;
The second thing I have to say for the Comfort of this poor soul is this, Certainly thou hast true faith in thee though it be weak and though thou perceive it not;
Surely these inestimable benefits that wee have heard in the Doctrine, every true beleever receiveth by him. 1. Because hee hath purchased by his precious blood our pardon,
Surely these inestimable benefits that we have herd in the Doctrine, every true believer receives by him. 1. Because he hath purchased by his precious blood our pardon,
and whereas they might have said, Alas, how should wee comfort thy people, that are so much dejected and afflicted in spirit? To this the Lord answers.
and whereas they might have said, Alas, how should we Comfort thy people, that Are so much dejected and afflicted in Spirit? To this the Lord answers.
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Cry unto her that her warrefare is accomplished (all the enemies of her salvation are fully vanquished) her iniquitie is pardoned; for shee hath received at the Lords hand (in Christ her surety) double for all her sinnes.
Cry unto her that her warfare is accomplished (all the enemies of her salvation Are Fully vanquished) her iniquity is pardoned; for she hath received At the lords hand (in christ her surety) double for all her Sins.
as any poore Christian can be (her sorrow was so aboundant, as she was able to wash his feet with her teares) how doth he seeke to comfort her? Woman (saith hee Lu. 7 48, 50.) thy sins are forgiven thee, goe in peace.
as any poor Christian can be (her sorrow was so abundant, as she was able to wash his feet with her tears) how does he seek to Comfort her? Woman (Says he Lu. 7 48, 50.) thy Sins Are forgiven thee, go in peace.
happinesse of that man) whose transgression is forgiven, whose sin is covered, ô the infinite and unspeakable happinesse of that man unto whom the Lord imputeth not iniquity.
happiness of that man) whose Transgression is forgiven, whose since is covered, o the infinite and unspeakable happiness of that man unto whom the Lord imputeth not iniquity.
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nor sicknesse, nor death it selfe could sting and paine us, as they doe, if our sinnes were pardoned. 3. If all the crosses and miseries of the world, should fall upon us, the burden and bitternesse of them could not bee so intolerable unto us,
nor sickness, nor death it self could sting and pain us, as they do, if our Sins were pardoned. 3. If all the Crosses and misery's of the world, should fallen upon us, the burden and bitterness of them could not be so intolerable unto us,
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You see then how sound a ground of true comfort this is, and how just cause every humbled soule hath to rejoyce in Christ, in respect of this first benefit wee receive by him, that through him our sinnes are pardoned, that the bloud of Iesus Christ hath cleansed us from all our sins, As the Apostle speaketh, 1 Ioh. 1.7.
You see then how found a ground of true Comfort this is, and how just cause every humbled soul hath to rejoice in christ, in respect of this First benefit we receive by him, that through him our Sins Are pardoned, that the blood of Iesus christ hath cleansed us from all our Sins, As the Apostle speaks, 1 John 1.7.
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And for the second of those benefits which every true beleever receiveth by Christ, see also how just a cause of comfort it is to every afflicted soule, Esay 61.10.
And for the second of those benefits which every true believer receives by christ, see also how just a cause of Comfort it is to every afflicted soul, Isaiah 61.10.
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The people rejoyced (saith the Holy Ghost, 1 Chronicl. 29.9) for that they had offered (toward the building of Gods house) willingly, because with a perfect heart they had offered willingly to the Lord.
The people rejoiced (Says the Holy Ghost, 1 Chronicle. 29.9) for that they had offered (towards the building of God's house) willingly, Because with a perfect heart they had offered willingly to the Lord.
And our rejoycing is this (saith the Apopostle 2 Cor. 1.12.) even the testimony of our conscience, that in simplicity and godly sincerity, not in fleshly wisdome,
And our rejoicing is this (Says the Apostle 2 Cor. 1.12.) even the testimony of our conscience, that in simplicity and godly sincerity, not in fleshly Wisdom,
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and dealings with men, as he doth in this, that his conscience beareth witnesse with him, that he hath dealt justly with all men, he hath gotten it justly whatsoever he hath.
and dealings with men, as he does in this, that his conscience bears witness with him, that he hath dealt justly with all men, he hath got it justly whatsoever he hath.
which they could not be unlesse they had true faith. 2 Els thou couldst not so unfeignedly and earnestly desire to beleeve and to be partaker of Christ as thou dost.
which they could not be unless they had true faith. 2 Else thou Couldst not so unfeignedly and earnestly desire to believe and to be partaker of christ as thou dost.
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how just cause of comfort and rejoycing hath every true believer in this, that he hath another manner of righteousnesse than this is, the perfect righteousnesse of Christ Iesus is his.
how just cause of Comfort and rejoicing hath every true believer in this, that he hath Another manner of righteousness than this is, the perfect righteousness of christ Iesus is his.
O that by their pride in this, by their over-much care to adorne and decke their bodies this way, they did not make both their bodies and soules loathsome unto God) as comely apparell (I say) if it be used in sobriety,
Oh that by their pride in this, by their overmuch care to adorn and deck their bodies this Way, they did not make both their bodies and Souls loathsome unto God) as comely apparel (I say) if it be used in sobriety,
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so doe those graces of the Spirit, that Iob speaketh of, even our inherent righteousnesse, much more beautifie and adorne us in the eye both of God and man.
so do those graces of the Spirit, that Job speaks of, even our inherent righteousness, much more beautify and adorn us in the eye both of God and man.
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nor of cutting and shearing it, would he have said, if he had lived to see the fashions of these dayes) nor in wearing of gold or jewels saith he, nor in putting on of any apparell.
nor of cutting and shearing it, would he have said, if he had lived to see the fashions of these days) nor in wearing of gold or Jewels Says he, nor in putting on of any apparel.
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Why how then should a Christian woman dresse and decke her selfe, will you say? Surely, with the ornament of a meeke and quiet spirit (saith he) which is in the sight of God of great price.
Why how then should a Christian woman dress and deck her self, will you say? Surely, with the ornament of a meek and quiet Spirit (Says he) which is in the sighed of God of great price.
if that be so much to be joyed in, what a beauty and glory is that which the Lord our God hath put upon us wretched sinners, in cloathing us with the robe of Christs righteousnesse? In that he hath not onely taken from us our owne filthy garments (as he did from Iehoshua, Zachary 3.4.) but cloathed us with change of raiment, with a righteousnesse sufficient,
if that be so much to be joyed in, what a beauty and glory is that which the Lord our God hath put upon us wretched Sinners, in clothing us with the robe of Christ righteousness? In that he hath not only taken from us our own filthy garments (as he did from Joshua, Zachary 3.4.) but clothed us with change of raiment, with a righteousness sufficient,
In graunting to us that wee should bee arrayed in that fine linnen cleane and white, as wee heard the last day out of Revelation 19.8. This robe the Lord hath put upon thee beloved, I speake to the poorest, to the weakest of all Gods servants, that heareth me this day, this perfect righteousnesse of Christ is thine.
In granting to us that we should be arrayed in that fine linen clean and white, as we herd the last day out of Revelation 19.8. This robe the Lord hath put upon thee Beloved, I speak to the Poorest, to the Weakest of all God's Servants, that hears me this day, this perfect righteousness of christ is thine.
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God created him in his owne image, saith Moses, Genesis 1.27. and hee repeateth it againe in the same Verse, In the image of God created he him, saith he.
God created him in his own image, Says Moses, Genesis 1.27. and he repeateth it again in the same Verse, In the image of God created he him, Says he.
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And this is expounded by Salomon, Eccles. 7.29. God made him righteous. And by Paul ; this image of God saith he, Ephes. 4.24. was righteousnesse and true holinesse. And great was our losse (doubtlesse) in being stripped by his fall of this garment.
And this is expounded by Solomon, Eccles. 7.29. God made him righteous. And by Paul; this image of God Says he, Ephesians 4.24. was righteousness and true holiness. And great was our loss (doubtless) in being stripped by his fallen of this garment.
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the robe of righteousnesse which wee have gotten by Christ the second Adam, is farre more glorious than that which wee were deprived of by the fall of the first Adam. Every true believer is in a more blessed estate by Christ, more white and beautifull in Gods eye,
the robe of righteousness which we have got by christ the second Adam, is Far more glorious than that which we were deprived of by the fallen of the First Adam. Every true believer is in a more blessed estate by christ, more white and beautiful in God's eye,
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it is that good part yea the best portion of that good part which Mary had chosen, of which our Saviour saith Luk. 10.42. that it should never be taken away from her.
it is that good part yea the best portion of that good part which Mary had chosen, of which our Saviour Says Luk. 10.42. that it should never be taken away from her.
or spoile us of it? Who shall separate us (saith the Apostle, Rom. 8.35.) from the love of Christ? And he concludeth verse 39. I am perswaded that neither height nor depth,
or spoil us of it? Who shall separate us (Says the Apostle, Rom. 8.35.) from the love of christ? And he Concludeth verse 39. I am persuaded that neither height nor depth,
It is not possible (saith our Saviour, Mat. 24.24.) that false Christs and false Prophets with all their great signes and wonders should be able to deceive the elect of God. 2. Not Satan with all his strength and subtilty;
It is not possible (Says our Saviour, Mathew 24.24.) that false Christ and false prophets with all their great Signs and wonders should be able to deceive the elect of God. 2. Not Satan with all his strength and subtlety;
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he that is built upon this rocke (saith our Saviour, Matth. 16.18. he that hath gotten Christ and his righteousnesse) the gates of hell shall not prevaile against him.
he that is built upon this rock (Says our Saviour, Matthew 16.18. he that hath got christ and his righteousness) the gates of hell shall not prevail against him.
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but the faithfulnesse and power of God whereby he watcheth over us and keepeth us from sinning that sinne which is unto death, whereby we should lose Christ.
but the faithfulness and power of God whereby he watches over us and Keepeth us from sinning that sin which is unto death, whereby we should loose christ.
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The Lord is thy keeper saith David to his own soule, Psal. 121.5. We are kept by the power of God unto salvation, saith the Apostle, 1 Pet. 1.5. My sheepe shall never perish (saith our Saviour, Ioh. 10.28, 29.) neither shall any pluck them out of my hand;
The Lord is thy keeper Says David to his own soul, Psalm 121.5. We Are kept by the power of God unto salvation, Says the Apostle, 1 Pet. 1.5. My sheep shall never perish (Says our Saviour, John 10.28, 29.) neither shall any pluck them out of my hand;
And therefore as the second Adam was a farre more excellent person than the first Adam was, The first was of the earth earthy, (as the Apostle speaketh, 1 Corinth. 15.47.) The second was the Lord from heaven ;
And Therefore as the second Adam was a Far more excellent person than the First Adam was, The First was of the earth earthy, (as the Apostle speaks, 1 Corinth. 15.47.) The second was the Lord from heaven;
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That righteousnesse that we have by faith in Christ, is the righteousnesse of God, saith the Apostle, Roman. 3.22. He made him to be sinne for us, (saith he, 2 Corinth. 5.21.) who knew no sinne, that wee might bee made the righteousnesse of God in him.
That righteousness that we have by faith in christ, is the righteousness of God, Says the Apostle, Roman. 3.22. He made him to be sin for us, (Says he, 2 Corinth. 5.21.) who knew no sin, that we might be made the righteousness of God in him.
as we have just cause to doe. Are the consolations of God small with thee? saith Eliphaz to Iob 15.11. and so should every one of us say to our soules.
as we have just cause to do. are the consolations of God small with thee? Says Eliphaz to Job 15.11. and so should every one of us say to our Souls.
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as is plaine by that comparison the Apostle maketh betweene them, Hebr. 2.2, 3. 8.6.10.28, 29. It is a sinne that carryeth in it a contempt and light esteeme of Christ thy Saviour,
as is plain by that comparison the Apostle makes between them, Hebrew 2.2, 3. 8.6.10.28, 29. It is a sin that Carrieth in it a contempt and Light esteem of christ thy Saviour,
Goe and preach the Gospell (saith Christ, Mat. 16.15. that is, offer this pardon) to every creature. 2. Christ hath in his Word made offer of himselfe and all his merits to such as thou art more then to any other. 1. Thou knowest and feelest the burden of thy sins.
Go and preach the Gospel (Says christ, Mathew 16.15. that is, offer this pardon) to every creature. 2. christ hath in his Word made offer of himself and all his merits to such as thou art more then to any other. 1. Thou Knowest and Feel the burden of thy Sins.
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For certainly it is some dangerous humour and corruption or other that distempereth thy soule, so as thou canst relish no more sweetnesse in Christ than thou dost.
For Certainly it is Some dangerous humour and corruption or other that distempereth thy soul, so as thou Canst relish no more sweetness in christ than thou dost.
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Alas (saith one) how can I be joyfull or comfortable in Christ, that have the hand of God so heavy upon me many wayes as I have, both in outward and inward afflictions,
Alas (Says one) how can I be joyful or comfortable in christ, that have the hand of God so heavy upon me many ways as I have, both in outward and inward afflictions,
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2. Thou canst not justly say that those afflictions that thou complainest so much of, are certaine arguments that God is angry with thee for some sinne that thou art guilty of;
2. Thou Canst not justly say that those afflictions that thou complainest so much of, Are certain Arguments that God is angry with thee for Some sin that thou art guilty of;
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and make thee an example of faith and patience unto others, as it was in Iobs case. 3. Admit God hath respect to thy sinne in keeping thee thus under the rod so long;
and make thee an Exampl of faith and patience unto Others, as it was in Jobs case. 3. Admit God hath respect to thy sin in keeping thee thus under the rod so long;
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yet are not thy afflictions punishments whereby God taketh vengeance on thee for thy sinnes, but fatherly chastisements onely whereby he intendeth to doe thee good.
yet Are not thy afflictions punishments whereby God Takes vengeance on thee for thy Sins, but fatherly chastisements only whereby he intends to do thee good.
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Sonne be of good cheere (saith our Saviour, Matth. 9.2. to the man that had as uncomfortable a disease upon him, as a man can lightly have) thy sinnes are forgiven thee.
Son be of good cheer (Says our Saviour, Matthew 9.2. to the man that had as uncomfortable a disease upon him, as a man can lightly have) thy Sins Are forgiven thee.
How can I take comfort in Christ (saith another) that am privy to my selfe of such odious and enormious sins as I have beene guilty of in times past, yea as I find in my selfe continually, such cursed and blasphemous thoughts,
How can I take Comfort in christ (Says Another) that am privy to my self of such odious and enormous Sins as I have been guilty of in times past, yea as I find in my self continually, such cursed and blasphemous thoughts,
For he saith likewise, Mat. 5.6. that he that hungreth and thirsteth after righteousnesse is a blessed man, which he could never be unlesse he had true faith.
For he Says likewise, Mathew 5.6. that he that hungereth and Thirsteth After righteousness is a blessed man, which he could never be unless he had true faith.
and with him there is plenteous redemption, As if he had said, The redemption that Christ made, the ransome that hee paid was not scant but plenteous, enough and enough againe for all the sinnes of his people how many or how heinous soever they were.
and with him there is plenteous redemption, As if he had said, The redemption that christ made, the ransom that he paid was not scant but plenteous, enough and enough again for all the Sins of his people how many or how heinous soever they were.
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but the merit of Christ and Gods mercy in him is farre greater. Secondly, The benefit of this ransome that Christ hath paid doth certainely belong to thee,
but the merit of christ and God's mercy in him is Far greater. Secondly, The benefit of this ransom that christ hath paid does Certainly belong to thee,
For our Saviour expressely saith, that such shall find rest and comfort by him, Come unto me (saith he, Mat. 11.28.) all ye that labour, and are heavie laden and I will give you rest.
For our Saviour expressly Says, that such shall find rest and Comfort by him, Come unto me (Says he, Mathew 11.28.) all the that labour, and Are heavy laden and I will give you rest.
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Thirdly and lastly, The consideration of the heinousnesse of thy sins which thou art thus troubled with and consequently which Christ hath purchased thy pardon for should be so farre from making thee unable to rejoyce in Christ,
Thirdly and lastly, The consideration of the heinousness of thy Sins which thou art thus troubled with and consequently which christ hath purchased thy pardon for should be so Far from making thee unable to rejoice in christ,
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They to whom many and foule sins (such as that poore womans were of whom Christ speaketh, Luk. 7.47) are forgiven, will love (Christ and consequently rejoyce in him) much, but to whom little is forgiven, the same will love but litle.
They to whom many and foul Sins (such as that poor woman's were of whom christ speaks, Luk. 7.47) Are forgiven, will love (christ and consequently rejoice in him) much, but to whom little is forgiven, the same will love but little.
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Paul that counted himselfe chiefe of all sinners as he saith, 1 Tim. 1.15. found more joy and comfort in Christ, then we shall read of any other to have done:
Paul that counted himself chief of all Sinners as he Says, 1 Tim. 1.15. found more joy and Comfort in christ, then we shall read of any other to have done:
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Nay in that very place where he calleth to remembrance how horrible a sinner he had beene and what mercy hee had found with God through Christ, he bursteth forth into this doxology, 1 Tim. 1.17. Now unto the King eternall, immortall, invisible, the only wise God, be honour and glory for ever and ever, Amen.
Nay in that very place where he calls to remembrance how horrible a sinner he had been and what mercy he had found with God through christ, he bursteth forth into this doxology, 1 Tim. 1.17. Now unto the King Eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever, Amen.
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nor take comfort in him He that truly beleeveth in Christ hath just cause indeed to rejoyce in him (saith he) As Elizabeth said of Mary, Luk. 1.45. Blessed is she that beleeveth ;
nor take Comfort in him He that truly Believeth in christ hath just cause indeed to rejoice in him (Says he) As Elizabeth said of Marry, Luk. 1.45. Blessed is she that Believeth;
Lecture CXXXII. On Psalme 51.7. Novemb. 10. 1629. IT followeth we proceed unto the second of those uses that tend to the working upon our hearts and directing us how we should be affected with this Doctrine;
Lecture CXXXII. On Psalm 51.7. November 10. 1629. IT follows we proceed unto the second of those uses that tend to the working upon our hearts and directing us how we should be affected with this Doctrine;
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And this use of exhortation though it have great afinity with that which you have formerly heard, in the use that was made of that Doctrine I taught you out of the first part of this verse, touching the necessity of having the bloud of Christ sprinkled and applyed to our owne hearts;
And this use of exhortation though it have great afinity with that which you have formerly herd, in the use that was made of that Doctrine I taught you out of the First part of this verse, touching the necessity of having the blood of christ sprinkled and applied to our own hearts;
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but I will endeavour (through Gods gracious assistance) so to handle it, as that that which you shall now heare may serve for a necessary addition and supplement unto that which you have heard formerly;
but I will endeavour (through God's gracious assistance) so to handle it, as that that which you shall now hear may serve for a necessary addition and supplement unto that which you have herd formerly;
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if they have obtained through him such a robe of righteousnesse as will not onely cover them from top to toe so as no jot of their filthy nakednesse shall ever appeare againe to make them loathsome unto God;
if they have obtained through him such a robe of righteousness as will not only cover them from top to toe so as no jot of their filthy nakedness shall ever appear again to make them loathsome unto God;
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O then why are wee not all of us more in love with Christ? Why long wee not more after him? Why labour wee not more diligently to make him and this robe of his righteousnesse our owne? I counsell thee (saith our blessed Saviour to the luke-warme Laodiceans, Revelation 3.18. and the same counsell doe I give to my selfe and to you all (beloved) who are too like unto the Laodiceans in this point, luke-warme and indifferent whether wee have Christ made sure unto us or no) I counsell thee (saith hee) to buy of mee this white raiment, that thou maist bee clothed and that the shame of thy nakednesse doe not appeare.
O then why Are we not all of us more in love with christ? Why long we not more After him? Why labour we not more diligently to make him and this robe of his righteousness our own? I counsel thee (Says our blessed Saviour to the lukewarm Laodiceans, Revelation 3.18. and the same counsel do I give to my self and to you all (Beloved) who Are too like unto the Laodiceans in this point, lukewarm and indifferent whither we have christ made sure unto us or not) I counsel thee (Says he) to buy of me this white raiment, that thou Mayest be clothed and that the shame of thy nakedness do not appear.
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and which thou canst never get of me unlesse thou buy it, and be content to part with all that thou hast for it) is not onely able to cover all thy nakednesse (the filthy nakednesse of thy soule which is much more shamefull then the nakednesse of the body ever could be) but it is also white and shining, such as will make thee most comely and glorious in the eyes of my father.
and which thou Canst never get of me unless thou buy it, and be content to part with all that thou hast for it) is not only able to cover all thy nakedness (the filthy nakedness of thy soul which is much more shameful then the nakedness of the body ever could be) but it is also white and shining, such as will make thee most comely and glorious in the eyes of my father.
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that is, to cloth themselves with inherent righteousnesse, as hee expoundeth himselfe, verse 13. and that is surely (as I shewed you the last day) a goodly garment,
that is, to cloth themselves with inherent righteousness, as he expoundeth himself, verse 13. and that is surely (as I showed you the last day) a goodly garment,
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Doubtlesse (saith he, Philip. 3.8, 9.) I count all things but losse (I judge them not worth the keeping, things that I care not for loosing and casting them away) for the excellency of the knowledge of Iesus Christ my Lord (as if he had said ô that is the excellent knowledge when all is done, to know Christ to be mine, to be my Lord) for whom (saith he) I have (indeed in the resolution of my mind) suffered the losse of all things,
Doubtless (Says he, Philip. 3.8, 9.) I count all things but loss (I judge them not worth the keeping, things that I care not for losing and casting them away) for the excellency of the knowledge of Iesus christ my Lord (as if he had said o that is the excellent knowledge when all is done, to know christ to be mine, to be my Lord) for whom (Says he) I have (indeed in the resolution of my mind) suffered the loss of all things,
He maketh this (you see) the highest pitch of his happinesse and that which hee did desire above all things in the world that he might be found of God (when he should call him to appeare before him) neither naked nor clothed onely with the garment of his owne inherent righteousnesse,
He makes this (you see) the highest pitch of his happiness and that which he did desire above all things in the world that he might be found of God (when he should call him to appear before him) neither naked nor clothed only with the garment of his own inherent righteousness,
And this is that that I desire to exhort and perswade both my selfe and every one of you that you would be of the same mind that blessed Paul was of, account of Christ as he did account of him, labour as he did to win Christ and make him our own, strive that we may be found in him, covered and clothed in the robe of his righteousnesse.
And this is that that I desire to exhort and persuade both my self and every one of you that you would be of the same mind that blessed Paul was of, account of christ as he did account of him, labour as he did to win christ and make him our own, strive that we may be found in him, covered and clothed in the robe of his righteousness.
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And for the better enforcing of this so necessary an exhortation I will 1. Give you some Motives that may be forcible and effectuall to provoke and quicken your appetite unto Christ,
And for the better enforcing of this so necessary an exhortation I will 1. Give you Some Motives that may be forcible and effectual to provoke and quicken your appetite unto christ,
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2. Because nothing doth so much dull and deaden mens appetite unto Christ and keepe them from hungring and thirsting after him as doth this perswasion that they have him already sure enough, they have already fed sufficiently upon him;
2. Because nothing does so much dull and deaden men's appetite unto christ and keep them from hungering and thirsting After him as does this persuasion that they have him already sure enough, they have already fed sufficiently upon him;
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3. Lastly, I will direct such as would faine win Christ as doe indeed hunger and thirst after him and his righteousnesse, what Meanes they should use to get him and make him their own.
3. Lastly, I will Direct such as would feign win christ as do indeed hunger and thirst After him and his righteousness, what Means they should use to get him and make him their own.
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Yea death will come certainely and cannot be avoided. It is appointed (saith the Apostle, Heb. 9.27. decreed) unto men (unto all men) that they shall once die.
Yea death will come Certainly and cannot be avoided. It is appointed (Says the Apostle, Hebrew 9.27. decreed) unto men (unto all men) that they shall once die.
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Thirdly, In what kind or measure any of us shall bee afflicted, or by what kind of disease or death any of us shall end our daies, is also most uncertaine to any of us and knowne onely to the Lord.
Thirdly, In what kind or measure any of us shall be afflicted, or by what kind of disease or death any of us shall end our days, is also most uncertain to any of us and known only to the Lord.
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The cup of affliction is in the hand of the Lord (saith David, Psalme 75.8.) and it is he that mixeth and tempereth and poureth it out also as seemeth good unto him. Fourthly.
The cup of affliction is in the hand of the Lord (Says David, Psalm 75.8.) and it is he that mixeth and tempereth and pours it out also as seems good unto him. Fourthly.
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See an example of this in Gods owne people, When Iosephs brethren saw themselves taken for spies in Egypt, and so in present danger of death, Genesis 42.21.
See an Exampl of this in God's own people, When Joseph's brothers saw themselves taken for spies in Egypt, and so in present danger of death, Genesis 42.21.
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I know well that affliction, nor sicknesse, nor the grisly visage of death it selfe doth use to awaken the conscience of every man, some (through the fearefull judgement of God) goe to hell in a sleepe.
I know well that affliction, nor sickness, nor the grisly visage of death it self does use to awaken the conscience of every man, Some (through the fearful judgement of God) go to hell in a sleep.
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yea, it will put us also in mind of the judgement we must goe unto, and ever be ringing that in our eares that Salomon speaketh, Ecclesi. 11.9. Know thou, that for all these things, God will bring thee into judgement. Fiftly.
yea, it will put us also in mind of the judgement we must go unto, and ever be ringing that in our ears that Solomon speaks, Ecclesiastes. 11.9. Know thou, that for all these things, God will bring thee into judgement. Fifty.
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If a man have not gotten faith and comfort in Christ before then, he is in danger through extreamity of anguish and feare, to be made utterly uncapable,
If a man have not got faith and Comfort in christ before then, he is in danger through extremity of anguish and Fear, to be made utterly uncapable,
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and unfit to receive comfort by him then, though the best of Gods servants use their uttermost skill and endeavour, to offer Christ and his merits unto them,
and unfit to receive Comfort by him then, though the best of God's Servants use their uttermost skill and endeavour, to offer christ and his merits unto them,
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When Moses came from God to the children of Israel, with a most comfortable message, it is said, Exodus 6.9. they could not hearken unto him for anguish of spirit, and for crue•l bondage. Sixtly and lastly.
When Moses Come from God to the children of Israel, with a most comfortable message, it is said, Exodus 6.9. they could not harken unto him for anguish of Spirit, and for crue•l bondage. Sixty and lastly.
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how will you do for comfort, when affliction and death shall come? What comfort can you have then, without you have him made sure unto you? Psal. 2.12. Kisse the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little, Blessed are all they that put their trust in him. On the other side.
how will you do for Comfort, when affliction and death shall come? What Comfort can you have then, without you have him made sure unto you? Psalm 2.12. Kiss the Son lest he be angry, and you perish from the Way, when his wrath is kindled but a little, Blessed Are all they that put their trust in him. On the other side.
And what greater evills then these can befall a man? In all these things saith hee) wee are more then conquerours, through him that loved us, that is, through Christ.
And what greater evils then these can befall a man? In all these things Says he) we Are more then conquerors, through him that loved us, that is, through christ.
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Surely there is not such a friend, such a brother in the world for this as Christ is, wee shall feele the sweetnesse of his love to us most, in our greatest affliction. Secondly.
Surely there is not such a friend, such a brother in the world for this as christ is, we shall feel the sweetness of his love to us most, in our greatest affliction. Secondly.
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yet can hee have no true comfort in any blessing that hee doth enjoy till hee bee in Christ. Two evident reasons there bee for this, 1. They will do him no good at all,
yet can he have no true Comfort in any blessing that he does enjoy till he be in christ. Two evident Reasons there be for this, 1. They will do him no good At all,
Though thy health and wealth bee in themselves good things, even the good blessings of God, Every creature of God is good, saith the Apostle, 1 Timothy 4.4. yet to thee that hast not Christ, they are not good things, they can doe thee no good, it had beene much better for thee to have beene without them.
Though thy health and wealth be in themselves good things, even the good blessings of God, Every creature of God is good, Says the Apostle, 1 Timothy 4.4. yet to thee that hast not christ, they Are not good things, they can do thee no good, it had been much better for thee to have been without them.
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And how is impossible that the riches of such as are out of Christ, should doe them any good? how can they choose but doe them much hurt? Daily experience proveth, that men seldome have good of that that they come unjustly by, that they have no just title to, that is not their owne.
And how is impossible that the riches of such as Are out of christ, should do them any good? how can they choose but do them much hurt? Daily experience Proves, that men seldom have good of that that they come unjustly by, that they have no just title to, that is not their own.
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If a rich man that hath his grounds never so well stockt with cattell, bring but one bullocke that he hath stollen and put among them, will it doe him any good? Will it not consume all the rest and undoe him? Gods curse shall dwell in the tabernacle of the oppressour (said Bildad, Iob 18.15.) because it is none of his, hee hath no just title to it, hee came not justly by it.
If a rich man that hath his grounds never so well stocked with cattle, bring but one bullock that he hath stolen and put among them, will it do him any good? Will it not consume all the rest and undo him? God's curse shall dwell in the tabernacle of the oppressor (said Bildad, Job 18.15.) Because it is none of his, he hath no just title to it, he Come not justly by it.
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For God hath made him heire of all things and given them all to him, as the Apostle teacheth us, Hebrewes 1.2. and through him onely wee come to have this blessed title unto them.
For God hath made him heir of all things and given them all to him, as the Apostle Teaches us, Hebrews 1.2. and through him only we come to have this blessed title unto them.
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Cain had a greater portion of them then Seth, and Esau then Iacob. And what comfort can a man have in such fruits of Gods love as these are? What comfort can the traitour take in that goodnesse of the King, that being apprehended hee giveth order that hee may have a faire and good lodging in the tower and a good diet too, till matters be ripe and ready for his arraignement and execution? No no he taketh small comfort in all this;
Cain had a greater portion of them then Seth, and Esau then Iacob. And what Comfort can a man have in such fruits of God's love as these Are? What Comfort can the traitor take in that Goodness of the King, that being apprehended he gives order that he may have a fair and good lodging in the tower and a good diet too, till matters be ripe and ready for his arraignment and execution? No not he Takes small Comfort in all this;
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These are indeed fruits of Gods common love, but these are no fruits or signes of Gods speciall or everlasting love, of that love that he beareth to them whom he meaneth to save eternally.
These Are indeed fruits of God's Common love, but these Are no fruits or Signs of God's special or everlasting love, of that love that he bears to them whom he means to save eternally.
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In this was manifested the love of God towards us (saith the Apostle, 1 Ioh. 4.9, 10.) because that God sent his onely begotten Sonne into the world, that we might live through him, Herein is love, not that we loved God,
In this was manifested the love of God towards us (Says the Apostle, 1 John 4.9, 10.) Because that God sent his only begotten Son into the world, that we might live through him, Herein is love, not that we loved God,
And what good will it do thee to have all the world, if thou have not Gods love? What comfort canst thou take in any thing thou hast ▪ if God have not given it thee in his love?
And what good will it do thee to have all the world, if thou have not God's love? What Comfort Canst thou take in any thing thou hast ▪ if God have not given it thee in his love?
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First, That that he hath is his owne, he hath the highest title unto it, All things are yours (saith the Apostle, 1 Cor. 3.21, 23.) and ye are Christs. In giving Christ unto us how shall he not with him also freely give us all things? saith the Apostle, Rom. 8.32.
First, That that he hath is his own, he hath the highest title unto it, All things Are yours (Says the Apostle, 1 Cor. 3.21, 23.) and you Are Christ. In giving christ unto us how shall he not with him also freely give us all things? Says the Apostle, Rom. 8.32.
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but that he promiseth them also (and repeateth this promise twice in this one Verse) that he would give them these things for their good, they should have good of them, they should receive good and no hurt by them.
but that he promises them also (and repeateth this promise twice in this one Verse) that he would give them these things for their good, they should have good of them, they should receive good and no hurt by them.
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When the Apostle had said, 1 Tim. 4.3, 5. that God hath created all meat to be received with thankesgiving, of them that believe and know the truth, he addeth in the next words, that every creature of God is good.
When the Apostle had said, 1 Tim. 4.3, 5. that God hath created all meat to be received with thanksgiving, of them that believe and know the truth, he adds in the next words, that every creature of God is good.
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and that our friend is glad of us, and thereby we discerne that he doth unfeignedly love us, this we esteeme of more worth than the best cheere in the world, this maketh the homelyest fare most sweet and acceptable unto us.
and that our friend is glad of us, and thereby we discern that he does unfeignedly love us, this we esteem of more worth than the best cheer in the world, this makes the homeliest fare most sweet and acceptable unto us.
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When a man once knoweth he hath Gods love, and that that which God hath given him (be it little or much) is given to him in love, O this giveth a most sweet and pleasant relish to all Gods blessings that we do enjoy, this maketh a man to take true and solid comfort in them.
When a man once Knoweth he hath God's love, and that that which God hath given him (be it little or much) is given to him in love, Oh this gives a most sweet and pleasant relish to all God's blessings that we do enjoy, this makes a man to take true and solid Comfort in them.
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These common things are to him pledges of Gods speciall and eternall love, and therefore are they sweeter unto him than they can be unto any other man.
These Common things Are to him pledges of God's special and Eternal love, and Therefore Are they Sweeten unto him than they can be unto any other man.
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Was this such a token of Gods speciall favour toward him? Why God hath done thus much for many a wicked man, he hath graunted temporall deliverances from their enemies to many a one whom he did never beare any speciall favour unto.
Was this such a token of God's special favour towards him? Why God hath done thus much for many a wicked man, he hath granted temporal Deliverances from their enemies to many a one whom he did never bear any special favour unto.
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as we may see he did by his breaking forth into so hearty and patheticall a thanksgiving for it, Verse 13. Blessed bee the Lord God of Israel, from everlasting to everlasting, Amen, and Amen.
as we may see he did by his breaking forth into so hearty and pathetical a thanksgiving for it, Verse 13. Blessed be the Lord God of Israel, from everlasting to everlasting, Amen, and Amen.
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They thinke they can never spend time enough in seeking after them The sixe dayes that God hath allowed them to spend (for the most part that way, saving onely a small portion of every day for a morning and evening sacrifice to be offred unto him) are not sufficient,
They think they can never spend time enough in seeking After them The sixe days that God hath allowed them to spend (for the most part that Way, Saving only a small portion of every day for a morning and evening sacrifice to be offered unto him) Are not sufficient,
If thou mark well the parable of the guests that were invited unto the great supper, Luke 14.18. thou shalt find that the onely thing that made them set light by that great mercy that was offered them was, the respect they had to their worldly profits and pleasures.
If thou mark well the parable of the guests that were invited unto the great supper, Lycia 14.18. thou shalt find that the only thing that made them Set Light by that great mercy that was offered them was, the respect they had to their worldly profits and pleasures.
when thou shalt stand in most need of comfort. That which Salomon saith of riches, Proverbes 11.4. that they availe not in the day of wrath, may bee said also of all other outward blessings.
when thou shalt stand in most need of Comfort. That which Solomon Says of riches, Proverbs 11.4. that they avail not in the day of wrath, may be said also of all other outward blessings.
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Nothing but Christ will yeeld thee comfort then. 2. For the present thou canst take no sound comfort in them as thou hast heard now. 3. Thy preferring of these base things in thy mind and affection before Christ and prising them above him, is an high contempt done unto him.
Nothing but christ will yield thee Comfort then. 2. For the present thou Canst take no found Comfort in them as thou hast herd now. 3. Thy preferring of these base things in thy mind and affection before christ and prising them above him, is an high contempt done unto him.
that out of respect to their profits and pleasures neglected to come to the supper when they were invited, Luke 14.24. I say unto you (saith the Lord) that none of those that were bidden shall taste of my supper.
that out of respect to their profits and pleasures neglected to come to the supper when they were invited, Lycia 14.24. I say unto you (Says the Lord) that none of those that were bidden shall taste of my supper.
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It seemeth they neglected the time and offer of grace that the Lord of the feast had made unto them, out of this conceit that the Lord that by his servants invited them now to that supper, was so bountifull and kept so good a house that though they did not come then, they might come soone enough on the morrow or some other day (when they had nothing els to doe) and find good cheere enough left to serve their turne;
It seems they neglected the time and offer of grace that the Lord of the feast had made unto them, out of this conceit that the Lord that by his Servants invited them now to that supper, was so bountiful and kept so good a house that though they did not come then, they might come soon enough on the morrow or Some other day (when they had nothing Else to do) and find good cheer enough left to serve their turn;
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as that any time will serve, if it bee but halfe an houre before they die (when they can follow their profits and pleasures no longer) to seeke after Christ.
as that any time will serve, if it be but half an hour before they die (when they can follow their profits and pleasures no longer) to seek After christ.
and specially because they neglected to come upon this ground that they thought their profits and pleasures were more worth, more to bee regarded then any of the dain•ies that they might feed upon at that feast;
and specially Because they neglected to come upon this ground that they Thought their profits and pleasures were more worth, more to be regarded then any of the dain•ies that they might feed upon At that feast;
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And surely it is much to be feared that as many of you (specially of you of this Towne) doe match these guests in their sinne so you doe also match them in their punishment;
And surely it is much to be feared that as many of you (specially of you of this Town) do match these guests in their sin so you do also match them in their punishment;
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and that have all this while neglected and despised this mercy of mine, shall ever tast of my supper, shall ever feed upon Christ or receive true comfort by him while they live.
and that have all this while neglected and despised this mercy of mine, shall ever taste of my supper, shall ever feed upon christ or receive true Comfort by him while they live.
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It is a dangerous errour that most men are growne now unto, to thinke it indiscretion and want of learning and judgement in a Minister to stand much in pressing of points of morality in his Sermon;
It is a dangerous error that most men Are grown now unto, to think it indiscretion and want of learning and judgement in a Minister to stand much in pressing of points of morality in his Sermon;
And the Apostle Paul againe, Phil. 4.8. Whatsoever things are honest, think on these things. As if he had said, Be not forgetfull or carelesse of such things. And Rom. 13.13. Let us walke honestly as in the day.
And the Apostle Paul again, Philip 4.8. Whatsoever things Are honest, think on these things. As if he had said, Be not forgetful or careless of such things. And Rom. 13.13. Let us walk honestly as in the day.
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And in the following words he instanceth in some speciall points of dishonesty he would have them to take heed of It is dishonesty to be drunke, yea to use rioting, idle-company-keeping, haunting and sitting at the ale-house to drinke or to game,
And in the following words he Instanceth in Some special points of dishonesty he would have them to take heed of It is dishonesty to be drunk, yea to use rioting, idle-company-keeping, haunting and sitting At the alehouse to drink or to game,
It is dishonesty to use chambering and wantonnesse, secret familiarity and dalliance with a woman, lascivious speeches and gestures though a man never commit whordome;
It is dishonesty to use chambering and wantonness, secret familiarity and dalliance with a woman, lascivious Speeches and gestures though a man never commit whoredom;
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The word he useth there is worth the observing NONLATINALPHABET, As if he had said, Cast for this before hand, take care of this, that you do nothing that is dishonest, that you faile not in any point of honesty by no meanes. And he professeth, Heb. 13.18. that this was a thing himselfe tooke much comfort in that he had a good conscience in all things willing to live honestly.
The word he uses there is worth the observing, As if he had said, Cast for this before hand, take care of this, that you do nothing that is dishonest, that you fail not in any point of honesty by no means. And he Professes, Hebrew 13.18. that this was a thing himself took much Comfort in that he had a good conscience in all things willing to live honestly.
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Surely it cannot but grieve every good heart to heare that which is too truly spoken to the shame and reproach of the Gospell that there is more truth and fidelity, more just dealing, more care of their word, more good neighbour-hood and kindnesse, more charity and mercifullnesse among a number of meere naturall men,
Surely it cannot but grieve every good heart to hear that which is too truly spoken to the shame and reproach of the Gospel that there is more truth and Fidis, more just dealing, more care of their word, more good neighbourhood and kindness, more charity and Mercifulness among a number of mere natural men,
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and courteous, and meeke and patient, and humble, and kind, and mercifull men ▪ This reason the Apostle giveth, 1 Pet 2.12. Having your conversation (saith he) honest among the Gentiles, that where as they speake against you as evill doers they may by your good workes which they shall behold (that is, by your honesty, such workes as they by the light of nature know to be good workes) glorifie God in the day of visitation.
and courteous, and meek and patient, and humble, and kind, and merciful men ▪ This reason the Apostle gives, 1 Pet 2.12. Having your Conversation (Says he) honest among the Gentiles, that where as they speak against you as evil doers they may by your good works which they shall behold (that is, by your honesty, such works as they by the Light of nature know to be good works) Glorify God in the day of Visitation.
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nor so much harden the hearts of men against it, as the want of honesty in such as doe professe it, that they are guilty of such things as even by the light of nature all men may discerne to bee grosse and vile.
nor so much harden the hearts of men against it, as the want of honesty in such as do profess it, that they Are guilty of such things as even by the Light of nature all men may discern to be gross and vile.
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When the Canaanites and Perizzites had seene what the sonnes of Iacob had done to the Shechemites how they had broken their promise and covenant with them,
When the Canaanites and Perizzites had seen what the Sons of Iacob had done to the Shechemites how they had broken their promise and Covenant with them,
how cruelly and barbarously they had used them, and all under a colour of zeale for their owne religion, this made Iacob and his religion (though alas he was farre from approving or consenting to this that they had done) stink among the inhabitants of the land, as himselfe saith, Gen. 34. •0.
how cruelly and barbarously they had used them, and all under a colour of zeal for their own Religion, this made Iacob and his Religion (though alas he was Far from approving or consenting to this that they had done) stink among the inhabitants of the land, as himself Says, Gen. 34. •0.
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As if hee should have said, That was a shamefull reproofe indeed for a woman of her note, to bee taught her duty and upbraided with her fault by an heathen man.
As if he should have said, That was a shameful reproof indeed for a woman of her note, to be taught her duty and upbraided with her fault by an heathen man.
but even by the light of nature also, is a greater sinne than for thee to faile in those duties onely that are cleare unto thee by the light of the Word onely.
but even by the Light of nature also, is a greater sin than for thee to fail in those duties only that Are clear unto thee by the Light of the Word only.
But in this respect it is certaine that some sinnes against the second Table, these sinnes against common honestly, are more hainous than the most sinnes against the first, that they are committed against greater and clearer light than the other are.
But in this respect it is certain that Some Sins against the second Table, these Sins against Common honestly, Are more heinous than the most Sins against the First, that they Are committed against greater and clearer Light than the other Are.
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And should not this trouble thee much? Let not them that wait on thee O Lord God of Israel (saith David Ps. 69.6. be ashamed for my sake, Let not those that seek thee be confounded for my sake, O God of Israel.
And should not this trouble thee much? Let not them that wait on thee Oh Lord God of Israel (Says David Ps. 69.6. be ashamed for my sake, Let not those that seek thee be confounded for my sake, Oh God of Israel.
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and to his holy religion which thou dost professe, and causeth men to say, Lo this is their religion, this they learne by going to Sermons, Is not this a goodly profession? The name of God is blasphemed through you, saith the Apostle, Rom. 2.24.
and to his holy Religion which thou dost profess, and Causes men to say, Lo this is their Religion, this they Learn by going to Sermons, Is not this a goodly profession? The name of God is blasphemed through you, Says the Apostle, Rom. 2.24.
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And doth this seeme a small thing in thine eyes? Will ye pollute me among my people (saith the Lord, Ezek. 13.19.) for handfuls of barley, and for peeces of bread? As if he should say thus:
And does this seem a small thing in thine eyes? Will you pollute me among my people (Says the Lord, Ezekiel 13.19.) for handfuls of Barley, and for Pieces of bred? As if he should say thus:
and proud, and inveterate enemy as we have in Ahab towards Benhadad 1 King. 20.31.34? And what man in the world could ever live a more unblameable and honest life,
and proud, and inveterate enemy as we have in Ahab towards Benhadad 1 King. 20.31.34? And what man in the world could ever live a more unblameable and honest life,
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Will ye for the gaining of a trifle make my name and religion odious and loathsome to the people? When Iacobs sonnes had given that occasion to the Canaanites to reproach religion, he cryeth out unto them, Gen. 34.30. Ye have troubled me. It was a great trouble of mind to the good man, that any occasion should be given to wicked men to hate or speake evill of religion, specially by him or any of his.
Will you for the gaining of a trifle make my name and Religion odious and loathsome to the people? When Iacobs Sons had given that occasion to the Canaanites to reproach Religion, he Cries out unto them, Gen. 34.30. You have troubled me. It was a great trouble of mind to the good man, that any occasion should be given to wicked men to hate or speak evil of Religion, specially by him or any of his.
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yet cannot all thy civility, thy just dealing, thy care thou hast of thy word, thy kindnesse and good nature, thy mercifulnesse and readinesse to helpe them that have need, yeeld thee any true comfort at all, till thou be in Christ;
yet cannot all thy civility, thy just dealing, thy care thou hast of thy word, thy kindness and good nature, thy mercifulness and readiness to help them that have need, yield thee any true Comfort At all, till thou be in christ;
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The Pharisee could boast, Luke 18.11. that he was neither extortioner, nor unjust in his dealings with men, that he was no adulterer nor filthy person.
The Pharisee could boast, Lycia 18.11. that he was neither extortioner, nor unjust in his dealings with men, that he was no adulterer nor filthy person.
How dutifull a child was Esau to his father, how carefull to please him, how fearefull to offend him? As you may read, Gen. 27.31, 41. and 28.8. Of how bountifull a disposition and free from covetousnesse? When Iacob brought him a royall present, he refused it and said Gen. 33.9. I have enough my brother, keep that thou hast unto thy selfe.
How dutiful a child was Esau to his father, how careful to please him, how fearful to offend him? As you may read, Gen. 27.31, 41. and 28.8. Of how bountiful a disposition and free from covetousness? When Iacob brought him a royal present, he refused it and said Gen. 33.9. I have enough my brother, keep that thou hast unto thy self.
than that rich man Mat. 19.20. that had kept all the commandements of the second Table from his very youth to that day? Of whom yet our Saviour giveth us just cause to judge (by that fearfull sentence he giveth upon that occasion of all that trust in their riches) that he could never get to heaven.
than that rich man Mathew 19.20. that had kept all the Commandments of the second Table from his very youth to that day? Of whom yet our Saviour gives us just cause to judge (by that fearful sentence he gives upon that occasion of all that trust in their riches) that he could never get to heaven.
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If any other man thinketh he hath whereof he may trust in the flesh, much more I. And Verse 6. he saith that touching the righteousnesse which is in the law, he had been blamelesse. But did he find any sound comfort in all this? No, no,
If any other man Thinketh he hath whereof he may trust in the Flesh, much more I. And Verse 6. he Says that touching the righteousness which is in the law, he had been blameless. But did he find any found Comfort in all this? No, no,
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Of all the sinners in the world (saith he 1 Tim. 1.15.) I was the chiefe. He esteemed no better of all his civill righteousnesse than of dung, that he might win Christ, which he knew he could never do,
Of all the Sinners in the world (Says he 1 Tim. 1.15.) I was the chief. He esteemed no better of all his civil righteousness than of dung, that he might win christ, which he knew he could never do,
you will see that though (as you have heard) your just dealing with men, your fidelity, your kindnesse and mercifulnesse are in themselves good things and pleasing to God,
you will see that though (as you have herd) your just dealing with men, your Fidis, your kindness and mercifulness Are in themselves good things and pleasing to God,
They that are in the flesh (in their naturall estate, unregenerated, unconverted by the Word and Spirit saith the Apostle, Rom. 8.8.) cannot please God. Nothing that is in them, nothing that they do can please God. And Heb. 11.6. Without faith it is impossible to please God.
They that Are in the Flesh (in their natural estate, unregenerated, unconverted by the Word and Spirit Says the Apostle, Rom. 8.8.) cannot please God. Nothing that is in them, nothing that they do can please God. And Hebrew 11.6. Without faith it is impossible to please God.
Secondly, Because whatsoever the naturall man doth, though it be for the substance of the action good (as I have shewed you it is) because it is commanded of God,
Secondly, Because whatsoever the natural man does, though it be for the substance of the actium good (as I have showed you it is) Because it is commanded of God,
Give to every man (saith Salomon in his prayer at the dedication of the temple, 1 King. 8 39.) according to his wayes whose heart thou knowest (As if he had said,
Give to every man (Says Solomon in his prayer At the dedication of the temple, 1 King. 8 39.) according to his ways whose heart thou Knowest (As if he had said,
and the love we beare to our neighbour doth proceed and grow from the love we beare to God. 2. That we can never do any thing that God hath commanded us well and with a good heart, till we first love God,
and the love we bear to our neighbour does proceed and grow from the love we bear to God. 2. That we can never do any thing that God hath commanded us well and with a good heart, till we First love God,
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he would make conscience of one commandement of God aswell as of another, specially of the commandements of the first Table which are the greatest commandements, Mat. 21.38.
he would make conscience of one Commandment of God aswell as of Another, specially of the Commandments of the First Table which Are the greatest Commandments, Mathew 21.38.
Lecture CXXXIII. On Psalme 51.7. Novemb. 24. 1629. THe third Motive that may perswade us to seeke without delay and labour to find that wee are in Christ, that we are fully and perfectly justified in Gods sight through him, is this, That we can have no true comfort in any goodnesse that seemeth to be in us, till we know our selves to bee in Christ.
Lecture CXXXIII. On Psalm 51.7. November 24. 1629. THe third Motive that may persuade us to seek without Delay and labour to find that we Are in christ, that we Are Fully and perfectly justified in God's sighed through him, is this, That we can have no true Comfort in any Goodness that seems to be in us, till we know our selves to be in christ.
though not outwardly in words, yet inwardly in heart, he blesseth himselfe and secureth his heart in nothing so much as in his good workes, in any good worke he knoweth by himselfe,
though not outwardly in words, yet inwardly in heart, he Blesses himself and secureth his heart in nothing so much as in his good works, in any good work he Knoweth by himself,
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And therefore it is so oft said that the poore and such as find themselves to be utterly destitute of all goodnesse, are the onely men that are fit to seeke and receive comfort by Christ.
And Therefore it is so oft said that the poor and such as find themselves to be utterly destitute of all Goodness, Are the only men that Are fit to seek and receive Comfort by christ.
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and are fit to receive him. And so the Apostle interpreteth that metaphor when he saith, Romanes 4.5. to him that worketh not (that hath no worke no goodnesse at all to trust unto) but beleeveth in him that justifieth the ungodly (knoweth himselfe to be void of all goodnesse full of ungodlinesse and therefore flieth to Christ and beleeveth in him) to him his faith is counted for righteousnesse.
and Are fit to receive him. And so the Apostle interpreteth that metaphor when he Says, Romans 4.5. to him that works not (that hath no work no Goodness At all to trust unto) but Believeth in him that Justifieth the ungodly (Knoweth himself to be void of all Goodness full of ungodliness and Therefore flies to christ and Believeth in him) to him his faith is counted for righteousness.
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Yee see then how apt we are to be kept from Christ, from prising him and desiring him as we ought even by those good things that are in us This impediment will easily be remooved if we consider well the force of this third Motive, wee can have no true comfort of any good thing that is in us, till we bee in Christ.
Ye see then how apt we Are to be kept from christ, from prising him and desiring him as we ought even by those good things that Are in us This impediment will Easily be removed if we Consider well the force of this third Motive, we can have no true Comfort of any good thing that is in us, till we be in christ.
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To speake distinctly of this point, you shall see the truth of it 1 In those good things that are in many a naturall man. 2 In those good things that are in many an hypocrite. 3 Lastly, In those good things that are in the regenerate man himselfe.
To speak distinctly of this point, you shall see the truth of it 1 In those good things that Are in many a natural man. 2 In those good things that Are in many an hypocrite. 3 Lastly, In those good things that Are in the regenerate man himself.
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And in handling these three I will observe this method. 1. I will shew you that there are in every one of these some good things. 2 That there is no true comfort to be found in any of this goodnesse till we be in Christ.
And in handling these three I will observe this method. 1. I will show you that there Are in every one of these Some good things. 2 That there is no true Comfort to be found in any of this Goodness till we be in christ.
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The care that many naturall men have to keepe their word, to deale justly with all men, to bee helpfull and mercifull to such as stand in need of them,
The care that many natural men have to keep their word, to deal justly with all men, to be helpful and merciful to such as stand in need of them,
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The conscience that Abimele•h the King of Gerar made of adultery, and that integrity of heart that was in him that way, of which wee read, Genesis 20.5. was a very good thing.
The conscience that Abimele•h the King of Gerar made of adultery, and that integrity of heart that was in him that Way, of which we read, Genesis 20.5. was a very good thing.
That is the reason why the Prophet having threatned desolation against the Moabites, Esa. 16.3. adviseth them that by executing judgement and shewing mercy to the oppressed, they would labour to prevent it.
That is the reason why the Prophet having threatened desolation against the Moabites, Isaiah 16.3. adviseth them that by executing judgement and showing mercy to the oppressed, they would labour to prevent it.
And the Prophet Daniel, Daniel 4.27. giveth hope unto Nebuchadnezzar himselfe that by righteousnesse and shewing mercy to the poore, he might obtaine a lengthening of his tranquillity.
And the Prophet daniel, daniel 4.27. gives hope unto Nebuchadnezzar himself that by righteousness and showing mercy to the poor, he might obtain a lengthening of his tranquillity.
Secondly, It is not to bee doubted but that many naturall men prosper much the better both they and their posterity, in their outward estate even for the morall parts that are in them.
Secondly, It is not to be doubted but that many natural men prosper much the better both they and their posterity, in their outward estate even for the moral parts that Are in them.
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It is said Exodus 1.20, 21. that God dealt well with the midwives of Egypt and made them houses because of the mercy they shewed to the Hebrew infants, they feared God so farre that they durst not make them away though the King so straitly commanded them to do it.
It is said Exodus 1.20, 21. that God dealt well with the midwives of Egypt and made them houses Because of the mercy they showed to the Hebrew Infants, they feared God so Far that they durst not make them away though the King so straitly commanded them to do it.
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This civill honesty and these good morall parts that are in many naturall men, (where there is no religion) are the very sinewes and bonds of humane society,
This civil honesty and these good moral parts that Are in many natural men, (where there is no Religion) Are the very sinews and bonds of humane society,
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This reason the Lord giveth why hee would reward Nebuchadnezzar and his army for the service they did against Tyrus, Ezekiel 29.20, Because they wrought for me saith the Lord God.
This reason the Lord gives why he would reward Nebuchadnezzar and his army for the service they did against Tyre, Ezekielem 29.20, Because they wrought for me Says the Lord God.
it is no marvell though he reward them much more who by some goodnesse that is in them doe serve his providence in the preservation and welfare of men.
it is no marvel though he reward them much more who by Some Goodness that is in them do serve his providence in the preservation and welfare of men.
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or in particular reproofe of such faults as are committed by men in their buying, and selling, and such like passages of their ordinary conversation and dealings one with another.
or in particular reproof of such Faults as Are committed by men in their buying, and selling, and such like passages of their ordinary Conversation and dealings one with Another.
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It is a strange thing to observe how plentifull and particular and precise the Holy Ghost is in pressing men to deale justly in all their dealings with men even in weights and measures of all sorts.
It is a strange thing to observe how plentiful and particular and precise the Holy Ghost is in pressing men to deal justly in all their dealings with men even in weights and measures of all sorts.
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But thou shalt have a perfect and a just weight, a perfect and just measure shalt thou have, that thy daies may bee lengthened in the land which the Lord thy God giveth thee.
But thou shalt have a perfect and a just weight, a perfect and just measure shalt thou have, that thy days may be lengthened in the land which the Lord thy God gives thee.
For all that doe such things, and all that doe unrighteously (marke it I pray you, all that doe unrighteously in what kind soever) are an abomination unto the Lord thy God.
For all that do such things, and all that do unrighteously (mark it I pray you, all that do unrighteously in what kind soever) Are an abomination unto the Lord thy God.
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Marke also (I pray you) how much the Apostles in the New Testament doe presse upon Gods people in their exhortations, that they would bee carefull to walke honestly.
Mark also (I pray you) how much the Apostles in the New Testament do press upon God's people in their exhortations, that they would be careful to walk honestly.
Walke honestly, towards them that are without, saith the Apostle Paul, 1 Thess. 4.12. And the Apostle Peter, 1 Pet. 2.12. Have your conversation honest among the Gentiles.
Walk honestly, towards them that Are without, Says the Apostle Paul, 1 Thess 4.12. And the Apostle Peter, 1 Pet. 2.12. Have your Conversation honest among the Gentiles.
yet certainly God hath given sentence already against them in that Propheticall prayer which we read Ier. 10.25. Powre out thy fury upon the heathen that know thee not, and upon the families that call not on thy Name.
yet Certainly God hath given sentence already against them in that Prophetical prayer which we read Jeremiah 10.25. Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy Name.
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And from hence ariseth a third difference, That the goodnesse that is in many an hypocrite doth more nearely resemble the goodnesse that is in the regenerate man,
And from hence arises a third difference, That the Goodness that is in many an hypocrite does more nearly resemble the Goodness that is in the regenerate man,
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I will instance but in five particulars, wherein you may see how much goodnesse there may be in the man that is but an hypocrite, above that that there is in the meere naturall man, be he never so civill and morall a man.
I will instance but in five particulars, wherein you may see how much Goodness there may be in the man that is but an hypocrite, above that that there is in the mere natural man, be he never so civil and moral a man.
as a nation that did righteousnesse (as if they were the uprightest hearted people in the world) they aske of me the ordinances of justice, they take delight in approching unto God.
as a Nation that did righteousness (as if they were the Uprightest hearted people in the world) they ask of me the ordinances of Justice, they take delight in approaching unto God.
They come unto thee, (saith the Lord to Ezekiel, Ezek. 33.31, 32. And he was certainly no flatterer, no man-pleaser, he was a most faithfull and powerfull Teacher, They come unto thee, saith the Lord) as the people commeth (as farre as any,
They come unto thee, (Says the Lord to Ezekielem, Ezekiel 33.31, 32. And he was Certainly no flatterer, no man-pleaser, he was a most faithful and powerful Teacher, They come unto thee, Says the Lord) as the people comes (as Far as any,
As if he should say, O how they will admire thee, with what delight they will heare thee? Thou art never tedious unto them though thou be never so long.
As if he should say, Oh how they will admire thee, with what delight they will hear thee? Thou art never tedious unto them though thou be never so long.
nay he despiseth it, and counteth them all fooles that make such reckoning of it. The second point wherein he sheweth his goodnes is his constancy in prayer.
nay he despises it, and counteth them all Fools that make such reckoning of it. The second point wherein he shows his Goodness is his constancy in prayer.
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The Ruler of the Synagogue (whom our Saviour himselfe calleth hypocrite Luke 13.15.) with great indignation and zeale reproveth the people for travelling and comming to be healed on the Sabbath Day; and telleth them Luke 13.14.
The Ruler of the Synagogue (whom our Saviour himself calls hypocrite Lycia 13.15.) with great Indignation and zeal Reproveth the people for traveling and coming to be healed on the Sabbath Day; and Telleth them Lycia 13.14.
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And the hypocriticall Iewes blame the poore man greatly, whom Christ had cured at the poole of Bethesda for carrying away his bed upon the Sabbath Day.
And the hypocritical Iewes blame the poor man greatly, whom christ had cured At the pool of Bethesda for carrying away his Bed upon the Sabbath Day.
Though the respect he hath to his credit, and because he will be neighbourlike, bring him to Church sometimes (if he live where the fashion is to do so) yet hath he no zeale for the Sabbath, it never troubleth him to see it profaned by others;
Though the respect he hath to his credit, and Because he will be neighbourlike, bring him to Church sometime (if he live where the fashion is to do so) yet hath he no zeal for the Sabbath, it never Troubles him to see it profaned by Others;
Fourthly, You shall have many an hypocrite that loveth the sincerity of religion, and hateth Popery, will-worship and idolatry, with all the reliques and monuments of it.
Fourthly, You shall have many an hypocrite that loves the sincerity of Religion, and hates Popery, will-worship and idolatry, with all the Relics and monuments of it.
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Neither may any man dislike and despise these things (as alas too many doe) because they have beene found in the practice of some notorious hypocrites.
Neither may any man dislike and despise these things (as alas too many do) Because they have been found in the practice of Some notorious Hypocrites.
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Thou abhorrest idols, saith the Apostle to the hypocriticall Iew, Rom. 2.22. On the other side, He loveth the sincerity of religion, and gloryeth greatly in this, that he professeth the Gospell and serveth God according to his Word.
Thou Abhorrest Idols, Says the Apostle to the hypocritical Iew, Rom. 2.22. On the other side, He loves the sincerity of Religion, and Glorieth greatly in this, that he Professes the Gospel and serves God according to his Word.
all religions are alike to him, if they be commanded by authority. He willingly walketh after the commandement, as the Prophet speaketh of Ephraim, Hos. 5.11. He seeth no great hurt in Popery;
all Religions Are alike to him, if they be commanded by Authority. He willingly walks After the Commandment, as the Prophet speaks of Ephraim, Hos. 5.11. He sees no great hurt in Popery;
In which respect the Apostle calleth Gods owne ceremoniall law a carnall commandement, Heb. 7.16. and carnall ordinances, Hebr. 9.10. because they are so agreeable to the disposition and liking of a carnall and naturall man.
In which respect the Apostle calls God's own ceremonial law a carnal Commandment, Hebrew 7.16. and carnal ordinances, Hebrew 9.10. Because they Are so agreeable to the disposition and liking of a carnal and natural man.
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but even such as are small in comparison of others (as the least oathes, wanton words, games that are doubtfull or of evill report, &c.) The hypocriticall Pharisee (as our Saviour telleth us, Luk. 11.42.) would not faile in the tything of mint and rue, or the least herbe that grew in his garden:
but even such as Are small in comparison of Others (as the least Oaths, wanton words, games that Are doubtful or of evil report, etc.) The hypocritical Pharisee (as our Saviour Telleth us, Luk. 11.42.) would not fail in the tithing of mint and rue, or the least herb that grew in his garden:
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Now all these things that I hvae noted to be in some hypocrites are certainly all of them in themselves excellent good things. 1. To frequent constantly the sound Ministery of the Word: 2. To heare the Word not drowsily and heavily, but with delight;
Now all these things that I hvae noted to be in Some Hypocrites Are Certainly all of them in themselves excellent good things. 1. To frequent constantly the found Ministry of the Word: 2. To hear the Word not drowsily and heavily, but with delight;
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6. To love the sincerity of religion, and hate will-worship and idolatry; 7. Lastly, To abstaine from the smallest sinnes, and even from all appearance of evill;
6. To love the sincerity of Religion, and hate will-worship and idolatry; 7. Lastly, To abstain from the Smallest Sins, and even from all appearance of evil;
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Let no man that hath heard mee this day teach that these things are to bee found in some hypocrites, rejoyce in his heart (as I feare some of you will) and say, these gadders after Sermons, these holy brethren that stand so much upon sincerity,
Let no man that hath herd me this day teach that these things Are to be found in Some Hypocrites, rejoice in his heart (as I Fear Some of you will) and say, these gadders After Sermons, these holy brothers that stand so much upon sincerity,
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and can abide nothing that savours of Popery, these precise fooles that must be singular forsooth, that dare not sweare by small oathes, were all well taxed to day.
and can abide nothing that savours of Popery, these precise Fools that must be singular forsooth, that Dare not swear by small Oaths, were all well taxed to day.
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As appeareth in the example both of Iehoabaz the King of Israel, 2 King. 13.4, 5, and of the mariners, Ion. 1.14, 15. And on the other side, as they can have no true goodnesse in them but are Atheists in heart that use not to pray, Psal. 14.14. The foole hath said in his heart, there is no God; He calleth not upon God ;
As appears in the Exampl both of Iehoabaz the King of Israel, 2 King. 13.4, 5, and of the Mariners, Ion. 1.14, 15. And on the other side, as they can have no true Goodness in them but Are Atheists in heart that use not to pray, Psalm 14.14. The fool hath said in his heart, there is no God; He calls not upon God;
Great peace have they (saith David, Psal. 119.165.) that love thy Law, (And by the Law and Word of God, the same thing is meant throughout that Psalme) and nothing shall offend them.
Great peace have they (Says David, Psalm 119.165.) that love thy Law, (And by the Law and Word of God, the same thing is meant throughout that Psalm) and nothing shall offend them.
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Lecture CXXXIV. On Psalme 51.7. Decemb. 8. 1629. IT followeth now that we shew the truth of this third Motive in that goodnesse also that is to be found in many an hypocrite.
Lecture CXXXIV. On Psalm 51.7. December 8. 1629. IT follows now that we show the truth of this third Motive in that Goodness also that is to be found in many an hypocrite.
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But the hypocrites goodnesse is seene most in the duties of the first Table, and shewed in such things as do more directly and immediately concern the Lord himselfe.
But the Hypocrites Goodness is seen most in the duties of the First Table, and showed in such things as do more directly and immediately concern the Lord himself.
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Lecture CXXXV. On Psalme 51.7. Decemb. 22. 1629. IT followeth now that we confirme the same unto you in the other three particulars. And for the third.
Lecture CXXXV. On Psalm 51.7. December 22. 1629. IT follows now that we confirm the same unto you in the other three particulars. And for the third.
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yet is that no signe of an hypocrite, neither is the conscionable and precise observation of the Sabbath to be misliked ever a whit the more for that.
yet is that no Signen of an hypocrite, neither is the conscionable and precise observation of the Sabbath to be misliked ever a whit the more for that.
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The spirituall observation of it by the inward man, when wee call the Sabbath a delight, the holy of the Lord, honourable, as the Prophet speaketh Esa 58.13. That is;
The spiritual observation of it by the inward man, when we call the Sabbath a delight, the holy of the Lord, honourable, as the Prophet speaks Isaiah 58.13. That is;
When wee can joy in that day, as in the Lords owne holy Day, and esteeme it in our heart a farre greater and more honourable Day than any other day, keeping the rest and performing the duties of the Day cheerefully, reverently, conscionably, spiritually:
When we can joy in that day, as in the lords own holy Day, and esteem it in our heart a Far greater and more honourable Day than any other day, keeping the rest and performing the duties of the Day cheerfully, reverently, Conscionably, spiritually:
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The outward and bodily observation of it (which may bee performed by a man that hath no truth of grace in him at all) is nothing in Gods account in comparison of this.
The outward and bodily observation of it (which may be performed by a man that hath no truth of grace in him At all) is nothing in God's account in comparison of this.
The exercising of our selves upon that day in doing of the Lords worke, the spending of it in such holy duties both publike and private as may breed and increase grace and sanctification in us, is a greater matter and more pleasing to God a great deale than that is.
The exercising of our selves upon that day in doing of the lords work, the spending of it in such holy duties both public and private as may breed and increase grace and sanctification in us, is a greater matter and more pleasing to God a great deal than that is.
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Hee will have thee not onely to rest from thine owne labours, but to spend the Day (so farre as thy bodily necessitie will permit) in such religious duties as may make thee a more holy and a better man.
He will have thee not only to rest from thine own labours, but to spend the Day (so Far as thy bodily necessity will permit) in such religious duties as may make thee a more holy and a better man.
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The Hebrew word Sabbat (from whence the Sabbath Day received the name) signifieth not such a rest as wherein one sitteth still and doth nothing (as the word Noach doth) but onely a resting and ceasing from that which hee did before.
The Hebrew word Sabbat (from whence the Sabbath Day received the name) signifies not such a rest as wherein one Sitteth still and does nothing (as the word Noah does) but only a resting and ceasing from that which he did before.
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For, My Father worketh hitherto, and I worke, saith our Saviour Iohn 5.17. but because he rested from all the worke that hee had made, as Moses saith there.
For, My Father works hitherto, and I work, Says our Saviour John 5.17. but Because he rested from all the work that he had made, as Moses Says there.
but from such workes as we did and might doe upon the six dayes. God never allowed us any day to spend in idlenesse and doing of nothing; specially not that day.
but from such works as we did and might do upon the six days. God never allowed us any day to spend in idleness and doing of nothing; specially not that day.
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or talking, or sitting at our doores, or walking abroad? How would you have us passe the time for the whole day? To such a one I answer, Thou hast so much worke to doe,
or talking, or sitting At our doors, or walking abroad? How would you have us pass the time for the Whole day? To such a one I answer, Thou hast so much work to do,
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as no good hearth hath cause with those carnall professours Malachy 1.13. to snuffe at it and to cry, behold what a wearinesse it is, how •edious and toylesome a thing it is to keepe the Sabbath as these men would have us to doe? But the true Christian findeth just cause to call the Sabbath a delight (as the Prophet speaketh Esa 58.13.) for all this worke and labour that God hath enjoyned us in it.
as no good hearth hath cause with those carnal professors Malachy 1.13. to snuff At it and to cry, behold what a weariness it is, how •edious and toilsome a thing it is to keep the Sabbath as these men would have us to do? But the true Christian finds just cause to call the Sabbath a delight (as the Prophet speaks Isaiah 58.13.) for all this work and labour that God hath enjoined us in it.
And both the family-duties and secret duties which wee are bound to performe every day, are (by the equity of that law Numbers 28.9, 10.) to bee doubled upon the Sabbath Day.
And both the Family duties and secret duties which we Are bound to perform every day, Are (by the equity of that law Numbers 28.9, 10.) to be doubled upon the Sabbath Day.
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And in very deed the Lord hath for that very cause (chiefly) commanded us to rest from all our owne worke upon the Sabbath Day, that wee might the better attend upon,
And in very deed the Lord hath for that very cause (chiefly) commanded us to rest from all our own work upon the Sabbath Day, that we might the better attend upon,
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And I gave them my Sabbaths (saith the Lord Ezekiel 20.12.) to be a signe betwixt mee and them, that they might know that I am the Lord that sanctifie them.
And I gave them my Sabbaths (Says the Lord Ezekielem 20.12.) to be a Signen betwixt me and them, that they might know that I am the Lord that sanctify them.
nor careth for it (how strict soever he be in resting from his owne labours) that keepeth it not holy, that spendeth in not in such religious duties as wherein we may know and feele by experience, that it is the Lord who (by his ordinances) doth sanctifie him, who doth both begin and increase grace in his soule.
nor Careth for it (how strict soever he be in resting from his own labours) that Keepeth it not holy, that spendeth in not in such religious duties as wherein we may know and feel by experience, that it is the Lord who (by his ordinances) does sanctify him, who does both begin and increase grace in his soul.
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though the bodily observation of the Sabbath and that that is performed by the outward man onely bee nothing in Gods account in comparison of the spirituall observation of it with the heart and inward man;
though the bodily observation of the Sabbath and that that is performed by the outward man only be nothing in God's account in comparison of the spiritual observation of it with the heart and inward man;
This will sufficiently appeare unto you in that promise the Lord hath made unto it, Ier. 17.24 — 26. wherein he plainly declareth, that the flourishing estate both of Church and Common-wealth dependeth greatly even upon this;
This will sufficiently appear unto you in that promise the Lord hath made unto it, Jeremiah 17.24 — 26. wherein he plainly Declareth, that the flourishing estate both of Church and Commonwealth dependeth greatly even upon this;
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even upon the strict observing of the bodily rest from our owne workes upon the Lords holy Day. Two things are to be observed in this promise. 1. The duty unto which the promise is made, ver. 24. If ye diligently hearken unto me, saith the Lord, to bring in no burden through the gates of the City on the Sabbath Day,
even upon the strict observing of the bodily rest from our own works upon the lords holy Day. Two things Are to be observed in this promise. 1. The duty unto which the promise is made, ver. 24. If you diligently harken unto me, Says the Lord, to bring in no burden through the gates of the city on the Sabbath Day,
As if hee should say, If ye carefully looke to this, that no burdens, no carriages goe in and out at the gates of Ierusalem on the Sabbath Day, that the Sabbath may be but so farre hallowed that no worke be suffred to be done upon that Day.
As if he should say, If you carefully look to this, that no burdens, no carriages go in and out At the gates of Ierusalem on the Sabbath Day, that the Sabbath may be but so Far hallowed that no work be suffered to be done upon that Day.
The first concerneth the common-wealth and civill state, Verse 25. Then shall there enter into the gates of this City Kings and Princes sitting upon the Throne of David, riding in chariots,
The First concerns the commonwealth and civil state, Verse 25. Then shall there enter into the gates of this city Kings and Princes sitting upon the Throne of David, riding in chariots,
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and from the places about Ierusalem, &c. As if he should say, My solemne assemblies shall be duly frequented, there shall be no sects and heresies, no schisme or separation, I will continue mine owne worship and the purity of my holy Religion among you.
and from the places about Ierusalem, etc. As if he should say, My solemn assemblies shall be duly frequented, there shall be no Sects and heresies, no Schism or separation, I will continue mine own worship and the purity of my holy Religion among you.
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On the other side, it is worth the noting how all publike judgements and common calamities that ever befell Gods people are imputed by the Holy Ghost to no one sinne more than to the profanation of the Sabbath,
On the other side, it is worth the noting how all public Judgments and Common calamities that ever befell God's people Are imputed by the Holy Ghost to no one sin more than to the profanation of the Sabbath,
If you compare 2 Chronicles 36.21. with Leviticus 26.34, 35. you shall finde this noted for a chiefe cause of that miserable captivity that Gods people did endure in Babylon, Because the land did not rest in your Sabbaths (saith the Lord) when yee dwelt upon it.
If you compare 2 Chronicles 36.21. with Leviticus 26.34, 35. you shall find this noted for a chief cause of that miserable captivity that God's people did endure in Babylon, Because the land did not rest in your Sabbaths (Says the Lord) when ye dwelled upon it.
And Nehemiah telleth them so much after their returne from that captivity, Nehemiah 13.18. that God did bring all the evill that was come upon them and upon Ierusalem, because their fathers had prophaned the Sabbath so as they then did.
And Nehemiah Telleth them so much After their return from that captivity, Nehemiah 13.18. that God did bring all the evil that was come upon them and upon Ierusalem, Because their Father's had Profaned the Sabbath so as they then did.
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and did not our God bring all this evill upon us, and upon this City? And looke what hath beene said of every Church and Kingdome, that the flourishing estate or ruine thereof dependeth greatly upon the observation or neglect even of this outward rest;
and did not our God bring all this evil upon us, and upon this city? And look what hath been said of every Church and Kingdom, that the flourishing estate or ruin thereof dependeth greatly upon the observation or neglect even of this outward rest;
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But the more conscionable any man is in resting from all his owne workes upon that Day, the more plentifull a blessing hee shall be sure to receive from God upon the labours of his calling in the six dayes.
But the more conscionable any man is in resting from all his own works upon that Day, the more plentiful a blessing he shall be sure to receive from God upon the labours of his calling in the six days.
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How should I live (saith he) if I should do no businesse on the Sabbath Day? I cannot maintaine my charge by going to Church and doing nothing for a whole day.
How should I live (Says he) if I should do no business on the Sabbath Day? I cannot maintain my charge by going to Church and doing nothing for a Whole day.
But marke I pray you how God answereth these men, Leviticus 25. The Lord gave his people then a commandement to keepe every seventh yeere a Sabbath all the yeere long,
But mark I pray you how God Answers these men, Leviticus 25. The Lord gave his people then a Commandment to keep every seventh year a Sabbath all the year long,
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thus farre forth The seventh yeare shall be a Sabbath of rest to the land (saith the Lord there, verse 4, 5.) a Sabbath for the Lord, thou shalt neither sow thy field nor prune thy vineyard ;
thus Far forth The seventh year shall be a Sabbath of rest to the land (Says the Lord there, verse 4, 5.) a Sabbath for the Lord, thou shalt neither sow thy field nor prune thy vineyard;
no nor reape and gather that that grew of it owne accord to thy private use (for so the 5 verse is to bee understood.) And if ye shall say and object (saith the Lord, verse 20, 21.) what shall wee eat the seventh yeere? As if he should say,
no nor reap and gather that that grew of it own accord to thy private use (for so the 5 verse is to be understood.) And if you shall say and Object (Says the Lord, verse 20, 21.) what shall we eat the seventh year? As if he should say,
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How shall wee live then that yeere, seeing wee shall neither sow nor reape (As indeed they had much more reason to object this against the keeping of one yeare in seaven,
How shall we live then that year, seeing we shall neither sow nor reap (As indeed they had much more reason to Object this against the keeping of one year in seaven,
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then wee have against the keeping of one day in seven for a Sabbath) the Lord answereth this, verse 21. I will command my blessing upon you in the sixt yeare,
then we have against the keeping of one day in seven for a Sabbath) the Lord Answers this, verse 21. I will command my blessing upon you in the sixt year,
So may I say to thee, Keepe the Sabbath conscionably, remember the Sabbath day before it come and cast for it by dispatching before hand all that thou hast to doe,
So may I say to thee, Keep the Sabbath Conscionably, Remember the Sabbath day before it come and cast for it by dispatching before hand all that thou hast to do,
and the Lord will command his blessing upon thy labours in the six daies accordingly, so as thou shalt not bee impoverished ever a whit but enriched by it.
and the Lord will command his blessing upon thy labours in the six days accordingly, so as thou shalt not be impoverished ever a whit but enriched by it.
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On the other side the Lord hath beene wont to reveale his wrath from heaven upon townes and families and upon particular persons as much for this one sinne of profaning the Sabbath, as for any other.
On the other side the Lord hath been wont to reveal his wrath from heaven upon Towns and families and upon particular Persons as much for this one sin of profaning the Sabbath, as for any other.
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And if it please him so well to see men rest from their owne workes upon that day (which yet as I told you is but the least thing that belongeth to the right observation of it) you may bee sure hee is much more pleased to see men spend that day in doing of his workes, in exercising themselves in those duties of piety and mercy which hee hath appointed to bee done upon that day, especially in seeing them keepe his Sabbaths spiritually and conscionably.
And if it please him so well to see men rest from their own works upon that day (which yet as I told you is but the least thing that belongeth to the right observation of it) you may be sure he is much more pleased to see men spend that day in doing of his works, in exercising themselves in those duties of piety and mercy which he hath appointed to be done upon that day, especially in seeing them keep his Sabbaths spiritually and Conscionably.
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And for these was the Sabbath chiefly ordained, that God might by it in the use of his ordinances inrich our soules with spirituall blessings in heavenly things.
And for these was the Sabbath chiefly ordained, that God might by it in the use of his ordinances enrich our Souls with spiritual blessings in heavenly things.
So the Lord saith, Ezekiel 20.12. that hee gave his Sabbaths to his people to that end that they might know that hee was the Lord that sanctified them.
So the Lord Says, Ezekielem 20.12. that he gave his Sabbaths to his people to that end that they might know that he was the Lord that sanctified them.
Yea the Lord hath promised, Esa. 56.6, 7. to every one, that keepeth his Sabbath from polluting it, that he will make them ioyfull in his house of prayer.
Yea the Lord hath promised, Isaiah 56.6, 7. to every one, that Keepeth his Sabbath from polluting it, that he will make them joyful in his house of prayer.
By these two places it appeareth that God hath bound himselfe by promise to them that keepe his Sabbath (not onely to worke sanctification, increase of holinesse,
By these two places it appears that God hath bound himself by promise to them that keep his Sabbath (not only to work sanctification, increase of holiness,
but also) by his spirit of adoption to increase in their hearts a lively sense of his favour, assurance that he heareth and accepteth their prayers, peace of conscience, joy in the Holy Ghost;
but also) by his Spirit of adoption to increase in their hearts a lively sense of his favour, assurance that he hears and Accepteth their Prayers, peace of conscience, joy in the Holy Ghost;
Why (may you say) may not a man receive increase of grace and spirituall comfort in the use of Gods ordinances on any other day, but onely on the Sabbath? I answer, Yes verily;
Why (may you say) may not a man receive increase of grace and spiritual Comfort in the use of God's ordinances on any other day, but only on the Sabbath? I answer, Yes verily;
For concerning them also wee have a promise, Esa. 58.14. that he that heartily and spiritually keepeth the Sabbath God will cause him to ride upon the high places of the earth (he shall have honour and esteeme in the world so farre as it shall be good for him) and he will feed him with the heritage of Iacob ;
For Concerning them also we have a promise, Isaiah 58.14. that he that heartily and spiritually Keepeth the Sabbath God will cause him to ride upon the high places of the earth (he shall have honour and esteem in the world so Far as it shall be good for him) and he will feed him with the heritage of Iacob;
Yea the Lord will nourish and feed them, he shall eat the good things of the land, as the Lord promiseth, Esa. 1.19. to all that yeeld willing obedience unto him.
Yea the Lord will nourish and feed them, he shall eat the good things of the land, as the Lord promises, Isaiah 1.19. to all that yield willing Obedience unto him.
Let the Magistrate make lawes that tend most directly to the honour of God, that concerne the weightiest matters of Gods law (as our gracious Iehosaphat hath done for the observation of the Sabbath,
Let the Magistrate make laws that tend most directly to the honour of God, that concern the Weightiest matters of God's law (as our gracious Jehoshaphat hath done for the observation of the Sabbath,
for the punishment of swearing, for the suppressing of the multitude and disorders of ale-houses, the very chiefe nurseries of all profanesse and impiety) these lawes you shall find they have no zeale for at all;
for the punishment of swearing, for the suppressing of the multitude and disorders of Alehouses, the very chief nurseries of all profaneness and impiety) these laws you shall find they have no zeal for At all;
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they count it a most odions thing for any man (yea though he be an officer that is bound by his oath to doe it) to seeke or urge the execution of these lawes against any offender.
they count it a most odious thing for any man (yea though he be an officer that is bound by his oath to do it) to seek or urge the execution of these laws against any offender.
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And so much may serve for that part of my application which is more generall. The other part I must direct to you of this Towne and Congregation more specially.
And so much may serve for that part of my application which is more general. The other part I must Direct to you of this Town and Congregation more specially.
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And yet not so to them of this Towne as if I thought none of you that heare me were to be blamed for these faults that I shall now reprove but onely they of this Towne;
And yet not so to them of this Town as if I Thought none of you that hear me were to be blamed for these Faults that I shall now reprove but only they of this Town;
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I know well to some hearers all that we use to say in reproofe of sinne is wont to be very unsavoury and harsh, specially if it be any whit particular and sharp.
I know well to Some hearers all that we use to say in reproof of sin is wont to be very unsavoury and harsh, specially if it be any whit particular and sharp.
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I will give you but two places for this, one in the Old Testament, and another in the New. The first is Esa. 58.1. Observe foure points in that charge. 1. Cry aloud, it must be done feelingly and with affection. 2. Spare not, it must be done without partiality. 3. Lift up thy voice like a trumpet, it must be done zealously and vehemently. 4. Shew my people their transgressions and the house of Iacob their sinnes, it must be done plainely and particularly.
I will give you but two places for this, one in the Old Testament, and Another in the New. The First is Isaiah 58.1. Observe foure points in that charge. 1. Cry aloud, it must be done feelingly and with affection. 2. Spare not, it must be done without partiality. 3. Lift up thy voice like a trumpet, it must be done zealously and vehemently. 4. Show my people their transgressions and the house of Iacob their Sins, it must be done plainly and particularly.
The other place is 2 Tim. 4.1, 2. I charge thee before God and the Lord Iesus Christ who shall judge the quick and dead at his appearing, and in his kingdome:
The other place is 2 Tim. 4.1, 2. I charge thee before God and the Lord Iesus christ who shall judge the quick and dead At his appearing, and in his Kingdom:
Observe three things in this place. 1. That this duty of our ministery is twice pressed upon us, reprove, rebuke. 2. That we are charged to be instant in it NONLATINALPHABET stand much upon it. 3. With what a charge this is pressed upon us, verse 1. As if he should say, Thou canst never answer it unto God,
Observe three things in this place. 1. That this duty of our Ministry is twice pressed upon us, reprove, rebuke. 2. That we Are charged to be instant in it stand much upon it. 3. With what a charge this is pressed upon us, verse 1. As if he should say, Thou Canst never answer it unto God,
If we see any sinne among you, and discover it not, reprove it not, the Lord telleth us plainely, Ezek. 3.18. that he will require your bloud at our hands.
If we see any sin among you, and discover it not, reprove it not, the Lord Telleth us plainly, Ezekiel 3.18. that he will require your blood At our hands.
But if we discharge our duty this way, though you will not be reclaimed and leave your sinne (as I feare many of you whose sinne I shall now reprove will not) yet we have delivered our owne soules, as the Lord telleth us, verse 19. Yea the Lord observeth this in the false Prophets as a chiefe note of an unfaithfull Minister, Lam. 2.14. They have not discovered thine iniquity unto thee, saith he.
But if we discharge our duty this Way, though you will not be reclaimed and leave your sin (as I Fear many of you whose sin I shall now reprove will not) yet we have Delivered our own Souls, as the Lord Telleth us, verse 19. Yea the Lord observeth this in the false prophets as a chief note of an unfaithful Minister, Lam. 2.14. They have not discovered thine iniquity unto thee, Says he.
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And indeed if you yeeld to Gods Word and reforme your selves in those things that shall be reproved by it, the reproofe that shall be given will be nothing to your reproach but to your credit, and honour rather.
And indeed if you yield to God's Word and reform your selves in those things that shall be reproved by it, the reproof that shall be given will be nothing to your reproach but to your credit, and honour rather.
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And to this day (blessed be God) for the meanes of sanctifying the Sabbath by the publique ministery in our Church assemblies, I dare say it is little or nothing behind any other Church in the countrey.
And to this day (blessed be God) for the means of sanctifying the Sabbath by the public Ministry in our Church assemblies, I Dare say it is little or nothing behind any other Church in the country.
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And yet for all that by many amongst us the Sabbath is as much profaned in all the three branches of the commandement touching the right observation of it, which I told you of the last day,
And yet for all that by many among us the Sabbath is as much profaned in all the three branches of the Commandment touching the right observation of it, which I told you of the last day,
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The first and chiefe thing that God requireth in the observation of his Sabbath, is this, That we keepe his rest and performe the duties of his worship that day cheerefully and reverently and spiritually.
The First and chief thing that God requires in the observation of his Sabbath, is this, That we keep his rest and perform the duties of his worship that day cheerfully and reverently and spiritually.
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And on the other side he telleth us, Matth. 15.8, 9. that they who when they seeme to worship God have their hearts farre from him, worship him in vaine.
And on the other side he Telleth us, Matthew 15.8, 9. that they who when they seem to worship God have their hearts Far from him, worship him in vain.
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yet make open profession when they are heere that they have no delight in it, as the Prophet speaketh of them in his time, Ieremy 6.10. they have no heart to it at all.
yet make open profession when they Are Here that they have no delight in it, as the Prophet speaks of them in his time, Ieremy 6.10. they have no heart to it At all.
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I know many of you will be apt to say, Is that such a matter for a man (an ancient man especially) to bee a little sleepy and drowsy some times? And that it is not well done of me thus openly to disgrace men for their weaknesses and infirmities.
I know many of you will be apt to say, Is that such a matter for a man (an ancient man especially) to be a little sleepy and drowsy Some times? And that it is not well done of me thus openly to disgrace men for their Weaknesses and infirmities.
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I speake of a sinne that is publique and open to the Congregation. Of a sinne of which it may be said as the Prophet speaketh, Esa. 3.9. They declare their sinne as Sodom they hide it not.
I speak of a sin that is public and open to the Congregation. Of a sin of which it may be said as the Prophet speaks, Isaiah 3.9. They declare their sin as Sodom they hide it not.
Secondly, I speake of a sin that is so growne into fashion heere, in so common and generall use, that no man seemeth to count it any shame at all to him to doe it.
Secondly, I speak of a since that is so grown into fashion Here, in so Common and general use, that no man seems to count it any shame At all to him to do it.
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Thirdly, I speak of a sinne that (together with the profanenesse of the children in laughing out and sporting and fighting in the Church ordinarily every Sabbath day) is a great blemish to our Church assemblies,
Thirdly, I speak of a sin that (together with the profaneness of the children in laughing out and sporting and fighting in the Church ordinarily every Sabbath day) is a great blemish to our Church assemblies,
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and such as may provoke the Lord to say of them as he doth of those, Esa. 1.13. The Sabbaths, the calling of assemblies I cannot away with, it is iniquity even the solemne meetings.
and such as may provoke the Lord to say of them as he does of those, Isaiah 1.13. The Sabbaths, the calling of assemblies I cannot away with, it is iniquity even the solemn meetings.
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And I were much to blame, if I should censure any man for this rigorously. I know well the Apostles rule, Gal. 6.1. If any man bee overtaken with a fault (a frailty and infirmity, hee meaneth) yee that are spirituall restore such a one, in the spirit of meekenesse, considering thy selfe least thou also be tempted.
And I were much to blame, if I should censure any man for this rigorously. I know well the Apostles Rule, Gal. 6.1. If any man be overtaken with a fault (a frailty and infirmity, he means) ye that Are spiritual restore such a one, in the Spirit of meekness, considering thy self lest thou also be tempted.
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And what man is there that is not subject to naturall infirmities? But if thy sleeping were onely an infirmity, thou wouldest not be so pleased with thy selfe in it; it would trouble thee more:
And what man is there that is not Subject to natural infirmities? But if thy sleeping were only an infirmity, thou Wouldst not be so pleased with thy self in it; it would trouble thee more:
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There is a spirituall spirit of infirmity, Luke 13.11. The Devill hath made thee so weake that thou canst resist no temptation, that thou art as unable to stand against temptation as the chaffe is to withstand the power of the winde, Psal. 14. It is a cursed infirmity when thou art so weake as that thou canst not cease from sinne, as the Apostle speaketh, 2 Pet. 2.14.
There is a spiritual Spirit of infirmity, Lycia 13.11. The devil hath made thee so weak that thou Canst resist no temptation, that thou art as unable to stand against temptation as the chaff is to withstand the power of the wind, Psalm 14. It is a cursed infirmity when thou art so weak as that thou Canst not cease from sin, as the Apostle speaks, 2 Pet. 2.14.
But the Apostle speaking of the frailties and infirmities that were in himselfe, and the rest of the faithfull, Rom. 7. and 8. Giveth us foure notes whereby a sinne of infirmity may be knowne from a raigning sinne.
But the Apostle speaking of the frailties and infirmities that were in himself, and the rest of the faithful, Rom. 7. and 8. Gives us foure notes whereby a sin of infirmity may be known from a reigning sin.
Knowing his weakenesse he armed himselfe aforehand against it, by purposing with himselfe to take heed to himselfe that he might not fall into it, as David did, Psal. 39.1. I said, I will take heed to my wayes that I sin not with my tongue, I will keep my mouth as with a bridle.
Knowing his weakness he armed himself aforehand against it, by purposing with himself to take heed to himself that he might not fallen into it, as David did, Psalm 39.1. I said, I will take heed to my ways that I sin not with my tongue, I will keep my Mouth as with a bridle.
The third is Verse 24. O wretched man that I am who shall deliver me from the body of this death? Hee was much troubled and grieved when he was overtaken with it, it was a great burden to his soule;
The third is Verse 24. Oh wretched man that I am who shall deliver me from the body of this death? He was much troubled and grieved when he was overtaken with it, it was a great burden to his soul;
to sleepe ordinarily a great part of the Sermon while (as many of you use to doe) nay to sleepe at all in the Church without shame, without feare, without stirring up your selves;
to sleep ordinarily a great part of the Sermon while (as many of you use to do) nay to sleep At all in the Church without shame, without Fear, without stirring up your selves;
Yee shall keepe my Sabbaths and reverence my Sanctuary, saith the Lord twice to his people Levit. 19.30.26.2. God will never account thee a keeper of his Sabbaths that shewest no more reverent respect unto his Sanctuary.
Ye shall keep my Sabbaths and Reverence my Sanctuary, Says the Lord twice to his people Levit. 19.30.26.2. God will never account thee a keeper of his Sabbaths that shewest no more reverend respect unto his Sanctuary.
Despise yee the Church of God? saith the Apostle 1 Cor. 11.22. 2. In respect of the holy Angels who are then chiefly present with Gods people and have a charge to attend them when they are assembled together to worship God, both to bee as a guard unto them,
Despise ye the Church of God? Says the Apostle 1 Cor. 11.22. 2. In respect of the holy Angels who Are then chiefly present with God's people and have a charge to attend them when they Are assembled together to worship God, both to be as a guard unto them,
And more plainly taught us by the Apostle 1 Cor. 11.10. For this cause (saith he in the congregation) ought the woman to have power on her head (that is, her vaile which is a signe of her husbands power and superiority over her) because of the Angels. 3. In respect of the Lord himselfe who is in a speciall sort present there where his people are assembled to worship him.
And more plainly taught us by the Apostle 1 Cor. 11.10. For this cause (Says he in the congregation) ought the woman to have power on her head (that is, her veil which is a Signen of her Husbands power and superiority over her) Because of the Angels. 3. In respect of the Lord himself who is in a special sort present there where his people Are assembled to worship him.
And canst thou then call it thine infirmity to shew no more reverence in such a presence, to sleepe at a Sermon ordinarily without feare, without shame,
And Canst thou then call it thine infirmity to show no more Reverence in such a presence, to sleep At a Sermon ordinarily without Fear, without shame,
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yea the Lord Himselfe doe all looke upon thee and behold thee? And so much shall serve to be said in reproofe of that fault which is committed against the first branch of the commandement.
yea the Lord Himself do all look upon thee and behold thee? And so much shall serve to be said in reproof of that fault which is committed against the First branch of the Commandment.
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The second branch of the fourth commandement requireth us to spend the day (so farre as our bodily necessities will permit) in holy and religious duties both publike and private;
The second branch of the fourth Commandment requires us to spend the day (so Far as our bodily necessities will permit) in holy and religious duties both public and private;
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but specially in such as are publike. Therefore wee shall finde that the Lord calleth the Sabbath, Levit. 23.2. a holy convocation, as if it were nothing else, as if the whole day were to be spent at Church and in keeping of holy assemblies.
but specially in such as Are public. Therefore we shall find that the Lord calls the Sabbath, Levit. 23.2. a holy convocation, as if it were nothing Else, as if the Whole day were to be spent At Church and in keeping of holy assemblies.
And for this we have the example of our blessed Saviour who though he was able to spend the day in private duties of piety a thousand times better then ever any other man was;
And for this we have the Exampl of our blessed Saviour who though he was able to spend the day in private duties of piety a thousand times better then ever any other man was;
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yet it is said Luk. 4 ▪ 16. His custome was to goe to the Synagogue to the Church every Sabbath day. And yet though (as I said before) our Church assemblies be as well frequented in this Towne by many as in any other place,
yet it is said Luk. 4 ▪ 16. His custom was to go to the Synagogue to the Church every Sabbath day. And yet though (as I said before) our Church assemblies be as well frequented in this Town by many as in any other place,
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yet shall you hardly finde in any place more Atheist recusants, more that doe seldome or never come to Church, that doe so ordinarily and constantly serve the Devill in the Ale-house when we are serving God here in his house,
yet shall you hardly find in any place more Atheist recusants, more that do seldom or never come to Church, that do so ordinarily and constantly serve the devil in the Alehouse when we Are serving God Here in his house,
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you shall hardly finde (I beleeve) such open profession, of profanesse and contempt of the Sabbath in children and youth in all the country as in this Towne.
you shall hardly find (I believe) such open profession, of profaneness and contempt of the Sabbath in children and youth in all the country as in this Town.
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and Verse 17. It is said that in their sporting and playing they kept such a shouting and noise as Moses when hee heard it wondred what it should meane.
and Verse 17. It is said that in their sporting and playing they kept such a shouting and noise as Moses when he herd it wondered what it should mean.
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And surely amongst our youth such a shouting and hollowing may be heard as a man would thinke there were some Bull or Beare baited in our streets every Sabbath day.
And surely among our youth such a shouting and hollowing may be herd as a man would think there were Some Bull or Bear baited in our streets every Sabbath day.
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Hath God threatned to burne that Towne with unquenchable fire where men are allowed to doe the worke of their callings upon the Sabbath day (as you have heard out of Ier. 17.27.) and doe you thinke he can endure to see his Sabbath or any part of his Sabbath spent in ryoting and disorder? Specially,
Hath God threatened to burn that Town with unquenchable fire where men Are allowed to do the work of their callings upon the Sabbath day (as you have herd out of Jeremiah 17.27.) and do you think he can endure to see his Sabbath or any part of his Sabbath spent in rioting and disorder? Specially,
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he hateth ryoting on the Sabbath, much more then he doth working on the Sabbath. As is plaine by Esa. 58.13. Where in one verse he nameth and forbiddeth twice the following of our pleasures as the chiefe profanation of the Sabbath day.
he hates rioting on the Sabbath, much more then he does working on the Sabbath. As is plain by Isaiah 58.13. Where in one verse he names and forbiddeth twice the following of our pleasures as the chief profanation of the Sabbath day.
If the names of these children and servants were taken (as it is fit they should bee) many of them would bee found to bee the children of such parents, servants of such masters,
If the names of these children and Servants were taken (as it is fit they should be) many of them would be found to be the children of such Parents, Servants of such Masters,
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When Nehemiah saw how the Sabbath was profaned in Ierusalem by buying and selling of victuals, it is said Nehemiah 13.17. hee contended with the Nobles and Governours of Iudah, and blamed them for it.
When Nehemiah saw how the Sabbath was profaned in Ierusalem by buying and selling of victuals, it is said Nehemiah 13.17. he contended with the Nobles and Governors of Iudah, and blamed them for it.
he will charge you with all this. Wee have heard of a ruler of the Synagogue, Luke 13.14. that could not see the people doe that which hee thought to bee a profanation of the Sabbath, without great indignation.
he will charge you with all this. we have herd of a ruler of the Synagogue, Lycia 13.14. that could not see the people do that which he Thought to be a profanation of the Sabbath, without great Indignation.
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O that our Magistrates and inferiour officers, that our parents and masters of families had but some of his zeale for the Lords Sabbath, that they could not without indignation see or heare of the prophanation of it? Then should we (doubtlesse) have no such buying and selling, such loading and travelling;
O that our Magistrates and inferior Officers, that our Parents and Masters of families had but Some of his zeal for the lords Sabbath, that they could not without Indignation see or hear of the profanation of it? Then should we (doubtless) have no such buying and selling, such loading and traveling;
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Of all I may say ô that God would give us hearts to beleeve that which wee have heard taught us concerning the observation of the Sabbath day, out of the Word of God, by which wee must bee all judged at the great and dreadfull day,
Of all I may say o that God would give us hearts to believe that which we have herd taught us Concerning the observation of the Sabbath day, out of the Word of God, by which we must be all judged At the great and dreadful day,
And these imaginations and reasonings that wee have in us against the truth of God, the Apostle, 2 Cor. 10.4, 5. calleth strong holds and high things that exalt themselves against the knowledge of God.
And these Imaginations and reasonings that we have in us against the truth of God, the Apostle, 2 Cor. 10.4, 5. calls strong holds and high things that exalt themselves against the knowledge of God.
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But of all these strong holds and high things, I may say as our Saviour saith in another case and another sense speaking of the faith of miracles, Matth. 17.20. If wee had but as much faith as a graine of musterd seed, but a little faith to beleeve the promises and threatnings that we have heard concerning the observation or neglect of the Sabbath, we might easily remove all these mountaines out of our way.
But of all these strong holds and high things, I may say as our Saviour Says in Another case and Another sense speaking of the faith of Miracles, Matthew 17.20. If we had but as much faith as a grain of mustered seed, but a little faith to believe the promises and threatenings that we have herd Concerning the observation or neglect of the Sabbath, we might Easily remove all these Mountains out of our Way.
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In respect whereof it may be fitly said of them as Deborah speaketh in another case, Iudg. •. 9. My heart is towards the governours of Israel that offered themselves willingly among the people, Blesse ye the Lord.
In respect whereof it may be fitly said of them as Deborah speaks in Another case, Judges •. 9. My heart is towards the Governors of Israel that offered themselves willingly among the people, Bless you the Lord.
The hearts of all Gods people should be towards the governours of Israel, for shewing themselves so willing to provide for the sanctifying of the Lords Sabbath, we should all blesse the Lord for them.
The hearts of all God's people should be towards the Governors of Israel, for showing themselves so willing to provide for the sanctifying of the lords Sabbath, we should all bless the Lord for them.
But that which is said of the daies of King Iehos•phat, 2 Chron. 20.32, 33. may fitly be applied to our times, Iehosaphat did that which was right in the sight of the Lord.
But that which is said of the days of King Iehos•phat, 2 Chronicles 20.32, 33. may fitly be applied to our times, Jehoshaphat did that which was right in the sighed of the Lord.
that when they have but the least colour and semblance of law to justifie any of their unwarantable practises whereby they may trouble any of their brethren,
that when they have but the least colour and semblance of law to justify any of their unwarrantable practises whereby they may trouble any of their brothers,
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and devise deceitfull matters against them that are quiet in the land as the Prophet speaketh, Psal. 35.20. there they will seeme wondrous zealous for the lawes and presse them hotly, they frame their mischiefe by a law as the Prophet speaketh, Psal. 94.20. they pretend nothing so much for their deadly hatred against others that are innocent as that they doe not obey the law.
and devise deceitful matters against them that Are quiet in the land as the Prophet speaks, Psalm 35.20. there they will seem wondrous zealous for the laws and press them hotly, they frame their mischief by a law as the Prophet speaks, Psalm 94.20. they pretend nothing so much for their deadly hatred against Others that Are innocent as that they do not obey the law.
if thou doe despite unto the spirit of grace? What remaineth for thee when God shall open thine eyes and cause thee to see thine owne estate but a certaine fearfull looking for of judgement (as the Apostle speaketh there, ver. 27.) and of fiery indignation which shall devoure the adversaries, the adversaries of God, the haters of God.
if thou do despite unto the Spirit of grace? What remains for thee when God shall open thine eyes and cause thee to see thine own estate but a certain fearful looking for of judgement (as the Apostle speaks there, ver. 27.) and of fiery Indignation which shall devour the Adversaries, the Adversaries of God, the haters of God.
As we have no surer note that we are translated from death to life, that we are in the state of grace then this, if we love the brethren, as the Apostle teacheth us, 1 Iohn 3.14.
As we have no Surer note that we Are translated from death to life, that we Are in the state of grace then this, if we love the brothers, as the Apostle Teaches us, 1 John 3.14.
If we can love a disciple in the name of a disciple, as our Saviour speaketh, Matth. 10.42. so can we have no certainer a signe that there is no grace in us but we are in the very gall of bitternesse and bond of iniquity, as the the Apostle speaketh, Acts 8.23.
If we can love a disciple in the name of a disciple, as our Saviour speaks, Matthew 10.42. so can we have no certainer a Signen that there is no grace in us but we Are in the very Gall of bitterness and bound of iniquity, as the the Apostle speaks, Acts 8.23.
but onely for such faults as I named which they find to bee in them. And so the cursed Iewes could say for themselves, Iohn 10.33. For thy good workes wee stone thee not, but for thy blasphemy.
but only for such Faults as I nam which they find to be in them. And so the cursed Iewes could say for themselves, John 10.33. For thy good works we stone thee not, but for thy blasphemy.
Whereby it is plaine that the most that hate the professours of religion hate them not for any of their faults but onely for the goodnesse that they make profession of.
Whereby it is plain that the most that hate the professors of Religion hate them not for any of their Faults but only for the Goodness that they make profession of.
First, If thou didst hate and dislike them onely for their faults and not for their goodnesse thou wouldst be sure those faults were in them indeed, which thou so hatest them for.
First, If thou didst hate and dislike them only for their Faults and not for their Goodness thou Wouldst be sure those Faults were in them indeed, which thou so Hatest them for.
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This casting of iniquity upon professours and aptnesse that is in men to surmise and report evill of them without cause, argueth a deadly hatred not to their faults,
This casting of iniquity upon professors and aptness that is in men to surmise and report evil of them without cause, argue a deadly hatred not to their Faults,
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Secondly, If thou didst dislike or hate them for their faults onely, then thou wouldst hate other men also in whom the same and greater faults doe abound more then in them. But that thou dost not;
Secondly, If thou didst dislike or hate them for their Faults only, then thou Wouldst hate other men also in whom the same and greater Faults do abound more then in them. But that thou dost not;
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but it would grieve thee to heare and see that such as professe so well, should live so ill, that occasion should be given to wicked men to blaspheme and speake evill of religion through their sins.
but it would grieve thee to hear and see that such as profess so well, should live so ill, that occasion should be given to wicked men to Blaspheme and speak evil of Religion through their Sins.
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This is the nature of true zeale and hatred of sin, I beheld the transgressours and was grieved (saith David, Ps. 119.158.) because they kept not thy word.
This is the nature of true zeal and hatred of since, I beheld the transgressors and was grieved (Says David, Ps. 119.158.) Because they kept not thy word.
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IT followeth now that we proceed to prove that the two last points of goodnesse that I told you are to be found in some hypocrites, are likewise in themselves very good things,
IT follows now that we proceed to prove that the two last points of Goodness that I told you Are to be found in Some Hypocrites, Are likewise in themselves very good things,
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And how highly this pleaseth God when we doe nothing to worship him by, but that onely that he hath given us direction for in his Word, is evident by the reason of the second commandement, Exodus 20.5, 6. Where the Lord calleth them that will observe that commandement,
And how highly this Pleases God when we do nothing to worship him by, but that only that he hath given us direction for in his Word, is evident by the reason of the second Commandment, Exodus 20.5, 6. Where the Lord calls them that will observe that Commandment,
and will worship him onely according to his owne direction, and not after the will and inventions of men, (which is indeed the very summe of all that that God requireth of us in that commandement) he calleth them (I say) such as love him ;
and will worship him only according to his own direction, and not After the will and Inventions of men, (which is indeed the very sum of all that that God requires of us in that Commandment) he calls them (I say) such as love him;
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and refusing to admit any mixture of humane corruptions with it, in any man where he hath seene it, that he hath beene wont to reward it even in them that have beene no better than hypocrites.
and refusing to admit any mixture of humane corruptions with it, in any man where he hath seen it, that he hath been wont to reward it even in them that have been no better than Hypocrites.
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that in the great battell hee fought against Ieroboam, hee grounded his hope of victory on nothing so much as this, that Ieroboam had corrupted Gods worship,
that in the great battle he fought against Jeroboam, he grounded his hope of victory on nothing so much as this, that Jeroboam had corrupted God's worship,
as you shall find from Vers. 17. to the end of that Chapter. And yet if you look into 1 King. 15.3. you shall see that neither of these two men was any better than an hypocrite.
as you shall find from Vers. 17. to the end of that Chapter. And yet if you look into 1 King. 15.3. you shall see that neither of these two men was any better than an hypocrite.
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And on the other side, for a man to hate all idolatry and every thing that belongeth to it or proceedeth from it, is not to be blamed as a fault in any man,
And on the other side, for a man to hate all idolatry and every thing that belongeth to it or Proceedeth from it, is not to be blamed as a fault in any man,
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First, Sundry worthy men are highly commended of God for it. Three onely I will name unto you of whom no doubt can bee made but they were all most worthy and holy men.
First, Sundry worthy men Are highly commended of God for it. Three only I will name unto you of whom no doubt can be made but they were all most worthy and holy men.
as you shall see Ver. 15. Moreover the altar that was at Bethel, &c. And thirdly, of Hezekiah we read 2 King. 18.4. that he did more than so, and is highly commended of God for it.
as you shall see Ver. 15. Moreover the altar that was At Bethel, etc. And Thirdly, of Hezekiah we read 2 King. 18.4. that he did more than so, and is highly commended of God for it.
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For he did not only remove the high places, and break the images, and cut down the groves, but he brake also in peeces the brazen serpent which Moses had made,
For he did not only remove the high places, and break the Images, and Cut down the groves, but he brake also in Pieces the brazen serpent which Moses had made,
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And why did they thus? Might not these goodly images have beene retained still for the adorning and beautifying of the Temple? Might not the matter of them,
And why did they thus? Might not these goodly Images have been retained still for the adorning and beautifying of the Temple? Might not the matter of them,
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as is plaine, Deut. 7.25.) and the wood and timber of the groves have beene reserved and put to some good use, must they needs thus be burnt and stamped into powder? Alas what hurt was there (would a naturall man say) in the images or groves;
as is plain, Deuteronomy 7.25.) and the wood and timber of the groves have been reserved and put to Some good use, must they needs thus be burned and stamped into powder? Alas what hurt was there (would a natural man say) in the Images or groves;
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specially in the gold or silver, or wood of them? All the hurt was in them that did abuse them to idolatry, in the things themselves there was no hurt at all.
specially in the gold or silver, or wood of them? All the hurt was in them that did abuse them to idolatry, in the things themselves there was no hurt At all.
and might have beene profitably retained (one would have thought) for historicall use to keepe in remembrance the better that wonderfull worke of God in curing his people that had been stung with fiery Serpents by looking up unto it?
and might have been profitably retained (one would have Thought) for historical use to keep in remembrance the better that wonderful work of God in curing his people that had been stung with fiery Serpents by looking up unto it?
as he did for the pot of Mannah, Exodus 16.33. and for Aarons rod, Numbers 17.10. Hezekiah would not have broken it to peeces, though the people had abused it to superstition and idolatry never so much, he would have shewed his detestation to their Idolatry some other way.
as he did for the pot of Manna, Exodus 16.33. and for Aaron's rod, Numbers 17.10. Hezekiah would not have broken it to Pieces, though the people had abused it to Superstition and idolatry never so much, he would have showed his detestation to their Idolatry Some other Way.
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but without any such commandement of God as the other were, and therefore when it became a stumbling block and occasion of idolatry, it was lawfully removed.
but without any such Commandment of God as the other were, and Therefore when it became a stumbling block and occasion of idolatry, it was lawfully removed.
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He would have us doe what lieth in us, that the very names, the termes and phrases that idolaters have used might bee utterly abolished and remembred no more.
He would have us do what lies in us, that the very names, the terms and phrases that Idolaters have used might be utterly abolished and remembered no more.
And the Lord promiseth this as a great mercy to his Church, Hos. 2.17. I will take away the names of Baalim out of her mouth, and they shall be no more remembred by their names.
And the Lord promises this as a great mercy to his Church, Hos. 2.17. I will take away the names of Baalim out of her Mouth, and they shall be no more remembered by their names.
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And according to this commandement we read that when the children of Reuben came to take possession of certaine cities of the Amorites that had borne the names of their idols, it is twice said of them in one verse, Numb. 32.38. that they changed the names of those cities and gave other names unto them.
And according to this Commandment we read that when the children of Reuben Come to take possession of certain cities of the amorites that had born the names of their Idols, it is twice said of them in one verse, Numb. 32.38. that they changed the names of those cities and gave other names unto them.
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As if hee should say, So soone as ever Gods people have gotten any saving knowledge of the truth, they grow to a dislike and hatred of Idolatry and false worship presently. Two places onely I will name for this though I might do many.
As if he should say, So soon as ever God's people have got any Saving knowledge of the truth, they grow to a dislike and hatred of Idolatry and false worship presently. Two places only I will name for this though I might do many.
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The first is that Esa. 30.22. Where after the Lord had spoken of the effectuall calling and conversion of his people in the two former verses, he mentioneth this as the first fruit and worke whereby it should shew and declare it selfe.
The First is that Isaiah 30.22. Where After the Lord had spoken of the effectual calling and conversion of his people in the two former Verses, he mentioneth this as the First fruit and work whereby it should show and declare it self.
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And what meaneth he by these detestable things and abominations (the abolishing whereof should be the first thing they would doe after their second conversion?) Surely their idols as you shall find the same Prophet interpreteth himselfe, Chap. 7.20. 37.23.
And what means he by these detestable things and abominations (the abolishing whereof should be the First thing they would do After their second conversion?) Surely their Idols as you shall find the same Prophet interpreteth himself, Chap. 7.20. 37.23.
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And for this we have a notable example in Iehu unto whom the Lord promised, 2 King. 10.30. that his children should sit upon the throne of Israel to the fourth generation, because of that zealous detestation hee had shewed unto the Idolatry of Ahab ;
And for this we have a notable Exampl in Iehu unto whom the Lord promised, 2 King. 10.30. that his children should fit upon the throne of Israel to the fourth generation, Because of that zealous detestation he had showed unto the Idolatry of Ahab;
Wee must therefore know (beloved) that though you have observed great precisenesse and strictnesse this way in some that have discovered themselves to be no better then hypocrites (they would not sweare the least oath, they would not give that liberty to themselves for company and recreations that they might lawfully doe, &c) yet are they not hypocrites because of this;
we must Therefore know (Beloved) that though you have observed great preciseness and strictness this Way in Some that have discovered themselves to be no better then Hypocrites (they would not swear the least oath, they would not give that liberty to themselves for company and recreations that they might lawfully do, etc.) yet Are they not Hypocrites Because of this;
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Abstaine from all appearance of evill, saith the Apostle, 1 Thess. 5.22. 2 Hee that maketh not conscience of the least thing that hee knoweth to be a sinne and forbidden of God, maketh not conscience of any sinne beause it is sinne, and forbidden of God.
Abstain from all appearance of evil, Says the Apostle, 1 Thess 5.22. 2 He that makes not conscience of the least thing that he Knoweth to be a sin and forbidden of God, makes not conscience of any sin Because it is sin, and forbidden of God.
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But this is their odious hypocrisy that they make more sinnes then God hath made, they must be so precise and scrupulous (forsooth) in indifferent and lawfull things;
But this is their odious hypocrisy that they make more Sins then God hath made, they must be so precise and scrupulous (forsooth) in indifferent and lawful things;
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in such things as wiser men and godlier men then they make no scruple of at all This singularity of theirs, this judging and condemning by their example the practise of other men, is the thing that proveth them to bee hypocrites,
in such things as Wiser men and godlier men then they make no scruple of At all This singularity of theirs, this judging and condemning by their Exampl the practice of other men, is the thing that Proves them to be Hypocrites,
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The Apostle Paul and those that joined with him, Galathians 2.12, 13. knew it was a sinfull and unlawfull thing to withdraw and separate themselves from eating and conversing with the beleeving Gentiles in the presence of the Iewes and for feare of offending them;
The Apostle Paul and those that joined with him, Galatians 2.12, 13. knew it was a sinful and unlawful thing to withdraw and separate themselves from eating and conversing with the believing Gentiles in the presence of the Iewes and for Fear of offending them;
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As if he should say, It was his ignorance and weaknesse of judgement, that made him so scrupulous and fearefull to eate any thing which by the ceremoniall law (which was now abrogated) had beene forbidden.
As if he should say, It was his ignorance and weakness of judgement, that made him so scrupulous and fearful to eat any thing which by the ceremonial law (which was now abrogated) had been forbidden.
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But no man must be despised or judged to be an hypocrite because of this For that is directly against the Apostles rule, Rom. 14.3. Let not him that eateth, despise him that eateth not.
But no man must be despised or judged to be an hypocrite Because of this For that is directly against the Apostles Rule, Rom. 14.3. Let not him that Eateth, despise him that Eateth not.
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I know and am perswaded by the Lord Iesus (saith the Apostle, Romanes 14.14.) that there is nothing (no creature of God) uncleane of it selfe: But to him that esteemeth any thing to bee uncleane to him it is uncleane.
I know and am persuaded by the Lord Iesus (Says the Apostle, Romans 14.14.) that there is nothing (no creature of God) unclean of it self: But to him that esteems any thing to be unclean to him it is unclean.
If thou therefore see a man (who is otherwise conscionable in all his waies) scrupulous and fearefull to doe that which thou knowest and art fully perswaded hee may lawfully and ought to doe, pity him, informe him, instruct him,
If thou Therefore see a man (who is otherwise conscionable in all his ways) scrupulous and fearful to do that which thou Knowest and art Fully persuaded he may lawfully and ought to do, pity him, inform him, instruct him,
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And certainely this is the thing that restraineth many a good man from the use of sundry recreations which he doth not doubt to be lawfull in themselves,
And Certainly this is the thing that restraineth many a good man from the use of sundry recreations which he does not doubt to be lawful in themselves,
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IT followeth now that wee proceed unto the second branch of the point (which is indeed the maine thing I aimed at in propounding it unto you) to shew you that though all these bee very good things in themselves,
IT follows now that we proceed unto the second branch of the point (which is indeed the main thing I aimed At in propounding it unto you) to show you that though all these be very good things in themselves,
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Further proofe I need not bring for this, then that which you have already heard, that every one of these five good things have beene found in some that have beene no better then hypocrites.
Further proof I need not bring for this, then that which you have already herd, that every one of these five good things have been found in Some that have been no better then Hypocrites.
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The joy of the hypocrite is but for a moment, saith the Holy Ghost, Iob 20.5. and 8.13, 14. The hypocrites hope shall perish, his hope shall be cut off and his trust shall be a spiders web.
The joy of the hypocrite is but for a moment, Says the Holy Ghost, Job 20.5. and 8.13, 14. The Hypocrites hope shall perish, his hope shall be Cut off and his trust shall be a spiders web.
As if he should say, He may for a time blesse himselfe in his estate by reason of these good things he findeth in himselfe, he may have some hope and confidence in himselfe that hee shall goe to heaven,
As if he should say, He may for a time bless himself in his estate by reason of these good things he finds in himself, he may have Some hope and confidence in himself that he shall go to heaven,
and of all other sinnes that are committed impudently and with a high hand) shee set her bloud (saith the Lord) upon the top of a rocke (and cared not how many were eye-witnesses of it) shee poured it not upon the ground to cover it with dust (shee did not desire to have it concealed and hidden from any) that it might cause fury to come up to take vengeance.
and of all other Sins that Are committed impudently and with a high hand) she Set her blood (Says the Lord) upon the top of a rock (and cared not how many were Eyewitnesses of it) she poured it not upon the ground to cover it with dust (she did not desire to have it concealed and hidden from any) that it might cause fury to come up to take vengeance.
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As if hee should say, The sinnes of profane men so desperately and impudently committed, doe use to provoke God unto furious vengeance even in this life.
As if he should say, The Sins of profane men so desperately and impudently committed, do use to provoke God unto furious vengeance even in this life.
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The •ncense which they offered was an abomination unto him (as the Lord speaketh, Esa. 1.13, 14.) their new moones and their sabbaths and their solemne assemblies (all good things in themselves & commanded of God) his soule hated, they were a trouble to him, he was weary to beare them.
The •ncense which they offered was an abomination unto him (as the Lord speaks, Isaiah 1.13, 14.) their new moons and their Sabbaths and their solemn assemblies (all good things in themselves & commanded of God) his soul hated, they were a trouble to him, he was weary to bear them.
but the most close and secret ones if their hearts bee false and unsound) heape up wrath. Yea in some respects certainely his case is more wofull then the case of the most profane man both in this life,
but the most close and secret ones if their hearts be false and unsound) heap up wrath. Yea in Some respects Certainly his case is more woeful then the case of the most profane man both in this life,
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How can this be? (will you say) can the profane mans case be worse then the hypocrites both in this life and the life to come also (as you have taught us now) and yet the hypocrites case be worse then his, both in this life and in the life to come? Are not these propositions directly contradictory,
How can this be? (will you say) can the profane men case be Worse then the Hypocrites both in this life and the life to come also (as you have taught us now) and yet the Hypocrites case be Worse then his, both in this life and in the life to come? are not these propositions directly contradictory,
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and therefore impossible that both of them should be true? I answer, No. But as the sinnes of the one are in one respect greater and in another lesser then the sinnes of the other are;
and Therefore impossible that both of them should be true? I answer, No. But as the Sins of the one Are in one respect greater and in Another lesser then the Sins of the other Are;
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so the Lord in the infinitenesse of his wisedome and power can and will make this possible which to our shallow understandings seemeth to bee most impossible.
so the Lord in the infiniteness of his Wisdom and power can and will make this possible which to our shallow understandings seems to be most impossible.
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and that the hypocrites case is in some respects worse then the state of the most prophane man both in this life and in the life to come is evident by these two proofes.
and that the Hypocrites case is in Some respects Worse then the state of the most profane man both in this life and in the life to come is evident by these two proofs.
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First, in this life he is hardlier brought to the sight of his sinne and to repentance for it, without which there is no possibility of salvation then the prophane man is.
First, in this life he is hardlier brought to the sighed of his sin and to Repentance for it, without which there is no possibility of salvation then the profane man is.
The Publicans and Harlots goe into the kingdome of God before you ; saith our Saviour to the Pharisaicall hypocrites, Matth. 21.31. See an example of this also in Iudas. And secondly.
The Publicans and Harlots go into the Kingdom of God before you; Says our Saviour to the Pharisaical Hypocrites, Matthew 21.31. See an Exampl of this also in Iudas. And secondly.
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In the life to come because they have sinned against greater meanes and against greater light, they shall receive the greater damnation, as our Saviour speaketh, Mat. 23.14. It shall be more tollerable for the land of Sodom (a farre more prophane people then they were) in the day of judgement then for thee, saith our Saviour unto Capernaum, Matth. 11.24.
In the life to come Because they have sinned against greater means and against greater Light, they shall receive the greater damnation, as our Saviour speaks, Mathew 23.14. It shall be more tolerable for the land of Sodom (a Far more profane people then they were) in the day of judgement then for thee, Says our Saviour unto Capernaum, Matthew 11.24.
In which respect we shall finde, there is no one sinne that our Saviour did more bitterly inveigh nor denounce more woes against, then he did against hypocrisie;
In which respect we shall find, there is no one sin that our Saviour did more bitterly inveigh nor denounce more woes against, then he did against hypocrisy;
So that (to conclude this point) I must say unto you all as our Saviour spake unto his Disciples first of all in a mighty audience Luk. 12.1. Beware yee of the leaven of the Pharisees which is hypocrisie.
So that (to conclude this point) I must say unto you all as our Saviour spoke unto his Disciples First of all in a mighty audience Luk. 12.1. Beware ye of the leaven of the Pharisees which is hypocrisy.
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content not your selves with any good things that bee in you, with any good things that yee doe, that you love the word, that you use to pray, that you observe the Sabbath, that you hate popery and all will worship, that you are strict in the smallest things;
content not your selves with any good things that be in you, with any good things that ye do, that you love the word, that you use to pray, that you observe the Sabbath, that you hate popery and all will worship, that you Are strict in the Smallest things;
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And I know well that some of you that are freest from hypocrisie, ever since you heard me prove how farre the hypocrite may goe, have longed much to heare this,
And I know well that Some of you that Are Freest from hypocrisy, ever since you herd me prove how Far the hypocrite may go, have longed much to hear this,
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To feare our selves least our hearts should be unsound is part of that poverty of spirit of which our Saviour saith Matth. 5.3. that they are blessed that have it in them.
To Fear our selves lest our hearts should be unsound is part of that poverty of Spirit of which our Saviour Says Matthew 5.3. that they Are blessed that have it in them.
And so did all the elect Apostles when Christ having told them, that one of them should betray him there was a false hypocrite among them, every one of them was exceeding sorrowfull and cryed to him Matth. 26.21, 22. Lord is it I?
And so did all the elect Apostles when christ having told them, that one of them should betray him there was a false hypocrite among them, every one of them was exceeding sorrowful and cried to him Matthew 26.21, 22. Lord is it I?
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I will shew you plainly what the things were wherein they (though they went so far) were defective and did bewray the falshood and hypocrisie of their hearts.
I will show you plainly what the things were wherein they (though they went so Far) were defective and did bewray the falsehood and hypocrisy of their hearts.
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And when in the hearing of them you shall finde your selves, and that goodnesse that is in you free from these defects from these notes of hypocrisie which the Holy Ghost hath observed to have beene in them, (not from one or two of them,
And when in the hearing of them you shall find your selves, and that Goodness that is in you free from these defects from these notes of hypocrisy which the Holy Ghost hath observed to have been in them, (not from one or two of them,
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So speaketh the Lord likewise of them, Esa. 58.3.4. that used much, not ordinary prayer only, but extraordinary fasting, and prayer, yea seemed in their fasts to afflict their soules, and to be much humbled;
So speaks the Lord likewise of them, Isaiah 58.3.4. that used much, not ordinary prayer only, but extraordinary fasting, and prayer, yea seemed in their fasts to afflict their Souls, and to be much humbled;
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Though they seemed to be very religious yet were they most malicious men. Now they that live in grosse and notorious sinnes (oppression malice uncleannesse, drunkennesse, cousenage,
Though they seemed to be very religious yet were they most malicious men. Now they that live in gross and notorious Sins (oppression malice uncleanness, Drunkenness, cozenage,
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Secondly, some of those hypocrites that I told you of that seemed to have very good things in them, did not only live in grosse sinne while they made so good a profession;
Secondly, Some of those Hypocrites that I told you of that seemed to have very good things in them, did not only live in gross sin while they made so good a profession;
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For this wee have a proofe in the example of that ruler of the Synagogue of whom we heard out of Luke 13.14, 15. he could not without great indignation see Christ heale,
For this we have a proof in the Exampl of that ruler of the Synagogue of whom we herd out of Lycia 13.14, 15. he could not without great Indignation see christ heal,
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Why? Because hee could not see the Sabbath broken without great indignation? Or because hee (out of his ignorance) tooke that to be which was not indeed any breach of the Sabbath day? No verily our blessed Saviour would never have passed so sharp a censure upon him for either of these causes.
Why? Because he could not see the Sabbath broken without great Indignation? Or Because he (out of his ignorance) took that to be which was not indeed any breach of the Sabbath day? No verily our blessed Saviour would never have passed so sharp a censure upon him for either of these Causes.
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and therefore the Evangelist Verse 17. Calleth him Christs adversary. This malice against Christ he durst not (for feare of the people) make open shew of.
and Therefore the Evangelist Verse 17. Callet him Christ adversary. This malice against christ he durst not (for Fear of the people) make open show of.
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when men shall use Religion as a cloake to hide sinne, when men shall professe goodnesse of purpose that they may the more safely and with the lesse suspition commit any sinne.
when men shall use Religion as a cloak to hide sin, when men shall profess Goodness of purpose that they may the more safely and with the less suspicion commit any sin.
And yet many such vile wretches have beene in all ages and are still to be found in the Church of God. One example only I will give you for this (though I might give many) which haply you may out of your owne knowledge paralell in these times.
And yet many such vile wretches have been in all ages and Are still to be found in the Church of God. One Exampl only I will give you for this (though I might give many) which haply you may out of your own knowledge parallel in these times.
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She did use to performe not the ordinary duties of Religion only, and such as God did enjoyne and require of all men (such as peace offerings were) but to shew more then ordinary zeale and love to piety she made vowes also unto God (which was a free and voluntary service whereunto by no expresse law she was tyed) nay and she duly paied her vowes too.
She did use to perform not the ordinary duties of Religion only, and such as God did enjoin and require of all men (such as peace offerings were) but to show more then ordinary zeal and love to piety she made vows also unto God (which was a free and voluntary service whereunto by no express law she was tied) nay and she duly paid her vows too.
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How could her husband or any body else ever suspect this devout and religious woman to be a Whore? Nay, this was certainely one of the strongest arguments she used to allure the young man to folly,
How could her husband or any body Else ever suspect this devout and religious woman to be a Whore? Nay, this was Certainly one of the Strongest Arguments she used to allure the young man to folly,
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For this was the effect of her speech unto him, though the love I beare to thee above all men in the world, make me desire to enjoy and take my pleasure with thee,
For this was the Effect of her speech unto him, though the love I bear to thee above all men in the world, make me desire to enjoy and take my pleasure with thee,
they would not come so constantly to Church as they doe, but only for this cause that they might more freely and with lesse suspition continue the dishonesty and lewdnesse that they use at home.
they would not come so constantly to Church as they do, but only for this cause that they might more freely and with less suspicion continue the dishonesty and Lewdness that they use At home.
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These persons certainly take Gods Name in vaine, in an high degree, and let them be sure The Lord will not hold them guiltlesse that take his Name in vaine, Exod. 10.7. specially in so foule and odious a manner as this is.
These Persons Certainly take God's Name in vain, in an high degree, and let them be sure The Lord will not hold them guiltless that take his Name in vain, Exod 10.7. specially in so foul and odious a manner as this is.
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To every such a one I may say as the Apostle doth in another case unto Ananias Acts 23.3. God shall smite thee thou whited wall that usest to cover thy rottennesse with this vernish.
To every such a one I may say as the Apostle does in Another case unto Ananias Acts 23.3. God shall smite thee thou whited wall that usest to cover thy rottenness with this varnish.
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The sacrifice of the wicked is abomination (saith the Holy Ghost Pro. 21.27.) How much more when he bringeth it with a wicked minde? The hearing of the word,
The sacrifice of the wicked is abomination (Says the Holy Ghost Pro 21.27.) How much more when he brings it with a wicked mind? The hearing of the word,
Now these two sorts that I have already named are so grosse and palpable hypocrites as many of you wil easily discerne your selves to be better then they.
Now these two sorts that I have already nam Are so gross and palpable Hypocrites as many of you will Easily discern your selves to be better then they.
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The third sort of those I told you of that had very good things in them and yet were no better then hypocrites, were such as though they lived not in grosse sins,
The third sort of those I told you of that had very good things in them and yet were no better then Hypocrites, were such as though they lived not in gross Sins,
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Of this sort were they I told you of, out of Ezek. 33.30, 32. 1. They came constantly to the Ministery of the word. 2. Even to the Ministery of Ezekiel who did not use to preach Placentia unto them but was wont plainly and roundly to reprove their sinnes, they shunned him not,
Of this sort were they I told you of, out of Ezekiel 33.30, 32. 1. They Come constantly to the Ministry of the word. 2. Even to the Ministry of Ezekielem who did not use to preach Placentia unto them but was wont plainly and roundly to reprove their Sins, they shunned him not,
nor liked the worse of him for that. 3. They tooke great delight to heare him, his preaching was to them as a very lovely song of one that hath a pleasant voice and can play well on an instrument.
nor liked the Worse of him for that. 3. They took great delight to hear him, his preaching was to them as a very lovely song of one that hath a pleasant voice and can play well on an Instrument.
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4. They professed great love to his person. 5. They used when they had heard him, to talke and conferre together (not against him as some translations readeth it,
4. They professed great love to his person. 5. They used when they had herd him, to talk and confer together (not against him as Some Translations readeth it,
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and the context plainly sheweth it ought to be read so) 6. Lastly, they liked his Ministery so well that every one called upon and did what he could to draw his friends and kinsfolke to goe with him to it.
and the context plainly shows it ought to be read so) 6. Lastly, they liked his Ministry so well that every one called upon and did what he could to draw his Friends and kinsfolk to go with him to it.
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How may that appeare, will you say? By what note doth the Holy Ghost discover them to be so? Surely by this that he saith twice of them, They heare thy words (saith hee Verse 31.) but they will not doe them ;
How may that appear, will you say? By what note does the Holy Ghost discover them to be so? Surely by this that he Says twice of them, They hear thy words (Says he Verse 31.) but they will not do them;
nor bribery, nor oppression, nor extortion) but with mentall covetousnesse only. Because they did not practise what they heard, nor reforme their lives according to it;
nor bribery, nor oppression, nor extortion) but with mental covetousness only. Because they did not practise what they herd, nor reform their lives according to it;
because the word that was so faithfully preached unto them and which they did heare so constantly and with such delight, had not power to bridle and mortifie the very lusts and affections of their hearts, therefore they were hypocrites.
Because the word that was so faithfully preached unto them and which they did hear so constantly and with such delight, had not power to bridle and mortify the very Lustiest and affections of their hearts, Therefore they were Hypocrites.
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In those sixe good things that the Holy Ghost hath noted in Ezekiels hearers none of you goe beyond them, most of you come farre short of them. 1. You frequent not the Ministery of the word so constantly as they did.
In those sixe good things that the Holy Ghost hath noted in Ezekiel's hearers none of you go beyond them, most of you come Far short of them. 1. You frequent not the Ministry of the word so constantly as they did.
Many of you that did constantly frequent our ministery at the first while it was somewhat new and fresh and strange unto you like those Athenians Acts 17.21. are growne weary of your diligence that way.
Many of you that did constantly frequent our Ministry At the First while it was somewhat new and fresh and strange unto you like those Athenians Acts 17.21. Are grown weary of your diligence that Way.
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and performe the worke of our Ministery not without feare and trembling, 1 Corinthians 2.3. So you must take heed what you heare, Marke 4.24. You must prove all things that wee teach you, 1 Thessal. 5.20.
and perform the work of our Ministry not without Fear and trembling, 1 Corinthians 2.3. So you must take heed what you hear, Mark 4.24. You must prove all things that we teach you, 1 Thessal. 5.20.
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but of such only whom nothing but their decay of affection and love to the word hath made so slacke in comming to it. 2. You cannot so well brooke a faithfull ministery that will plainly reprove your sinnes as they would. 3. You heare us not with that delight and alacrity but more heavily then they did. 4. You shew not that love to our persons as they did to his. 5. You use not to conferre together of that you have heard as they did. 6. You labour not to draw and winne others to the love of the word as they did.
but of such only whom nothing but their decay of affection and love to the word hath made so slack in coming to it. 2. You cannot so well brook a faithful Ministry that will plainly reprove your Sins as they would. 3. You hear us not with that delight and alacrity but more heavily then they did. 4. You show not that love to our Persons as they did to his. 5. You use not to confer together of that you have herd as they did. 6. You labour not to draw and win Others to the love of the word as they did.
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But is it not strange that some of our hearers of best note should bee implacable and irreconciliable? A property whereby the Apostle describeth them Romans 1.31. whom the Lord hath given up unto a reprobate minde.
But is it not strange that Some of our hearers of best note should be implacable and irreconciliable? A property whereby the Apostle Describeth them Romans 1.31. whom the Lord hath given up unto a Reprobate mind.
I cannot stand upon this or any other particular wherein our hearers declare themselves to be like Ezekiels hearers, They heare our words, but they will not doe them.
I cannot stand upon this or any other particular wherein our hearers declare themselves to be like Ezekiel's hearers, They hear our words, but they will not do them.
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But this I affirme confidently unto you all, that you can never get assurance that you have upright hearts, that you are any better than hypocrites, till you can find that every truth that you heare in the Ministery of the Word hath a divine power and authority in your hearts;
But this I affirm confidently unto you all, that you can never get assurance that you have upright hearts, that you Are any better than Hypocrites, till you can find that every truth that you hear in the Ministry of the Word hath a divine power and Authority in your hearts;
but notwithstanding you have beene constant hearers of the Word a long time, yet there remaineth a deale of corruption still in you that you cannot mortifie and subdue;
but notwithstanding you have been constant hearers of the Word a long time, yet there remains a deal of corruption still in you that you cannot mortify and subdue;
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yet you dare not resist any truth that you heare; but you yeeld unto it, make conscience of it, desire and endeavour to obey it, and put it in practice.
yet you Dare not resist any truth that you hear; but you yield unto it, make conscience of it, desire and endeavour to obey it, and put it in practice.
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David comforted himselfe in this testimony of his uprightnesse, Psalme 119.161. His heart stood in awe of Gods Word, hee durst not doe any thing against it.
David comforted himself in this testimony of his uprightness, Psalm 119.161. His heart stood in awe of God's Word, he durst not do any thing against it.
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And Paul commendeth the Thessalonians for this, 1 Thessalonians 1.5. that his Gospell and Ministerie came unto them, not in word onely, but in power : And 1 Thessalonians 2.13. that it wrought effectually in them. And hee saith of them, 2 Thessalonians 3.4. That hee was confident in the Lord concerning them, that they both did and would doe the things that hee commanded them.
And Paul commends the Thessalonians for this, 1 Thessalonians 1.5. that his Gospel and Ministry Come unto them, not in word only, but in power: And 1 Thessalonians 2.13. that it wrought effectually in them. And he Says of them, 2 Thessalonians 3.4. That he was confident in the Lord Concerning them, that they both did and would do the things that he commanded them.
Nay, hee saith expressely (2 Corinthians 2.9.) that herein standeth the tryall of a true Christian and sound-hearted hearer, To this end also (saith he) did I write (as I did,
Nay, he Says expressly (2 Corinthians 2.9.) that herein Stands the trial of a true Christian and soundhearted hearer, To this end also (Says he) did I write (as I did,
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True (will you say) they whom the Prophets and Apostles did teach were bound to obey them in all things, because they could not erre in their Ministery;
True (will you say) they whom the prophets and Apostles did teach were bound to obey them in all things, Because they could not err in their Ministry;
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but must we therefore obey you in all things, who we know may be miscarried in your Ministery, sometimes through want of judgement, sometimes through passion?
but must we Therefore obey you in all things, who we know may be miscarried in your Ministry, sometime through want of judgement, sometime through passion?
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I answer, No verily, thou must not obey us any further than wee bring the Word of the Lord for every thing that wee teach you, to doe or to leave undone.
I answer, No verily, thou must not obey us any further than we bring the Word of the Lord for every thing that we teach you, to do or to leave undone.
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if you understand it not, nor can conceive how it should be found, seeing our Saviour allowed that liberty even to his hearers, Matth. 13.36.19.10. Luke 18.26. Iohn 16.19. Provided alwaies you doe it in humility and reverence to the holy function of your faithfull Teachers;
if you understand it not, nor can conceive how it should be found, seeing our Saviour allowed that liberty even to his hearers, Matthew 13.36.19.10. Lycia 18.26. John 16.19. Provided always you do it in humility and Reverence to the holy function of your faithful Teachers;
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Obey them that have the rule or oversight of you (saith the Apostle, Heb. 13.17.) and submit your selves. And even of the Scribes and Pharises (while they sate in Moses chaire and taught nothing but the doctrine of Moses ) our Saviour giveth a charge to his Disciples, Mat. 23 3. All whatsoever they bid you observe, that observe and do.
Obey them that have the Rule or oversight of you (Says the Apostle, Hebrew 13.17.) and submit your selves. And even of the Scribes and Pharisees (while they sat in Moses chair and taught nothing but the Doctrine of Moses) our Saviour gives a charge to his Disciples, Mathew 23 3. All whatsoever they bid you observe, that observe and do.
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And our Saviour saith of the meanest Minister that he sendeth while he doth thus, Luke 10.16. He that heareth you heareth me, and he that despiseth you despiseth me.
And our Saviour Says of the Meanest Minister that he sends while he does thus, Lycia 10.16. He that hears you hears me, and he that despises you despises me.
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It is the note that our Saviour giveth us to trie uprightnesse and hypocrisie by, Mat. 7.24.26. Whosoever heareth these sayings of mine and doth them, is like the wise man that buildeth his house upon a rocke;
It is the note that our Saviour gives us to try uprightness and hypocrisy by, Mathew 7.24.26. Whosoever hears these sayings of mine and does them, is like the wise man that builds his house upon a rock;
Lecture CXXXIX. On Psalme 51.7. Febr. 2. 1629. IT followeth now we proceed unto the two last defects that the Holy Ghost noteth to have been in the goodnesse that hath been found in any hypocrite.
Lecture CXXXIX. On Psalm 51.7. February 2. 1629. IT follows now we proceed unto the two last defects that the Holy Ghost notes to have been in the Goodness that hath been found in any hypocrite.
Thou that abhorrest idols (saith hee) dost thou commit sacriledge? Who would not have taken these Iewes that did thus abhorre idols and were so zealous against idolatry for right good men? But see how they discovered the falshood of their hearts, they hated one sinne, but not another; idolatry, but not sacriledge.
Thou that Abhorrest Idols (Says he) dost thou commit sacrilege? Who would not have taken these Iewes that did thus abhor Idols and were so zealous against idolatry for right good men? But see how they discovered the falsehood of their hearts, they hated one sin, but not Another; idolatry, but not sacrilege.
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When the people were to bring their first fruits unto God, he commanded them to make this solemne protestation, Deut. 26.13, 14. I have brought away the hallowed thing out of my house.
When the people were to bring their First fruits unto God, he commanded them to make this solemn protestation, Deuteronomy 26.13, 14. I have brought away the hallowed thing out of my house.
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they seeme to be very zealous in the hatred of Popery, but of sacriledge, of spoiling the Church and robbing God of his part of that that was given to him and dedicated to the maintenance of his service, they make no scruple, no conscience at all.
they seem to be very zealous in the hatred of Popery, but of sacrilege, of spoiling the Church and robbing God of his part of that that was given to him and dedicated to the maintenance of his service, they make no scruple, no conscience At all.
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nay 3 he feared Iohn and observed him, reverenced and highly esteemed of him, and that upon this ground too, because he knew him to be a righteous and a holy man.
nay 3 he feared John and observed him, reverenced and highly esteemed of him, and that upon this ground too, Because he knew him to be a righteous and a holy man.
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4. He was much reformed also by Iohns Ministery, he did many things, left many sins, performed many good duties in obedience unto Iohns Ministery, the Doctrine of Iohn had great power and authority in his heart and life;
4. He was much reformed also by Iohns Ministry, he did many things, left many Sins, performed many good duties in Obedience unto Iohns Ministry, the Doctrine of John had great power and Authority in his heart and life;
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and though he left many of his sins, yet there was one sin as grosse as any of those that he had left, which he could not forsake, he could not leave the incest he had lived in with his brothers wife;
and though he left many of his Sins, yet there was one since as gross as any of those that he had left, which he could not forsake, he could not leave the Incest he had lived in with his Brother's wife;
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and forsake them also out of conscience and obedience to the Word (as it may seem) though the sin he liveth in be nothing so great as those that he hath forsaken,
and forsake them also out of conscience and Obedience to the Word (as it may seem) though the since he lives in be nothing so great as those that he hath forsaken,
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Take an example for this in Iohn, O how farre did he go? 1 He destroyed the idolatry of Baal and rooted it quite out of Israel, as it is said of him, 2 King. 10.28. 2 He did it with a marvellous zeale,
Take an Exampl for this in John, Oh how Far did he go? 1 He destroyed the idolatry of Baal and rooted it quite out of Israel, as it is said of him, 2 King. 10.28. 2 He did it with a marvellous zeal,
as God himself saith of him 2 King. 10.30. that he had done well in executing that that was right in his eyes, Thou hast done to the house of Ahab (saith the Lord there) according to all that was in mine heart.
as God himself Says of him 2 King. 10.30. that he had done well in executing that that was right in his eyes, Thou hast done to the house of Ahab (Says the Lord there) according to all that was in mine heart.
Yea the Lord promiseth there to reward him for it, Because of this (saith he) thy children of the fourth generation shall sit upon the throne of Israel.
Yea the Lord promises there to reward him for it, Because of this (Says he) thy children of the fourth generation shall fit upon the throne of Israel.
And yet of this man that went thus farre, the Holy Ghost saith expresly, 2 King. 10.31. that he did not take heed to walke in the law of the Lord with all his heart ;
And yet of this man that went thus Far, the Holy Ghost Says expressly, 2 King. 10.31. that he did not take heed to walk in the law of the Lord with all his heart;
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How did that appeare? What was it that did discover the falshood and hypocrisie of his heart? Surely this, there was one sinne that he could not leave;
How did that appear? What was it that did discover the falsehood and hypocrisy of his heart? Surely this, there was one sin that he could not leave;
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He hated the idolatry of Ahab, but not the idolatry of Ieroboam. He departed not from the sinnes of Ieroboam (saith the text 2 King. 10.31.) which made Israel to sinne.
He hated the idolatry of Ahab, but not the idolatry of Jeroboam. He departed not from the Sins of Jeroboam (Says the text 2 King. 10.31.) which made Israel to sin.
but not like his father and his mother, for he put away the image of Baal which his father had made, neverthelesse he cleaved to the sinnes of Ieroboam.
but not like his father and his mother, for he put away the image of Baal which his father had made, nevertheless he cleaved to the Sins of Jeroboam.
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And yet for continuing in this one sinne, though it were nothing so great a sinne as that which he had with so great zeale and detestation forsaken and abolished (for it may appeare by many passages in the story that in the dayes of Ahab his master, hee had beene a worshipper of Baal too) the Holy Ghost (you see) hath branded him for an hypocrite.
And yet for Continuing in this one sin, though it were nothing so great a sin as that which he had with so great zeal and detestation forsaken and abolished (for it may appear by many passages in the story that in the days of Ahab his master, he had been a worshipper of Baal too) the Holy Ghost (you see) hath branded him for an hypocrite.
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Learne therefore (beloved) by these three examples, that as you can have no more sure and sensible a signe of the uprightnesse of your hearts than this,
Learn Therefore (Beloved) by these three Examples, that as you can have no more sure and sensible a Signen of the uprightness of your hearts than this,
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So is this also certainely a note of a false and hypocriticall heart, when a man (in matters that God hath in his Word commanded or forbidden) will take and leave at his owne pleasure;
So is this also Certainly a note of a false and hypocritical heart, when a man (in matters that God hath in his Word commanded or forbidden) will take and leave At his own pleasure;
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some sinnes hee hateth and dares not commit them, others hee cannot leave, but saith of some one sinne as Naaman did in another sense, 2 Kings 5.18. In this thing the Lord pardon thy servant ;
Some Sins he hates and dares not commit them, Others he cannot leave, but Says of Some one sin as Naaman did in Another sense, 2 Kings 5.18. In this thing the Lord pardon thy servant;
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Nay, that man that doth not make conscience of every knowne sinne, and of every duty that hee knoweth God requireth of him, did never abstaine from any one sinne,
Nay, that man that does not make conscience of every known sin, and of every duty that he Knoweth God requires of him, did never abstain from any one sin,
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So saith the Lord when he had reckoned up many sinnes, Ezek. 18.10. He that doth the like to any of these things, that man (saith he Vers. 11.) doth not any of these duties.
So Says the Lord when he had reckoned up many Sins, Ezekiel 18.10. He that does the like to any of these things, that man (Says he Vers. 11.) does not any of these duties.
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For, Who can say I have made my heart cleane, I am pure from my sinne? saith the Holy Ghost, Prov. 20.9. and In many things wee offend all, saith the Apostle, Iames 3.2.
For, Who can say I have made my heart clean, I am pure from my sin? Says the Holy Ghost, Curae 20.9. and In many things we offend all, Says the Apostle, James 3.2.
If thou wouldst know that thou art upright in the way, and so in a blessed and comfortable estate, try thy selfe by this, Is there no sinne that thou allowest thy selfe in that thou art a worker of? If thou bee afraid to live in any sinne,
If thou Wouldst know that thou art upright in the Way, and so in a blessed and comfortable estate, try thy self by this, Is there no sin that thou allowest thy self in that thou art a worker of? If thou be afraid to live in any sin,
and beg strength of him against that sinne (as I doubt not but many a soule here can say all this of himselfe) then I dare boldly say unto thee for thy comfort, thou art farre enough from hypocrisy;
and beg strength of him against that sin (as I doubt not but many a soul Here can say all this of himself) then I Dare boldly say unto thee for thy Comfort, thou art Far enough from hypocrisy;
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And so much shall suffice to have been said of this fourth note of hypocrisy, of this fourth defect that is to be found in the goodnesse that hath beene in the best hypocrite; his obedience is not universall.
And so much shall suffice to have been said of this fourth note of hypocrisy, of this fourth defect that is to be found in the Goodness that hath been in the best hypocrite; his Obedience is not universal.
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but seemeth to yeeld universall obedience to the will of God in one thing as well as in another, (as there is no doubt but there is many a one that thinketh so of himselfe, that is perswaded hee liveth in no knowne sinne, his life is in all respects such as it ought to bee, There is a generation that are pure in their owne eyes, saith Salomon, Proverbes 30.12. In all my labours (saith Ephraim, Hosea 12.8. they shall find no iniquity.
but seems to yield universal Obedience to the will of God in one thing as well as in Another, (as there is no doubt but there is many a one that Thinketh so of himself, that is persuaded he lives in no known sin, his life is in all respects such as it ought to be, There is a generation that Are pure in their own eyes, Says Solomon, Proverbs 30.12. In all my labours (Says Ephraim, Hosea 12.8. they shall find no iniquity.
As if he had said, With what intent and purpose of heart men have done that which they did) then (and not before) shall every man have praise with God.
As if he had said, With what intent and purpose of heart men have done that which they did) then (and not before) shall every man have praise with God.
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Take a proofe for this in the example of those Iewes that we read of, Zachary 7. for seventy yeares together during the whole time of the captivity, they kept a solemne fast foure times in the yeare.
Take a proof for this in the Exampl of those Iewes that we read of, Zachary 7. for seventy Years together during the Whole time of the captivity, they kept a solemn fast foure times in the year.
What defect was there in this goodnesse of theirs? What was it that did discover the falshood and hypocrisy of their hearts, in this holy and good action? Certainely no outward thing;
What defect was there in this Goodness of theirs? What was it that did discover the falsehood and hypocrisy of their hearts, in this holy and good actium? Certainly no outward thing;
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nothing that the eye of man was able to discover (as in the foure former sorts that I have spoken of) the Lord that pondereth the hearts hee found that they had not done this with a good heart.
nothing that the eye of man was able to discover (as in the foure former sorts that I have spoken of) the Lord that pondereth the hearts he found that they had not done this with a good heart.
and their griefe for offending and provoking him, their unfained desire to recover his favour. But they kept them meerely out of selfe-love, to please and give contentment to themselves.
and their grief for offending and provoking him, their unfeigned desire to recover his favour. But they kept them merely out of Self-love, to please and give contentment to themselves.
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They grieved for the destruction and burning of the Temple and City which was in the fift moneth as you may read, Ier. 52 ▪ 12, 13. and for the slaughter of Gedaliah, which was in the seventh moneth as you may read, Ier. 41.1, 2. upon whose death followed the utter dispersion of the remainder of the Iewes;
They grieved for the destruction and burning of the Temple and city which was in the fift Monn as you may read, Jeremiah 52 ▪ 12, 13. and for the slaughter of Gedaliah, which was in the seventh Monn as you may read, Jeremiah 41.1, 2. upon whose death followed the utter dispersion of the remainder of the Iewes;
But for offending God by their sinnes they mourned not, they did not in their fasts by unfeigned repentance and reformation of their lives seeke attonement and reconciliation with God;
But for offending God by their Sins they mourned not, they did not in their fasts by unfeigned Repentance and Reformation of their lives seek atonement and reconciliation with God;
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and that which is in the weakest and poorest Christian under heaven. The hypocrite in the best duties that he performeth, serveth not the Lord at all, but himselfe only;
and that which is in the Weakest and Poorest Christian under heaven. The hypocrite in the best duties that he Performeth, serves not the Lord At all, but himself only;
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in seeming to serve the Lord, hee still seeketh himselfe onely and not the Lord. Thus God taxeth the hypocrisy of Israel, Hos 10.1. Israel is as an empty vine, hee bringeth forth fruit to himselfe.
in seeming to serve the Lord, he still seeks himself only and not the Lord. Thus God Taxes the hypocrisy of Israel, Hos 10.1. Israel is as an empty vine, he brings forth fruit to himself.
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though in eschewing evill and doing good he have some respect to himselfe, the feare of hell and of the wrath of God due to sinne and the desire he hath to escape damnation hath great force to restraine him from sinne, Knowing the terrours of the Lord (saith the Apostle, 2 Corinthians 5.11.) we perswade men ;
though in Eschewing evil and doing good he have Some respect to himself, the Fear of hell and of the wrath of God due to sin and the desire he hath to escape damnation hath great force to restrain him from sin, Knowing the terrors of the Lord (Says the Apostle, 2 Corinthians 5.11.) we persuade men;
Yea hee telleth us that even in singing of Psalmes we must looke to this, wee must sing unto the Lord, Ephesians 5.19. Wee must make a melody in our hearts to the Lord.
Yea he Telleth us that even in singing of Psalms we must look to this, we must sing unto the Lord, Ephesians 5.19. we must make a melody in our hearts to the Lord.
if our hearts bee upright wee must doe it as unto the Lord, the maine intent and purpose of our heart in doing of it must bee, to please the Lord and approve our selves unto him.
if our hearts be upright we must do it as unto the Lord, the main intent and purpose of our heart in doing of it must be, to please the Lord and approve our selves unto him.
In a word, The Apostle speaking of himselfe and of all the faithfull, 2 Corinthians 5.9. Wherefore wee labour (saith he) that whether present or absent, wee may bee accepted of him.
In a word, The Apostle speaking of himself and of all the faithful, 2 Corinthians 5.9. Wherefore we labour (Says he) that whither present or absent, we may be accepted of him.
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This is the reason the Apostle giveth, Romanes 14.6. why the faithfull should not judge one another, for indifferent things, Hee that regardeth a day, regardeth it unto the Lord;
This is the reason the Apostle gives, Romans 14.6. why the faithful should not judge one Another, for indifferent things, He that Regardeth a day, Regardeth it unto the Lord;
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As if hee should say, Both hee that observeth the ceremoniall law in that point and hee that observeth it not, doth it not out of any carnall or worldly respect,
As if he should say, Both he that observeth the ceremonial law in that point and he that observeth it not, does it not out of any carnal or worldly respect,
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Neither can any man find this in himselfe that the maine end hee aimeth at in every good thing hee doth, is to please God unlesse he doth that which hee doth out of love unto God.
Neither can any man find this in himself that the main end he aimeth At in every good thing he does, is to please God unless he does that which he does out of love unto God.
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but he is pleased with them and loveth them the better for it. The Lord taketh pleasure in them that feare him, Psal. 147.11. Such as are upright in their way, are his delight, saith Solomon, Pro. 11.20.
but he is pleased with them and loves them the better for it. The Lord Takes pleasure in them that Fear him, Psalm 147.11. Such as Are upright in their Way, Are his delight, Says Solomon, Pro 11.20.
But though all this be so, Yet could not the best of Gods servants take any comfort at all in any goodnesse that is in them, were it not for this that they know themselves to bee in Christ and reconciled unto God by his bloud.
But though all this be so, Yet could not the best of God's Servants take any Comfort At all in any Goodness that is in them, were it not for this that they know themselves to be in christ and reconciled unto God by his blood.
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But what need wee instance in more particulars, and stand upon examples in this point, seeing we have so expresse commandements for it? Prov. 3.6. In all thy wayes acknowledge him (his hand, his providence, and so depend upon him) and he shall direct thy paths.
But what need we instance in more particulars, and stand upon Examples in this point, seeing we have so express Commandments for it? Curae 3.6. In all thy ways acknowledge him (his hand, his providence, and so depend upon him) and he shall Direct thy paths.
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Where it is also to be observed, that by the prayer we use at our meales, our meate is blessed unto us, it is not blessed otherwise. 4. In entring upon their houses,
Where it is also to be observed, that by the prayer we use At our meals, our meat is blessed unto us, it is not blessed otherwise. 4. In entering upon their houses,
But even when he desired no more then that which was naturall, and ordinary, as Luke 24.30. As he sate at meate with them, he tooke bread and blessed it.
But even when he desired no more then that which was natural, and ordinary, as Lycia 24.30. As he sat At meat with them, he took bred and blessed it.
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then which, what can be more in the power of mans will, Rom. 1.10. Paul made request that he might have a prosperous journey, by the will of God to come to the Romanes, yea, see how servent he is in prayer in this case, 1. Thess. 3.11. Now God himselfe and our father, and our Lord Iesus Christ, direct our way unto you.
then which, what can be more in the power of men will, Rom. 1.10. Paul made request that he might have a prosperous journey, by the will of God to come to the Romans, yea, see how servient he is in prayer in this case, 1. Thess 3.11. Now God himself and our father, and our Lord Iesus christ, Direct our Way unto you.
as he had small cause to doubt of good successe, yet doth he most zealously seek to God for direction and successe by prayer, Gen. 24.12. 2. In taking of their journeyes,
as he had small cause to doubt of good success, yet does he most zealously seek to God for direction and success by prayer, Gen. 24.12. 2. In taking of their journeys,
Therefore all good successe is ascribed to God, Ezra. 7.6, 7. The King granted him all his request according to the hand of the Lord his God upon him. N•he. 2.8. The King granted me according to the good hand of my God upon me.
Therefore all good success is ascribed to God, Ezra. 7.6, 7. The King granted him all his request according to the hand of the Lord his God upon him. N•he. 2.8. The King granted me according to the good hand of my God upon me.
For the Lord can call in this commission, when he will, and restraine, and with-hold the naturall force he hath given to the second causes when it pleaseth him;
For the Lord can call in this commission, when he will, and restrain, and withhold the natural force he hath given to the second Causes when it Pleases him;
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so the ability to use and exercise, it is of him also, 3. In our labors and endevours, they are to no purpose further then God is pleased to blesse them. 1. Cor. 3.7. Neither is he that planteth any thing, neither he that watereth, but God that giveth the increase.
so the ability to use and exercise, it is of him also, 3. In our labors and endeavours, they Are to no purpose further then God is pleased to bless them. 1. Cor. 3.7. Neither is he that plants any thing, neither he that Waters, but God that gives the increase.
No King can incline his owne heart which way himselfe listeth. Man hath reason indeed, but he cannot use it to his owne benefit, Prov. 3.5. Leane not to thine owne understanding.
No King can incline his own heart which Way himself lists. Man hath reason indeed, but he cannot use it to his own benefit, Curae 3.5. Lean not to thine own understanding.
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He keepeth the raines in his owne hand, Ephes. 1.11. He worketh all things. See this, 1. In the use of our reason and will, Prov. 21.1. The Kings heart is in the hand of the Lord, he turneth it whithersoever he will.
He Keepeth the reins in his own hand, Ephesians 1.11. He works all things. See this, 1. In the use of our reason and will, Curae 21.1. The Kings heart is in the hand of the Lord, he turns it whithersoever he will.
yet that we are able to use this faculty that we have, or the creature to put forth that vertue that is in it, to the good of man, comes wholly of God.
yet that we Are able to use this faculty that we have, or the creature to put forth that virtue that is in it, to the good of man, comes wholly of God.
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It was he only that sent that goodly season in the beginning of winter, which these men say, was the cause why the plague ceased. 2. The vertue that is in any meanes to doe us good, commeth wholly from God.
It was he only that sent that goodly season in the beginning of winter, which these men say, was the cause why the plague ceased. 2. The virtue that is in any means to do us good, comes wholly from God.
Iob 38.28, 29. Hath the raine a father? or who hath begotten the drops of the dew? Out of whose wombe came the Ice? and the hoary frost, who hath gendered it? and Psal. 104.3. He walketh upon the wings of the wind.
Job 38.28, 29. Hath the rain a father? or who hath begotten the drops of the due? Out of whose womb Come the Ice? and the hoary frost, who hath gendered it? and Psalm 104.3. He walks upon the wings of the wind.
Gods blessing may be confidently expected upon our endeavours, in the use of lawfull meanes, 1. Chr. 22.16. Arise, and be doing (saith David to his sonne) and the Lord will be with thee.
God's blessing may be confidently expected upon our endeavours, in the use of lawful means, 1. Christ 22.16. Arise, and be doing (Says David to his son) and the Lord will be with thee.
3. That it is folly, and sin for us to expect that God should helpe us when we neglect the ordinary meanes, Matth. 4.7. Thou shalt not tempt the Lord thy God.
3. That it is folly, and since for us to expect that God should help us when we neglect the ordinary means, Matthew 4.7. Thou shalt not tempt the Lord thy God.
and so he went out, Acts 12.10. 2. That God doth usually worke with, and blesse the ordinary meanes, Acts 9.19. When Paul had received meat, he was strengthened.
and so he went out, Acts 12.10. 2. That God does usually work with, and bless the ordinary means, Acts 9.19. When Paul had received meat, he was strengthened.
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For answer therefore unto it, some things are first of all to be granted, that is, 1. That God useth not to helpe men without means, as Iosh. 5.12. He fed them no longer with Manna from heaven, when they came to Canaan, where they might get corne.
For answer Therefore unto it, Some things Are First of all to be granted, that is, 1. That God uses not to help men without means, as Joshua 5.12. He fed them no longer with Manna from heaven, when they Come to Canaan, where they might get corn.
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Yea Gods owne deare children have received much hurt by it, as we may see in the example of Asa. 2. Chron. 16.12. In his disease he sought not to the Lord, but to the Physitians.
Yea God's own deer children have received much hurt by it, as we may see in the Exampl of Asa. 2. Chronicles 16.12. In his disease he sought not to the Lord, but to the Physicians.
This reason and perswasion of the sufficiency that is in the meanes and in our owne endeavours, hath in all ages marvellously prevailed to draw men from depending upon God,
This reason and persuasion of the sufficiency that is in the means and in our own endeavours, hath in all ages marvellously prevailed to draw men from depending upon God,
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Shall we thinke (say some) that the fasts that were kept so long and the prayers that were made were the cause why the plague ceased? No no there is a naturall cause (say they) to be given of it, till the aire was purged by the coldnesse of the season, all your fasting,
Shall we think (say Some) that the fasts that were kept so long and the Prayers that were made were the cause why the plague ceased? No no there is a natural cause (say they) to be given of it, till the air was purged by the coldness of the season, all your fasting,
And as for wealth, if men take paines in their calling, and have also wisedome to order their affaires, there is not one of a hundred but they prosper well enough.
And as for wealth, if men take pains in their calling, and have also Wisdom to order their affairs, there is not one of a hundred but they prosper well enough.
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O that we had not too much experience of this daily in many, that men may have abundance of these earthly blessings from God and have them with his curse;
O that we had not too much experience of this daily in many, that men may have abundance of these earthly blessings from God and have them with his curse;
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Was not Goliahs strength, 1 Sam. 17.9. Ahitophels wisdome, 2 Sam. 17.23. and Herods eloquence, Act. 12.23. so? and yet all excellent gifts of God, but they had them not with his blessing, they were not sanctifyed unto them.
Was not Goliath's strength, 1 Sam. 17.9. Ahithophel Wisdom, 2 Sam. 17.23. and Herods eloquence, Act. 12.23. so? and yet all excellent Gifts of God, but they had them not with his blessing, they were not sanctified unto them.
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So that he that can pray, may be secure for outward things, and need not disquiet his heart with carking cares, Pro. 16.3. Commit thy works (thy labours, and endeavours) unto the Lord, and thy thoughts shall be established.
So that he that can pray, may be secure for outward things, and need not disquiet his heart with carking Cares, Pro 16.3. Commit thy works (thy labours, and endeavours) unto the Lord, and thy thoughts shall be established.
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and sendeth raine on the just, and on the unjust. Whereas they that pray shall have better things then these, Luk. 11.13. Your heavenly father will give the holy spirit to them that aske him.
and sends rain on the just, and on the unjust. Whereas they that pray shall have better things then these, Luk. 11.13. Your heavenly father will give the holy Spirit to them that ask him.
For 1. The blessings they receive are but temporall, and such as are no testimonies of Gods speciall love, Mat. 5.45. He maketh his sunne to rise on the evill, and on the good;
For 1. The blessings they receive Are but temporal, and such as Are no testimonies of God's special love, Mathew 5.45. He makes his sun to rise on the evil, and on the good;
and Mat, 7.7 Aske, and it shall be given you ; and 1 Thess. 5.17. Pray without ceasing. How frequent, and constant have all the Saints, even such as God hath given greatest testimony unto, beene in prayer? Even the wisest of them;
and Mathew, 7.7 Ask, and it shall be given you; and 1 Thess 5.17. Pray without ceasing. How frequent, and constant have all the Saints, even such as God hath given greatest testimony unto, been in prayer? Even the Wisest of them;
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Shall I yeeld to this conceit that it is to no purpose to pray? Why how oft hath God commanded us to pray? Psal. 50.15. Call upon me in the day of trouble ;
Shall I yield to this conceit that it is to no purpose to pray? Why how oft hath God commanded us to pray? Psalm 50.15. Call upon me in the day of trouble;
3 They must make use of the sword of the spirit (whereby Christ our captaine did drive away the tempter, Mat. 4.4, 7.10. It is written ) by weighing with themselves, how directly this tentation opposeth the whole tenour of the holy Scripture. And say thus with themselves.
3 They must make use of the sword of the Spirit (whereby christ our captain did drive away the tempter, Mathew 4.4, 7.10. It is written) by weighing with themselves, how directly this tentation Opposeth the Whole tenor of the holy Scripture. And say thus with themselves.
For that is a chiefe remedy against all tentations, Luk. 22.40. Pray that ye enter not into (and be delivered into the power of) temptation. As Christ did for Iehoshuah when Satan stood at his right hand to resist him, Zach. 3.2. The Lord rebuke thee ô Satan, even the Lord that hath chosen Ierusalem rebuke thee.
For that is a chief remedy against all tentations, Luk. 22.40. Pray that you enter not into (and be Delivered into the power of) temptation. As christ did for Joshua when Satan stood At his right hand to resist him, Zach 3.2. The Lord rebuke thee o Satan, even the Lord that hath chosen Ierusalem rebuke thee.
Yea in a tentation farre lesse then this, when Peter tempted him but to favour himselfe, and shun the crosse. Mat. 16.23. He turned, and said to Peter, get thee behind me Sathan, thou art an offence unto me.
Yea in a tentation Far less then this, when Peter tempted him but to favour himself, and shun the cross. Mathew 16.23. He turned, and said to Peter, get thee behind me Sathan, thou art an offence unto me.
And seeing this is so what must they do that are troubled with this tentation? Surely They must 1 Put on a resolution to resist it, harden thy heart against it, withstand it, defie it, Iam. 4.7. Resist the Divell, and he will flee from you.
And seeing this is so what must they do that Are troubled with this tentation? Surely They must 1 Put on a resolution to resist it, harden thy heart against it, withstand it, defy it, Iam. 4.7. Resist the devil, and he will flee from you.
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that if any of Gods people (such as I must judge all you to be that heare me now) be troubled at any time with these thoughts (as surely as I have already told you they may be) they must resolve thus with themselves;
that if any of God's people (such as I must judge all you to be that hear me now) be troubled At any time with these thoughts (as surely as I have already told you they may be) they must resolve thus with themselves;
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and the larger laying of them downe, reserved to the place where they are to be answered particularly. 1. That many doe well enough that never pray. 2. That the use of the meanes with discretion, will serve the turne without prayer. 3. That God knoweth our necessities well enough,
and the larger laying of them down, reserved to the place where they Are to be answered particularly. 1. That many do well enough that never pray. 2. That the use of the means with discretion, will serve the turn without prayer. 3. That God Knoweth our necessities well enough,
as is plaine, 2 Cor. 10.5.) so hath he put foure reasons into the hearts of men to confirme them in this conceit, that it is to no purpose for them to pray.
as is plain, 2 Cor. 10.5.) so hath he put foure Reasons into the hearts of men to confirm them in this conceit, that it is to no purpose for them to pray.
See an example of this in Zach•us like wise Luke 19. Of him we reade Verse 2. That he was the chiefe among the Publicans, and Verse 7. That he was a sinner, a noted and infamous man.
See an Exampl of this in Zach•us like wise Lycia 19. Of him we read Verse 2. That he was the chief among the Publicans, and Verse 7. That he was a sinner, a noted and infamous man.
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Lecture CXL. On Psalme 51.7. February 16. 1629. IT followeth now that we proceed unto the fourth and last of those Motives which I promised to give you to perswade you to seeke without delay to know that you are through Christ justified in Gods sight.
Lecture CXL. On Psalm 51.7. february 16. 1629. IT follows now that we proceed unto the fourth and last of those Motives which I promised to give you to persuade you to seek without Delay to know that you Are through christ justified in God's sighed.
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then labour to get assurance that Christ is thine, that thy sinnes are forgiven thee, that thou art through him reconciled unto God, this is the onely sure way to amend both thy heart and life.
then labour to get assurance that christ is thine, that thy Sins Are forgiven thee, that thou art through him reconciled unto God, this is the only sure Way to amend both thy heart and life.
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This will doe it and nothing but this will ever bee able to do it. Two sorts of proofes I will give you for this. 1. The inward instrument whereby the spirit of God worketh sanctification in the heart of man, the inward principle and root of all grace, is faith that justifieth a man,
This will do it and nothing but this will ever be able to do it. Two sorts of proofs I will give you for this. 1. The inward Instrument whereby the Spirit of God works sanctification in the heart of man, the inward principle and root of all grace, is faith that Justifieth a man,
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and maketh knowne the love of God to him in Christ. 2. The outward instrument whereby the spirit of God worketh sanctification in the heart of man is the preaching of the glad tidings of the Gospell unto him. For the first.
and makes known the love of God to him in christ. 2. The outward Instrument whereby the Spirit of God works sanctification in the heart of man is the preaching of the glad tidings of the Gospel unto him. For the First.
I will give you foure plaine places of Scripture for the proofe of it. The first is that speech of our Saviour unto Paul, Acts 26.18. where speaking of them that shall inherit eternall life he calleth them such as are sanctified by faith in him.
I will give you foure plain places of Scripture for the proof of it. The First is that speech of our Saviour unto Paul, Acts 26.18. where speaking of them that shall inherit Eternal life he calls them such as Are sanctified by faith in him.
and having shewed in the former verse that the sprinkling even of that upon the people did worke a kinde of externall and legall sanctification in them.
and having showed in the former verse that the sprinkling even of that upon the people did work a kind of external and Legal sanctification in them.
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How much more (saith he) shall the bloud of Christ being sprinkled upon you and applyed to your hearts by the spirit of God, purge your consciences from dead workes to serve the living God.
How much more (Says he) shall the blood of christ being sprinkled upon you and applied to your hearts by the Spirit of God, purge your Consciences from dead works to serve the living God.
so soone as ever the spirit of God hath by faith assured a man that the pardon which Christ by his bloud hath purchased doth belong unto him, this will certainly follow of it, his heart and conscience will be purged and cleansed from dead workes, from those workes which while he was a naturall man dead in trespasses and sinnes he lived in,
so soon as ever the Spirit of God hath by faith assured a man that the pardon which christ by his blood hath purchased does belong unto him, this will Certainly follow of it, his heart and conscience will be purged and cleansed from dead works, from those works which while he was a natural man dead in Trespasses and Sins he lived in,
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and he shall be enabled to serve God in newnesse of life. The third place for the proofe of this is in 2 Pet. 1.4. Where the Apostle saith that by the knowledge of Christ are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust.
and he shall be enabled to serve God in newness of life. The third place for the proof of this is in 2 Pet. 1.4. Where the Apostle Says that by the knowledge of christ Are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust.
Two things are to bee observed in these words of the Apostle. 1. How come Gods people to escape the corruption that is in the world through lust? How come they to forsake and be preserved from those sinnes, that both themselves in times past,
Two things Are to be observed in these words of the Apostle. 1. How come God's people to escape the corruption that is in the world through lust? How come they to forsake and be preserved from those Sins, that both themselves in times past,
and the whole world still (through the strength of our naturall concupiscence) liveth in? How come they to be partakers of the divine nature? How come they to have the Image of God which consisteth in true holinesse and righteousnesse renewed in them? Why saith the Apostle we attaine unto all this, this change is wrought in us by the exceeding great and precious promises of God which are given unto us;
and the Whole world still (through the strength of our natural concupiscence) lives in? How come they to be partakers of the divine nature? How come they to have the Image of God which Consisteth in true holiness and righteousness renewed in them? Why Says the Apostle we attain unto all this, this change is wrought in us by the exceeding great and precious promises of God which Are given unto us;
but by receiving and beleeving the exceeding great and precious promises that God hath given us of pardon and mercy, was this blessed change wrought in us.
but by receiving and believing the exceeding great and precious promises that God hath given us of pardon and mercy, was this blessed change wrought in us.
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But then. 2. How came wee to have interest in these exceeding great and precious promises of God? Surely saith the Apostle (Verse 3. And in the very first words of this verse) through the knowledge of him that hath called us to glory and Vertue ;
But then. 2. How Come we to have Interest in these exceeding great and precious promises of God? Surely Says the Apostle (Verse 3. And in the very First words of this verse) through the knowledge of him that hath called us to glory and Virtue;
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By knowing Christ to be ours ( In whom all the promises of God are yea and Amen, as the Apostle speaketh 2 Cor. 1.20.) wee come to have Title to all the exceeding great and precious promises of God.
By knowing christ to be ours (In whom all the promises of God Are yea and Amen, as the Apostle speaks 2 Cor. 1.20.) we come to have Title to all the exceeding great and precious promises of God.
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The fourth and last place of Scripture which I promised to give you for confirmation of this first point, is that speech of the Apostle Eph. 3.19. Where the Apostle praying for the Ephesians that God would make them able to know the love of Christ that passeth knowledge which was so infinitely great unto every poore sinner that beleeveth in him as no heart of man is able fully to know and comprehend it, he giveth this for the reason of that prayer that he made for them, that yee might be filled (saith he) with all the fulnesse of God.
The fourth and last place of Scripture which I promised to give you for confirmation of this First point, is that speech of the Apostle Ephesians 3.19. Where the Apostle praying for the Ephesians that God would make them able to know the love of christ that passes knowledge which was so infinitely great unto every poor sinner that Believeth in him as no heart of man is able Fully to know and comprehend it, he gives this for the reason of that prayer that he made for them, that ye might be filled (Says he) with all the fullness of God.
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As if he had said, the more knowledge you shall have of the wonderfull love that Christ hath borne unto you, the more that you shall be assured of it, the more you look into it and meditate of it;
As if he had said, the more knowledge you shall have of the wonderful love that christ hath born unto you, the more that you shall be assured of it, the more you look into it and meditate of it;
And first, for mortification of the old man, the best way that any man can take to mortifie and subdue any lust and corruption, that is strongest in him,
And First, for mortification of the old man, the best Way that any man can take to mortify and subdue any lust and corruption, that is Strongest in him,
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Now for the second sort of proofes I spake of, the outward instrument wherby the spirit of God useth to worke sanctification and holinesse in the heart of man, is the preaching of the glad tydings of the Gospell, the opening and applying to him the new Testament and covenant of God, the covenant of grace, the promises of Gods free grace and mercy in Christ.
Now for the second sort of proofs I spoke of, the outward Instrument whereby the Spirit of God uses to work sanctification and holiness in the heart of man, is the preaching of the glad tidings of the Gospel, the opening and applying to him the new Testament and Covenant of God, the Covenant of grace, the promises of God's free grace and mercy in christ.
But the meanes whereby he useth to sanctifie a man indeed, to mortifie and kill sin in the root, to worke a saving change and true grace in his heart, is by preaching the Gospell and making knowne to him his mercy in Christ. Two plaine testimonies I will give you for this,
But the means whereby he uses to sanctify a man indeed, to mortify and kill since in the root, to work a Saving change and true grace in his heart, is by preaching the Gospel and making known to him his mercy in christ. Two plain testimonies I will give you for this,
As if he had said, by my preaching of the new testament, the new covenant, the covenant of grace, you were converted, the spirit of God was conveied into your hearts.
As if he had said, by my preaching of the new Testament, the new Covenant, the Covenant of grace, you were converted, the Spirit of God was conveyed into your hearts.
And making a comparison betweene the Ministery of the law and of the Gospell in the next verses, he calleth the preaching of the Gospell in the new Testament, the ministration of the spirit, that ministery whereby the spirit of grace is infused into the hearts of men.
And making a comparison between the Ministry of the law and of the Gospel in the next Verses, he calls the preaching of the Gospel in the new Testament, the ministration of the Spirit, that Ministry whereby the Spirit of grace is infused into the hearts of men.
The other testimony which I will bring you for this is that of the Apostle Gal. 3.2. where appealing unto their owne consciences, he asketh them how and by what meanes they first received the spirit of God, This only would I learne of you (saith he) received ye the spirit by the works of the law or by the hearing of faith? that is, by the hearing of the doctrine of faith, the doctrine of the Gospell which teacheth justification by faith only.
The other testimony which I will bring you for this is that of the Apostle Gal. 3.2. where appealing unto their own Consciences, he asks them how and by what means they First received the Spirit of God, This only would I Learn of you (Says he) received you the Spirit by the works of the law or by the hearing of faith? that is, by the hearing of the Doctrine of faith, the Doctrine of the Gospel which Teaches justification by faith only.
and God is reconciled unto him in Christ, and when he hath once got this assurance to make use of his faith in this worke, to stirre it up and exercise it by thinking and meditating oft of the marvellous love of God to him in Christ;
and God is reconciled unto him in christ, and when he hath once god this assurance to make use of his faith in this work, to stir it up and exercise it by thinking and meditating oft of the marvellous love of God to him in christ;
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and by making claime to the promises of God which through Christ he hath just title unto. Faith purifieth the heart ; saith the Apostle Acts 15.9. It purgeth out the corruption that it findeth in it, it killeth sinne wheresoever it commeth.
and by making claim to the promises of God which through christ he hath just title unto. Faith Purifieth the heart; Says the Apostle Acts 15.9. It Purgeth out the corruption that it finds in it, it kills sin wheresoever it comes.
and never recover the strength and vigour againe that it had before. Every faithfull man hath this promise given him of God Rom. 6.14. Sin shall not have dominion over you, for yee are not under the Law, but under grace.
and never recover the strength and vigour again that it had before. Every faithful man hath this promise given him of God Rom. 6.14. since shall not have dominion over you, for ye Are not under the Law, but under grace.
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So that the man that knoweth himselfe to bee in Christ, and so within the covenant of grace, may goe boldly to the throne of grace when he findeth himselfe unable to subdue any strong lust,
So that the man that Knoweth himself to be in christ, and so within the Covenant of grace, may go boldly to the throne of grace when he finds himself unable to subdue any strong lust,
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and corruption and even ready to be mastered and overcome of it, nay he ought then to exercise and make use of his faith by challenging and making claime to this promise of God,
and corruption and even ready to be mastered and overcome of it, nay he ought then to exercise and make use of his faith by challenging and making claim to this promise of God,
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But I shall make this plainer to you, and shew you what force there is in justifying faith that assureth us of Gods favour in Christ to mortifie sinne, by instancing in foure of the strongest lusts and corruptions, that the faithfull are wont to bee cumbred with all.
But I shall make this plainer to you, and show you what force there is in justifying faith that assureth us of God's favour in christ to mortify sin, by instancing in foure of the Strongest Lustiest and corruptions, that the faithful Are wont to be cumbered with all.
And for the force that is in justifying faith to mortifie this corruption wee have an example first in Abraham and Sarah and some others of whom the Apostle speaketh Heb. 11.8, 14, 15. of whom the Apostle saith that they willingly forsooke their owne country,
And for the force that is in justifying faith to mortify this corruption we have an Exampl First in Abraham and Sarah and Some Others of whom the Apostle speaks Hebrew 11.8, 14, 15. of whom the Apostle Says that they willingly forsook their own country,
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and had no desire to returne to their owne country againe, nor were so much as mindefull of it, they never thought of it nor looked backe as Lots Wife did,
and had no desire to return to their own country again, nor were so much as mindful of it, they never Thought of it nor looked back as Lots Wife did,
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how Christ tooke particular notice of him, and called him by his name, how he offered himselfe unsought to, to bee his guest to abide in his house (which was no more then he hath done for every poore soule amongst us that truly beleeveth in him) when Zacheus (I say) saw and considered this wonderfull love of Christ towards him, see what a change it wrought in him,
how christ took particular notice of him, and called him by his name, how he offered himself unsought to, to be his guest to abide in his house (which was no more then he hath done for every poor soul among us that truly Believeth in him) when Zacchaeus (I say) saw and considered this wonderful love of christ towards him, see what a change it wrought in him,
As if he should say, If thou wouldest purge thy heart from covetousnesse and get strength against it, make use of thy faith, remember the promises that thou being in Christ, hast title unto.
As if he should say, If thou Wouldst purge thy heart from covetousness and get strength against it, make use of thy faith, Remember the promises that thou being in christ, hast title unto.
where when they had heard our Saviour teach if a brother trespasse against us seven times in one day (and what hope will you say can a man have of such a one?) yet upon profession of his repentance wee must forgive him,
where when they had herd our Saviour teach if a brother trespass against us seven times in one day (and what hope will you say can a man have of such a one?) yet upon profession of his Repentance we must forgive him,
how he hath forgiven him a debt of tenne thousand talents and how apt he is still upon his repentance to forgive him though he trespasse against him more then seven times every day, this will make a man able and willing to forgive his brother upon his repentance, any wrongs whatsoever;
how he hath forgiven him a debt of tenne thousand Talents and how apt he is still upon his Repentance to forgive him though he trespass against him more then seven times every day, this will make a man able and willing to forgive his brother upon his Repentance, any wrongs whatsoever;
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even as the Lord hath had pitty on me? Therefore the consideration of that which God for Christs sake hath done for us, is also used by the Apostle, Col. 3.13. as the strongest motive to make us willing to forgive wrongs.
even as the Lord hath had pity on me? Therefore the consideration of that which God for Christ sake hath done for us, is also used by the Apostle, Col. 3.13. as the Strongest motive to make us willing to forgive wrongs.
Secondly, if a man would make claime to that promise that hee being in Christ hath just title to, which we finde made, Esa. 11.6 — 9. to all the subjects of Christs kingdome, The Wolfe shall dwell with the Lambe, &c. They shall not hurt nor destroy in all my holy mountaine.
Secondly, if a man would make claim to that promise that he being in christ hath just title to, which we find made, Isaiah 11.6 — 9. to all the subject's of Christ Kingdom, The Wolf shall dwell with the Lamb, etc. They shall not hurt nor destroy in all my holy mountain.
that is, fierce and cruell apt to doe hurt and mischiefe, when once they beleeve in Christ their natures shall be quite changed, all bitternesse of spirit shall be taken from them, they shall have no desire to hurt, to be revenged of any that have done them wrong.
that is, fierce and cruel apt to do hurt and mischief, when once they believe in christ their nature's shall be quite changed, all bitterness of Spirit shall be taken from them, they shall have no desire to hurt, to be revenged of any that have done them wrong.
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If I say a Christian that findeth himselfe troubled with maliciousnesse and bitternesse of spirit, would in humble and faithfull prayer make claime to this promise and challeng it at Gods hands doubtlesse hee might have more power over that corruption then he hath.
If I say a Christian that finds himself troubled with maliciousness and bitterness of Spirit, would in humble and faithful prayer make claim to this promise and challenge it At God's hands doubtless he might have more power over that corruption then he hath.
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In which respect the Lord Esa. 35.4. calleth them such as are of a fearefull heart. And upbraideth them with this as with a great sinne, Esa. 51.13. Thou hast feared continually every day, because of the fury of the oppressour, as if hee were even ready to destroy.
In which respect the Lord Isaiah 35.4. calls them such as Are of a fearful heart. And upbraideth them with this as with a great sin, Isaiah 51.13. Thou hast feared continually every day, Because of the fury of the oppressor, as if he were even ready to destroy.
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If they heare of any troubles approaching, of any practises of the enemy either at home or abroad, their hearts are surprised with strange feares continually every day,
If they hear of any Troubles approaching, of any practises of the enemy either At home or abroad, their hearts Are surprised with strange fears continually every day,
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Alas my weakenesse is such (saith this poore soule) as I shall never bee able to abide such a triall, I shall be apt to deny God or doe any thing when such a day commeth.
Alas my weakness is such (Says this poor soul) as I shall never be able to abide such a trial, I shall be apt to deny God or do any thing when such a day comes.
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but how should I helpe it? How may I bee able to mortifie and subdue this corruption? I answer, get assurance by faith that thou art reconciled to God in Christ, that thy sinnes are forgiven thee;
but how should I help it? How may I be able to mortify and subdue this corruption? I answer, get assurance by faith that thou art reconciled to God in christ, that thy Sins Are forgiven thee;
First, How great their tryals were, Verse 37. They were stoned, sawne asunder, tempted, they were slaine with the sword, they wandred about in sheep-skins and goat-skins, being destitute, afflicted; tormented.
First, How great their trials were, Verse 37. They were stoned, sawn asunder, tempted, they were slain with the sword, they wandered about in sheepskins and goatskins, being destitute, afflicted; tormented.
they had deliverance, and peace, and freedome from all these miseries offred them, upon condition that they would yeeld a little and forsake their Religion,
they had deliverance, and peace, and freedom from all these misery's offered them, upon condition that they would yield a little and forsake their Religion,
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Thirdly, Consider how weake and fearefull they had beene before the very time that they came to this tryall, Vers. 34. Out of weakenesse they were made strong.
Thirdly, Consider how weak and fearful they had been before the very time that they Come to this trial, Vers. 34. Out of weakness they were made strong.
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The assurance they had of their reconciliation with God in Christ, and of the forgivenesse of their sinnes, was that that made them overcome their fearefulnesse, and become so strong.
The assurance they had of their reconciliation with God in christ, and of the forgiveness of their Sins, was that that made them overcome their fearfulness, and become so strong.
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and a care of them in the worst times that can come. When he maketh inquisition for bloud (saith David, Psal. 9.12. when he commeth to visit a land for the murders and other horrible sinnes committed in it) he remembreth them. And 116.15. Precious in the sight of the Lord is the death of his Saints.
and a care of them in the worst times that can come. When he makes inquisition for blood (Says David, Psalm 9.12. when he comes to visit a land for the murders and other horrible Sins committed in it) he Remember them. And 116.15. Precious in the sighed of the Lord is the death of his Saints.
They shall not lose their lives, unlesse God shall see that will be most for his glory and their good. 2. The Lord will certainly proportion their tryals to their strength,
They shall not loose their lives, unless God shall see that will be most for his glory and their good. 2. The Lord will Certainly proportion their trials to their strength,
Yea of all the faithfull, those that are now before-hand so fearfull and weake, have most promises of God that he will give them strength sufficient when the time of tryall shall come;
Yea of all the faithful, those that Are now beforehand so fearful and weak, have most promises of God that he will give them strength sufficient when the time of trial shall come;
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Out of weakenesse they were made strong, as you heard H•b. 11.34. My grace is sufficient for thee (saith the Lord to Paul 2 Cor. 12.9.) for my strength is made perfect in weaknesse.
Out of weakness they were made strong, as you herd H•b. 11.34. My grace is sufficient for thee (Says the Lord to Paul 2 Cor. 12.9.) for my strength is made perfect in weakness.
Why hast thou hardened our heart from thy fe•r•? Now the best way that any soule can take to cure this stoninesse of the heart, to make it soft and tender, able to mourne kindly for sinne,
Why hast thou hardened our heart from thy fe•r•? Now the best Way that any soul can take to cure this stoniness of the heart, to make it soft and tender, able to mourn kindly for sin,
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The second experiment of this force of faith to soften the heart, is that of Gods people whom the Prophet speaketh of, Zach. 12.10. that they should mourne as one mourneth for his onely sonne, and be in bitternesse as one that is in bitternesse for his first borne.
The second experiment of this force of faith to soften the heart, is that of God's people whom the Prophet speaks of, Zach 12.10. that they should mourn as one Mourneth for his only son, and be in bitterness as one that is in bitterness for his First born.
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that is, the Spirit of adoption whereby God had assured their hearts of his favour and love in Christ. 2. The looking upon Christ whom they had pierced ;
that is, the Spirit of adoption whereby God had assured their hearts of his favour and love in christ. 2. The looking upon christ whom they had pierced;
It is the Spirit of grace and adoption assuring us of Gods fatherly love to us in Christ, it is the weighing with our selves seriously how dearely Christ hath loved us, that will make us mourne for sinne more than for any thing in the world, all the terrours of the law, all the judgements of God are of no force to soften the heart, in comparison of this.
It is the Spirit of grace and adoption assuring us of God's fatherly love to us in christ, it is the weighing with our selves seriously how dearly christ hath loved us, that will make us mourn for sin more than for any thing in the world, all the terrors of the law, all the Judgments of God Are of no force to soften the heart, in comparison of this.
The third experiment of this is in Mary Magdalen, Luke 7. Of her we read Ver. 38. that she had a very soft heart, she was able to weep abundantly for her sinnes,
The third experiment of this is in Marry Magdalen, Lycia 7. Of her we read Ver. 38. that she had a very soft heart, she was able to weep abundantly for her Sins,
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And what was it that made her heart so soft? Surely, the knowledge and assurance she had of Christs marvellous love to her in pardoning her sinnes, her so many and so hainous sinnes, was that that did it,
And what was it that made her heart so soft? Surely, the knowledge and assurance she had of Christ marvellous love to her in pardoning her Sins, her so many and so heinous Sins, was that that did it,
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as our Saviour plainely telleth us, Vers. 43 & 48. The fourth and last example is that of Peter, of whom we read Luke 22.62. that he had a most soft heart, he was able to weepe bitterly for his sinnes.
as our Saviour plainly Telleth us, Vers. 43 & 48. The fourth and last Exampl is that of Peter, of whom we read Lycia 22.62. that he had a most soft heart, he was able to weep bitterly for his Sins.
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For all that are in the covenant of grace, reconciled to God in Christ, have this promise given them of God, Ezek. 11.19. which is also repeated 36.26.
For all that Are in the Covenant of grace, reconciled to God in christ, have this promise given them of God, Ezekiel 11.19. which is also repeated 36.26.
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Why then have wee no more heart to prayer? Why receive wee no more good by it? Surely wee doe not make use of our faith in thinking of and trusting to these promises of God,
Why then have we no more heart to prayer? Why receive we no more good by it? Surely we do not make use of our faith in thinking of and trusting to these promises of God,
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that is to say, that faith will make the heart fruitfull, we have a plaine proofe in that speech of the Apostle Galat. 2.20. The life that I now live (As if hee had said, The reformed, religious and holy life, that I now live since my conversion and calling) I liue by the faith of the Sonne of God, that faith I have in Christ, who loved me and gave himselfe for me.
that is to say, that faith will make the heart fruitful, we have a plain proof in that speech of the Apostle Galatians 2.20. The life that I now live (As if he had said, The reformed, religious and holy life, that I now live since my conversion and calling) I live by the faith of the Son of God, that faith I have in christ, who loved me and gave himself for me.
As if he had said, This faith that assureth me of that speciall interest that I have in Christ, of that speciall love that Christ hath borne to mee, is the onely cause of whatsoever goodnesse is in me.
As if he had said, This faith that assureth me of that special Interest that I have in christ, of that special love that christ hath born to me, is the only cause of whatsoever Goodness is in me.
And for the second, that nothing but faith will breed true goodnesse and grace in the heart, we have as plaine a proofe Hebrewes 11.5, 6. Enoch had this testimony given of him that he pleased God,
And for the second, that nothing but faith will breed true Goodness and grace in the heart, we have as plain a proof Hebrews 11.5, 6. Enoch had this testimony given of him that he pleased God,
and goodly words that God oft wrung from Pharaoh by his judgements, Exodus 9.27. I have sinned, the Lord is righteous, and I and my people are wicked ; and 10.16. Hee cryeth unto Moses to this effect;
and goodly words that God oft wrung from Pharaoh by his Judgments, Exodus 9.27. I have sinned, the Lord is righteous, and I and my people Are wicked; and 10.16. He Cries unto Moses to this Effect;
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And such is the repentance and goodly words that many a wretched man in his sicknesse is wont to utter) thus farre forth the winter-showers and stormes of Gods judgements and terrours may work upon mans heart.
And such is the Repentance and goodly words that many a wretched man in his sickness is wont to utter) thus Far forth the winter-showers and storms of God's Judgments and terrors may work upon men heart.
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But till Christ Iesus the Sun of righteousnesse, as the Prophet calleth him Mal. 4.2. (like the comfortable and quickning heat of the Sunne in the spring) doe shine upon a man and bee by faith received into his heart, it can never bring forth any fruit that is good indeed, and acceptable unto God.
But till christ Iesus the Sun of righteousness, as the Prophet calls him Malachi 4.2. (like the comfortable and quickening heat of the Sun in the spring) do shine upon a man and be by faith received into his heart, it can never bring forth any fruit that is good indeed, and acceptable unto God.
But though the Lord let this visible Sunne shine upon all men indifferently, upon the reprobate as well as upon the elect he maketh his Sunne (saith our Saviour Matth. 5.45.) to rise on the evill and on the good ;
But though the Lord let this visible Sun shine upon all men indifferently, upon the Reprobate as well as upon the elect he makes his Sun (Says our Saviour Matthew 5.45.) to rise on the evil and on the good;
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By faith we receive Christ and make him our owne, as the Evangelist teacheth us, Iohn 1.12. By faith hee dwelleth in our hearts, as the Apostle speaketh Ephesians 3.17.
By faith we receive christ and make him our own, as the Evangelist Teaches us, John 1.12. By faith he dwells in our hearts, as the Apostle speaks Ephesians 3.17.
As the branch cannot beare fruit of it selfe (saith our Saviour Iohn 15.4.) except it abide in the vine, no more can ye except ye abide in me. And 6.53. Verily verily I say unto you;
As the branch cannot bear fruit of it self (Says our Saviour John 15.4.) except it abide in the vine, no more can you except you abide in me. And 6.53. Verily verily I say unto you;
So soone as ever thou dost truely believe in Christ, and renouncing all other confidence, dost wholly rest and put thine affiance in him, thou hast received Christ, and made him thine owne;
So soon as ever thou dost truly believe in christ, and renouncing all other confidence, dost wholly rest and put thine affiance in him, thou hast received christ, and made him thine own;
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and so soone as thou hast received him, thou hast also with him received into thine heart his holy Spirit, the Spirit of grace and sanctification, whereby thou art made a new man.
and so soon as thou hast received him, thou hast also with him received into thine heart his holy Spirit, the Spirit of grace and sanctification, whereby thou art made a new man.
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the life of grace here which is the beginning and pledge of that life of glory which he shall be sure to have in heaven) and he that hath not the Sonne, hath not life.
the life of grace Here which is the beginning and pledge of that life of glory which he shall be sure to have in heaven) and he that hath not the Son, hath not life.
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Secondly, The faithfull soule by exercising and making use of his faith in meditating and feeding upon the goodnesse and love of God towards him in Christ,
Secondly, The faithful soul by exercising and making use of his faith in meditating and feeding upon the Goodness and love of God towards him in christ,
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and seriously wee thinke of it, and meditate upon it, the more we shall bee filled with all the fullnesse of God, that is, with all spirituall and saving and sanctifying grace,
and seriously we think of it, and meditate upon it, the more we shall be filled with all the fullness of God, that is, with all spiritual and Saving and sanctifying grace,
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And the apprehending and beleeving of the promises of God these exceeding great and precious promises that God hath made to us in Christ hath great force to quicken and increase grace, in the heart of man.
And the apprehending and believing of the promises of God these exceeding great and precious promises that God hath made to us in christ hath great force to quicken and increase grace, in the heart of man.
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O Lord (saith Hezekiah in the prayer that hee made after that God had given him a promise to restore him to life, Esa. 38.16.) ô Lord (saith he) by these things (by these gracious promises of thine) men live, and in all these things, is the life of my spirit,
O Lord (Says Hezekiah in the prayer that he made After that God had given him a promise to restore him to life, Isaiah 38.16.) o Lord (Says he) by these things (by these gracious promises of thine) men live, and in all these things, is the life of my Spirit,
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and that is, that God hath promised to all them that are in the covenant of grace, that are reconciled to him in Christ, that hee will give them his holy sanctifying spirit.
and that is, that God hath promised to all them that Are in the Covenant of grace, that Are reconciled to him in christ, that he will give them his holy sanctifying Spirit.
And yet more particularly God hath promised, that as wheresoever Christ came, when hee was upon earth, he restored the deafe to their hearing and the blind to their sight,
And yet more particularly God hath promised, that as wheresoever christ Come, when he was upon earth, he restored the deaf to their hearing and the blind to their sighed,
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Yea hee made that woman goe straight and upright that had had a spirit of infirmity eighteene yeeres and was so bowed together, that shee could not lift up her selfe, of whom wee read, Luke 13.11, 13. Even so the Lord hath promised to worke the same mighty workes in the hearts of all his people, that have by a lively faith received and entertained Christ.
Yea he made that woman go straight and upright that had had a Spirit of infirmity eighteene Years and was so bowed together, that she could not lift up her self, of whom we read, Lycia 13.11, 13. Even so the Lord hath promised to work the same mighty works in the hearts of all his people, that have by a lively faith received and entertained christ.
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that is, they that were ignorant shall have knowledge wrought in them) and the eares of the deafe shall bee unstopped (they that could not heare heavenly things with any affection or fruit, shall bee made able to heare the Word feelingly and fruitfully) the lame man shall leape as a hart (they that were before reprobate to every good worke, shall bee made able cheerefully and willingly to walke in Gods waies) and the tongue of the dumbe shall sing (they that could not speake of any goodnesse before, shall bee able to speake graciously) for in the wildernesse shall waters breake forth,
that is, they that were ignorant shall have knowledge wrought in them) and the ears of the deaf shall be unstopped (they that could not hear heavenly things with any affection or fruit, shall be made able to hear the Word feelingly and fruitfully) the lame man shall leap as a heart (they that were before Reprobate to every good work, shall be made able cheerfully and willingly to walk in God's ways) and the tongue of the dumb shall sing (they that could not speak of any Goodness before, shall be able to speak graciously) for in the Wilderness shall waters break forth,
Now the promises of God all that are reconciled to God in Christ, all true beleevers have just title unto, they are all heires of the promises of God as the Apostle calleth them, Hebrewes 6.17. the promises of God are their chiefe inheritance.
Now the promises of God all that Are reconciled to God in christ, all true believers have just title unto, they Are all Heirs of the promises of God as the Apostle calls them, Hebrews 6.17. the promises of God Are their chief inheritance.
or are most troubled with the poverty of our spirits) and lay claime to these promises of God that in Christ wee have so just title unto, certainely wee might bee farre more rich in grace then wee are.
or Are most troubled with the poverty of our spirits) and lay claim to these promises of God that in christ we have so just title unto, Certainly we might be Far more rich in grace then we Are.
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Why are wee still so blind and so deafe, so dumb and so lame, so barren and unfruitfull? Surely because though God have made us promises to helpe us in all these things, wee doe not stirre up our faith to lay hold of and make claime unto them,
Why Are we still so blind and so deaf, so dumb and so lame, so barren and unfruitful? Surely Because though God have made us promises to help us in all these things, we do not stir up our faith to lay hold of and make claim unto them,
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That as wee read Christ did not many mighty workes in his owne countrey, Matthew 13.58. nay it is said; Marke 6.5. hee could doe no mighty workes there ;
That as we read christ did not many mighty works in his own country, Matthew 13.58. nay it is said; Mark 6.5. he could do no mighty works there;
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so it may truly bee said, that the true cause why the Lord hath not in all this time wrought more spirituall miracles in our hearts, is because of our unbeleefe, either wee doe not at all beleeve these promises,
so it may truly be said, that the true cause why the Lord hath not in all this time wrought more spiritual Miracles in our hearts, is Because of our unbelief, either we do not At all believe these promises,
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What is it that maketh a poore sinner when hee hath offended, willing and able to turne unto God againe and seeke reconciliation with him? Not the knowledge of Gods justice and power to consume him,
What is it that makes a poor sinner when he hath offended, willing and able to turn unto God again and seek reconciliation with him? Not the knowledge of God's Justice and power to consume him,
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though I know there is a kind of repentance, (a legall repentance, such a one as Iudas his was of whom wee read, Matthew 27.3. that when hee saw Christ was condemned (and what a gulfe of misery hee had cast himselfe into by his sinne) hee repented himselfe ) that is wrought thereby.
though I know there is a kind of Repentance, (a Legal Repentance, such a one as Iudas his was of whom we read, Matthew 27.3. that when he saw christ was condemned (and what a gulf of misery he had cast himself into by his sin) he repented himself) that is wrought thereby.
As the thing that made the servants of Benhadad seeke unto Ahab, 1 Kings 20.31. with sackcloth upon their loines and ropes about their necks (whereby they professed their sorrow for offending him and that they were worthy to die for it) was this onely thing that they had heard the kings of Israel were mercifull kings.
As the thing that made the Servants of Benhadad seek unto Ahab, 1 Kings 20.31. with Sackcloth upon their loins and ropes about their necks (whereby they professed their sorrow for offending him and that they were worthy to die for it) was this only thing that they had herd the Kings of Israel were merciful Kings.
This is the Motive that good Hezekiah used to perswade Israel unto repentance, 2 Chron. 30.6. Turne againe unto the Lord God of Abraham Isaac and Israel (hee putteth them in mind of the covenant God had made with their fathers) and hee will returne unto you.
This is the Motive that good Hezekiah used to persuade Israel unto Repentance, 2 Chronicles 30.6. Turn again unto the Lord God of Abraham Isaac and Israel (he putteth them in mind of the Covenant God had made with their Father's) and he will return unto you.
Let the wicked forsake his way and the unrighteous man ( the man of iniquity the worst man that is) his thoughts, and returne unto the Lord and hee will have mercy upon him,
Let the wicked forsake his Way and the unrighteous man (the man of iniquity the worst man that is) his thoughts, and return unto the Lord and he will have mercy upon him,
and to our God for hee will abundantly pardon. Thus doth the Apostle likewise, Iames 4.8. perswade unto repentance, Draw nigh to God, and hee will draw nigh unto you.
and to our God for he will abundantly pardon. Thus does the Apostle likewise, James 4.8. persuade unto Repentance, Draw High to God, and he will draw High unto you.
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And (to conclude) this was the maine thing that drew the prodigall unto repentance even the consideration of the fatherly affection that hee knew remained in his father towards him though he had so hainously offended him,
And (to conclude) this was the main thing that drew the prodigal unto Repentance even the consideration of the fatherly affection that he knew remained in his father towards him though he had so heinously offended him,
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as we may perceive by his words ▪ Luke 15.18. I will arise (saith he) and go to my father and say to him, father I have sinned against heaven and before thee and am no more worthy to be called thy sonne.
as we may perceive by his words ▪ Lycia 15.18. I will arise (Says he) and go to my father and say to him, father I have sinned against heaven and before thee and am no more worthy to be called thy son.
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And certainely if the vilest sinner among you all, could thus be perswaded of Gods mercifull disposition and readinesse to forgive you, upon your repentance, you would come in and not stand out in rebellion against him as you doe.
And Certainly if the Vilest sinner among you all, could thus be persuaded of God's merciful disposition and readiness to forgive you, upon your Repentance, you would come in and not stand out in rebellion against him as you do.
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I know well that the consideration of Gods severity and power, hath and ought to have great force and power in the heart to restraine a man from sin.
I know well that the consideration of God's severity and power, hath and ought to have great force and power in the heart to restrain a man from since.
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But the apprehension and perswasion a man hath of Gods mercy and goodnesse toward him in Christ, is much more effectuall to make a man afraid to offend God;
But the apprehension and persuasion a man hath of God's mercy and Goodness towards him in christ, is much more effectual to make a man afraid to offend God;
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and all feare that is wrought without this is but a slavish tormenting feare. Feare hath torment, saith the Apostle, 1 Ioh. 4.18. It is not a child-like and saving feare.
and all Fear that is wrought without this is but a slavish tormenting Fear. fear hath torment, Says the Apostle, 1 John 4.18. It is not a childlike and Saving Fear.
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There is forgivenesse with thee (saith David, Ps. 130.4.) that thou maist be feared. And Hos. 3.5. They shall feare the Lord and his goodnesse in the latter dayes.
There is forgiveness with thee (Says David, Ps. 130.4.) that thou Mayest be feared. And Hos. 3.5. They shall Fear the Lord and his Goodness in the latter days.
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Nothing is able to make a man willing and ready to be ruled by God in all things, to yeeld hearty and constant obedience unto him, till he by faith be assured of Gods love to him in Christ.
Nothing is able to make a man willing and ready to be ruled by God in all things, to yield hearty and constant Obedience unto him, till he by faith be assured of God's love to him in christ.
When David, Psal. 26.1, 2. maketh profession of his integrity even unto God and comforteth himselfe against the malice of his enemies by that testimony that his conscience gave him that hee had walked in his integrity, hee had walked in Gods truth, his honest and good meaning hee knew would have yeelded him small comfort 〈 ◊ 〉 had not guided his saith by the direction of Gods Word;
When David, Psalm 26.1, 2. makes profession of his integrity even unto God and comforts himself against the malice of his enemies by that testimony that his conscience gave him that he had walked in his integrity, he had walked in God's truth, his honest and good meaning he knew would have yielded him small Comfort 〈 ◊ 〉 had not guided his Says by the direction of God's Word;
Till a man know God to bee his God, reconciled unto him in Christ, hee will never delight to doe his will, his law will not bee in his heart, hee will never heartily affect it.
Till a man know God to be his God, reconciled unto him in christ, he will never delight to do his will, his law will not be in his heart, he will never heartily affect it.
though himselfe were then ninety nine yeeres old, Gen. 17.23, 24. and hee had in his house three hundred and eighteene valiant men at that time, Gen. 14.14. when God bad him cast out him sonne Ishmael out of his house (though hee loved him dearely) yet hee did immediately, Gen. 21.14.
though himself were then ninety nine Years old, Gen. 17.23, 24. and he had in his house three hundred and eighteene valiant men At that time, Gen. 14.14. when God bade him cast out him son Ishmael out of his house (though he loved him dearly) yet he did immediately, Gen. 21.14.
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Nay when God bad him sacrifice with his owne hands his sonne Isaac of whom it was said in Isaac shall thy seed bee called, as the Apostle speaketh, Hebrewes 11.18. yet hee was ready to doe it and that presently too, as you may see, Gen 22.3.
Nay when God bade him sacrifice with his own hands his son Isaac of whom it was said in Isaac shall thy seed be called, as the Apostle speaks, Hebrews 11.18. yet he was ready to do it and that presently too, as you may see, Gen 22.3.
But what was it that made Abraham so obedient to God in all things, even in such hard commandements as these were? Surely saith the Apostle, Hebrewes 11.8, 17. he did all these by faith.
But what was it that made Abraham so obedient to God in all things, even in such hard Commandments as these were? Surely Says the Apostle, Hebrews 11.8, 17. he did all these by faith.
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He knew God was his God, and his exceeding great reward as hee promised to bee, Gen. 15.1. Hee was strong in faith, as the Apostle saith, Romanes 4.20. and therefore was so ready and cheerefull in his obedience unto God.
He knew God was his God, and his exceeding great reward as he promised to be, Gen. 15.1. He was strong in faith, as the Apostle Says, Romans 4.20. and Therefore was so ready and cheerful in his Obedience unto God.
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And when once a man is assured by faith, that God hath so loved him hee cannot choose but love him againe and serve him out of love and not out of feare onely.
And when once a man is assured by faith, that God hath so loved him he cannot choose but love him again and serve him out of love and not out of Fear only.
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As if hee had said, The first and chiefe fruit that it putteth forth, and whereby it sheweth that life and efficacy that is in it, is this, it breedeth in the heart that hath it, an unfained love unto God.
As if he had said, The First and chief fruit that it putteth forth, and whereby it shows that life and efficacy that is in it, is this, it breeds in the heart that hath it, an unfeigned love unto God.
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Now for the force that is in justifying faith to quicken and enable us unto every good duty (which is the second particular that I promised to speake of) I might be large in the handling of it.
Now for the force that is in justifying faith to quicken and enable us unto every good duty (which is the second particular that I promised to speak of) I might be large in the handling of it.
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IT followeth now that I shew you likewise the force of justifying faith in the second part of true sanctification, in making us partakers of the divine nature,
IT follows now that I show you likewise the force of justifying faith in the second part of true sanctification, in making us partakers of the divine nature,
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and to beleeve the promises that God hath made unto that duty, and if thou wouldst also stirre up and exercise thy faith in meditating of Gods mercy and love and of those particular promises:
and to believe the promises that God hath made unto that duty, and if thou Wouldst also stir up and exercise thy faith in meditating of God's mercy and love and of those particular promises:
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God hath made many promises to such as heare his Word. Generall promises. 1. Hee will ever assist this ordinance and worke with it, Matthew 28.20. Goe teach all nations, and loe I am with you to the end of the world.
God hath made many promises to such as hear his Word. General promises. 1. He will ever assist this Ordinance and work with it, Matthew 28.20. Go teach all Nations, and lo I am with you to the end of the world.
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2. That hee will save the soules of his people by this ordinance, Iames 1.21. Esa. 55.3. 3. That by this ordinance hee will begin grace and convert the soule, Psalme 19.7. 4. That by this ordinance hee will increase and perfect grace where hee hath begun it.
2. That he will save the Souls of his people by this Ordinance, James 1.21. Isaiah 55.3. 3. That by this Ordinance he will begin grace and convert the soul, Psalm 19.7. 4. That by this Ordinance he will increase and perfect grace where he hath begun it.
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Vnto you that heare shall more bee given, saith our Saviour, Marke 4.24. And Acts 20.32. I commend you to God, and to the Word of his grace, which is able to build you up.
Unto you that hear shall more be given, Says our Saviour, Mark 4.24. And Acts 20.32. I commend you to God, and to the Word of his grace, which is able to built you up.
And particular promises God hath also made to them that attend upon this ordinance. 1. That hee will by this ordinance give them strength to overcome their strongest corruptions.
And particular promises God hath also made to them that attend upon this Ordinance. 1. That he will by this Ordinance give them strength to overcome their Strongest corruptions.
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How falleth it out then that many of us heare constantly and find no such thing? Surely the cause is rendred, Hebrewes 4.2. The Word preached did not profit them, not being mixed with faith, in them that heard it.
How falls it out then that many of us hear constantly and find no such thing? Surely the cause is rendered, Hebrews 4.2. The Word preached did not profit them, not being mixed with faith, in them that herd it.
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Till a man have some assurance by faith of the pardon of his sinnes and of Gods favour hee can never pray aright nor with any heart and affection, Romanes 10 14. How shall they call on him in whom they have not beleeved? It is the spirit of grace, that is the spirit of supplications, Zach. 12.10. He that goeth to God must apprehend him and conceive of him as of his father, Matthew 6.9.
Till a man have Some assurance by faith of the pardon of his Sins and of God's favour he can never pray aright nor with any heart and affection, Romans 10 14. How shall they call on him in whom they have not believed? It is the Spirit of grace, that is the Spirit of supplications, Zach 12.10. He that Goes to God must apprehend him and conceive of him as of his father, Matthew 6.9.
And on the other side hee that is by faith perswaded that God is his gracious father, cannot choose but resort much to him in hearty prayer, Galathians 4.6. O God thou art my God (saith David, Psalme 63.1.) early will I seeke thee.
And on the other side he that is by faith persuaded that God is his gracious father, cannot choose but resort much to him in hearty prayer, Galatians 4.6. Oh God thou art my God (Says David, Psalm 63.1.) early will I seek thee.
Many are the promises that God hath made unto prayer. Generall promises that he will heare and answer us, Esa. 30.19. Hee will be very gracious unto thee at the voice of thy cry, when hee shall heare it, he will answer thee. And Iohn 16.23. Whatsoever ye shall aske the father in my name, hee will give it unto you.
Many Are the promises that God hath made unto prayer. General promises that he will hear and answer us, Isaiah 30.19. He will be very gracious unto thee At the voice of thy cry, when he shall hear it, he will answer thee. And John 16.23. Whatsoever you shall ask the father in my name, he will give it unto you.
For we finde by experience of all ages that many doe verily thinke that Christ and all his merits doe belong to them, who yet did never receive him nor have any title to him at all.
For we find by experience of all ages that many do verily think that christ and all his merits do belong to them, who yet did never receive him nor have any title to him At all.
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Know therfore (beloved) which is (I assure you) a matter of great importance for you all to know, that it is a most dangerous delusion of Satan whereby men are perswaded that all men shall have benefit by Christ.
Know Therefore (Beloved) which is (I assure you) a matter of great importance for you all to know, that it is a most dangerous delusion of Satan whereby men Are persuaded that all men shall have benefit by christ.
Yee are a chosen generation (saith the Apostle 1 Pet. 2.9.) a peculiar people. Nay the Scripture teacheth us, that there be but a few (in comparison) that shall have any benefit by him.
Ye Are a chosen generation (Says the Apostle 1 Pet. 2.9.) a peculiar people. Nay the Scripture Teaches us, that there be but a few (in comparison) that shall have any benefit by him.
And the Angell giveth this for the reason why he should be called Iesus Matth. 1.21. Thou shalt call his name Iesus (saith he) for he shall save his people from their sinnes.
And the Angel gives this for the reason why he should be called Iesus Matthew 1.21. Thou shalt call his name Iesus (Says he) for he shall save his people from their Sins.
Now (alas) the Church of Christ is but a little flocke as himselfe calleth it Luk. 12 32. If the whole world were divided into thirty equall parts there would not bee found above five of them that doe so much as professe the name of Christ.
Now (alas) the Church of christ is but a little flock as himself calls it Luk. 12 32. If the Whole world were divided into thirty equal parts there would not be found above five of them that do so much as profess the name of christ.
And of those three the number of the Papists whose persons I will not judge but their doctrines are damnable doth farre exceed the number of the Protestants.
And of those three the number of the Papists whose Persons I will not judge but their doctrines Are damnable does Far exceed the number of the Protestants.
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So that you see if none but the Church of Christ, shall have benefit by Christ, the number of them that shall have benefit by Christ is but very small in comparison of them that shall have no benefit by him at all.
So that you see if none but the Church of christ, shall have benefit by christ, the number of them that shall have benefit by christ is but very small in comparison of them that shall have no benefit by him At all.
So that looke what the Apostle saith of Israel Rom. 9.27 ▪ may truly be said likewise of the whole Church of Christ and of such as professe the true Religion, Though the number of them be as the sand of the sea,
So that look what the Apostle Says of Israel Rom. 9.27 ▪ may truly be said likewise of the Whole Church of christ and of such as profess the true Religion, Though the number of them be as the sand of the sea,
He taught his hearers in the parable of the sower Matth. 13. that this field of Christ where he is pleased to sow the seed of his word and Gospell, hath foure sorts of ground in it,
He taught his hearers in the parable of the sour Matthew 13. that this field of christ where he is pleased to sow the seed of his word and Gospel, hath foure sorts of ground in it,
He taught them in the parable of them that were bidden to the Kings marriage feast Mat. 22.14. that even of them that were called to the profession of the truth by his owne gracious and powerfull Ministery there were but a few that were chosen. And in the parable of the labourers that were hired to work in the Vineyard Matth. 20.16. he affirmeth the like of the state of his Church, in time to come, Many shall be called but few chosen.
He taught them in the parable of them that were bidden to the Kings marriage feast Mathew 22.14. that even of them that were called to the profession of the truth by his own gracious and powerful Ministry there were but a few that were chosen. And in the parable of the labourers that were hired to work in the Vineyard Matthew 20.16. he Affirmeth the like of the state of his Church, in time to come, Many shall be called but few chosen.
As if hee had said, Though the number of them that by any outward calling are brought to a profession of the truth may seeme to be great (as indeed it is) yet there be but a few even of them that make so good a profession, that are chosen of God and consequently that are inwardly and effectually called,
As if he had said, Though the number of them that by any outward calling Are brought to a profession of the truth may seem to be great (as indeed it is) yet there be but a few even of them that make so good a profession, that Are chosen of God and consequently that Are inwardly and effectually called,
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Thirdly, Nay many that live in the Church of Christ and professe the true Religion are so farre from receiving benefit by Christ, that they shall receive much hurt by him;
Thirdly, Nay many that live in the Church of christ and profess the true Religion Are so Far from receiving benefit by christ, that they shall receive much hurt by him;
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When hee had Christ in his armes) Behold (saith he, as if he should have said, It is a strange thing but yet a most certaine thing, that I will tell thee Mary ) this child is set (and appointed of God by an unchangeable decree) as well for the fall as for the rising againe of many in Israel.
When he had christ in his arms) Behold (Says he, as if he should have said, It is a strange thing but yet a most certain thing, that I will tell thee Marry) this child is Set (and appointed of God by an unchangeable Decree) as well for the fallen as for the rising again of many in Israel.
Hee is unto many in Israel, to many that live in the true Church of God a stone of stumbling (as the Apostle speaketh 1 Pet. 2.8.) and a rocke of offence ;
He is unto many in Israel, to many that live in the true Church of God a stone of stumbling (as the Apostle speaks 1 Pet. 2.8.) and a rock of offence;
They would not have beene so lewd men as they are, nor continued with that quietnesse and contentment of mind in many foule sinnes, had it not beene for that, that they have heard of Christ,
They would not have been so lewd men as they Are, nor continued with that quietness and contentment of mind in many foul Sins, had it not been for that, that they have herd of christ,
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But how can this bee (will you say) that there should be but a few that shall have benefit by Christ? Seeing the Scripture saith expresly 1 Tim. 2.6. That he gave himselfe a ransome for all ; And Heb. 2.9. That he tasted death for every man ; and 1 Iohn 2.2. He is the propitiation not for our sinnes only, but also for the sinnes of the whole world.
But how can this be (will you say) that there should be but a few that shall have benefit by christ? Seeing the Scripture Says expressly 1 Tim. 2.6. That he gave himself a ransom for all; And Hebrew 2.9. That he tasted death for every man; and 1 John 2.2. He is the propitiation not for our Sins only, but also for the Sins of the Whole world.
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I answer, That (not to enter into the controversie of universall redemptino) it is agreed on by all divines, that none shall receive benefit by the death of Christ but such only as doe beleeve in him.
I answer, That (not to enter into the controversy of universal redemptino) it is agreed on by all Divines, that none shall receive benefit by the death of christ but such only as do believe in him.
God so loved the world (saith our Saviour himselfe Ioh. 3.16) That he gave his only begotten Sonne, that whosoever beleeveth in him should not perish, but have life everlasting.
God so loved the world (Says our Saviour himself John 3.16) That he gave his only begotten Son, that whosoever Believeth in him should not perish, but have life everlasting.
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And when thy conscience shall be awakened (beloved) thou wilt finde that there is in thee an evill heart of unbeleefe as the Apostle calleth it Heb. 3.12. that there is no one sinne that thou art more strongly inclined to, then to infidelity;
And when thy conscience shall be awakened (Beloved) thou wilt find that there is in thee an evil heart of unbelief as the Apostle calls it Hebrew 3.12. that there is no one sin that thou art more strongly inclined to, then to infidelity;
that (though now in the time of health and peace thou thinkest it the easiest thing in the world to beleeve in Christ) it is a matter of of extreame difficulty to beleeve aright, Two evident reasons there are for it.
that (though now in the time of health and peace thou Thinkest it the Easiest thing in the world to believe in christ) it is a matter of of extreme difficulty to believe aright, Two evident Reasons there Are for it.
And if we could get into that fountaine, if we could make use of and apply to our selves the water of that fountaine, certainely it would cleanse us perfectly from all our sinnes.
And if we could get into that fountain, if we could make use of and apply to our selves the water of that fountain, Certainly it would cleanse us perfectly from all our Sins.
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and this fountaine is by the Ministery of the Gospell opened even unto us, it is not shut against any of us, none of us are barred or excluded from it;
and this fountain is by the Ministry of the Gospel opened even unto us, it is not shut against any of us, none of us Are barred or excluded from it;
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and make us able to beleeve in him, or we shall never come unto him. Yea the Apostle calleth this Eph. 1.19. a worke of the exceeding greatnesse of Gods power that any man is made able to beleeve in Christ aright.
and make us able to believe in him, or we shall never come unto him. Yea the Apostle calls this Ephesians 1.19. a work of the exceeding greatness of God's power that any man is made able to believe in christ aright.
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Who hath beleeved our report (saith the Prophet Esa• 53.1.) And to whom is the arme of the Lord reveiled? And this is the first cause why so few doe truely beleeve.
Who hath believed our report (Says the Prophet Esa• 53.1.) And to whom is the arm of the Lord revealed? And this is the First cause why so few do truly believe.
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The second is this, that some are (through Gods just judgement upon them for some former sinnes) smitten of God with a supernatuall inability to beleeve.
The second is this, that Some Are (through God's just judgement upon them for Some former Sins) smitten of God with a supernatuall inability to believe.
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Therefore they could not beleeve (saith our Saviour out of the Prophet Esay Ioh. 12.39, 40.) because God had blinded their eyes, and hardned their hearts.
Therefore they could not believe (Says our Saviour out of the Prophet Isaiah John 12.39, 40.) Because God had blinded their eyes, and hardened their hearts.
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Oh then (beloved) seeing there be so few (in comparison) that shall have any benefit by Christ, it standeth us upon, to take heed we be not deluded any longer with a conceit of the common interest that all men have in Christ;
O then (Beloved) seeing there be so few (in comparison) that shall have any benefit by christ, it Stands us upon, to take heed we be not deluded any longer with a conceit of the Common Interest that all men have in christ;
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Certainely as the Lord himselfe knoweth them that are his, as the Apostle speaketh 2 Tim. 2.19. so he hath set that marke upon them, as whereby themselves also may know that they are his.
Certainly as the Lord himself Knoweth them that Are his, as the Apostle speaks 2 Tim. 2.19. so he hath Set that mark upon them, as whereby themselves also may know that they Are his.
O what a happinesse is this to a Christian to be sure of this? And on the other side, what sound comfort can a man have in life or death if he be not sure of this? Alas the more confident that any man is of his interest in Christ, the more wofull will his case bee if when hee shall appeare before Christ, Christ will not owne him because he findeth not his marke upon him;
O what a happiness is this to a Christian to be sure of this? And on the other side, what found Comfort can a man have in life or death if he be not sure of this? Alas the more confident that any man is of his Interest in christ, the more woeful will his case be if when he shall appear before christ, christ will not own him Because he finds not his mark upon him;
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When Christ shall say to them that were confidently perswaded that they had great interest in him, I tell you I know you not, whence you are, depart from me (as we read Luke 13.27, 28. he will one day say to many such persons) there shall bee weeping and gnashing of teeth, saith our Saviour.
When christ shall say to them that were confidently persuaded that they had great Interest in him, I tell you I know you not, whence you Are, depart from me (as we read Lycia 13.27, 28. he will one day say to many such Persons) there shall be weeping and gnashing of teeth, Says our Saviour.
When once a man findeth that he hath this seale, this marke upon him, he may confidently and comfortably conclude, that certainely he is Christs, and Christ is his;
When once a man finds that he hath this seal, this mark upon him, he may confidently and comfortably conclude, that Certainly he is Christ, and christ is his;
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Hereby wee know (saith the Apostle 1 Iohn 3.24.) that he abideth in us, by the spirit which he hath given us ; and 4.13. Hereby we know that we dwell in him and he in us, because he hath given us of his spirit.
Hereby we know (Says the Apostle 1 John 3.24.) that he Abideth in us, by the Spirit which he hath given us; and 4.13. Hereby we know that we dwell in him and he in us, Because he hath given us of his Spirit.
But yet by the fruits and effects of the Spirit that he findeth in himselfe, the true believer may certainely know, that the Spirit of Christ doth dwell in him indeed.
But yet by the fruits and effects of the Spirit that he finds in himself, the true believer may Certainly know, that the Spirit of christ does dwell in him indeed.
I have o•t had occasion heretofore to speake of sundry fruits of faith, and effects of the Spirit, whereby he that is in Christ and hath the Spirit of Christ may be known, which I will not therefore now make any mention of.
I have o•t had occasion heretofore to speak of sundry fruits of faith, and effects of the Spirit, whereby he that is in christ and hath the Spirit of christ may be known, which I will not Therefore now make any mention of.
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Iohn Baptist saw the Spirit descending from heaven like a dove, and it abode upon Christ, as we read Iohn 1.32. I beseech you (saith the Apostle 2 Corinthians 10.1.) by the meekenesse and gentlenesse of Christ.
John Baptist saw the Spirit descending from heaven like a dove, and it Abided upon christ, as we read John 1.32. I beseech you (Says the Apostle 2 Corinthians 10.1.) by the meekness and gentleness of christ.
But if there could ever have beene any true love to man (and such as God approveth of) in any soule that is not regenerated and sanctified by the Spirit of God;
But if there could ever have been any true love to man (and such as God approveth of) in any soul that is not regenerated and sanctified by the Spirit of God;
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See this plainely in that prayer of the Apostle 1 Thes. 3 12. The Lord make you to increase and abound in love (saith he) one toward another, and towards all men.
See this plainly in that prayer of the Apostle 1 Thebes 3 12. The Lord make you to increase and abound in love (Says he) one towards Another, and towards all men.
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How can this bee, will you say? Must wee love such as are wicked men? Doth not the Holy Ghost make this a speciall note of a lewd and gracelesse man to love them that are wicked? They hate the good (saith the Prophet Mica 3.2.) and love the evill. Was not Iehosophat (though otherwise so good a man) greatly blamed for this? Shouldst thou love them (saith the Prophet Iehu to him, 2 Chron. 19.2.) that hate the Lord? Therefore is wrath upon thee from before the Lord.
How can this be, will you say? Must we love such as Are wicked men? Does not the Holy Ghost make this a special note of a lewd and graceless man to love them that Are wicked? They hate the good (Says the Prophet Mica 3.2.) and love the evil. Was not Iehosophat (though otherwise so good a man) greatly blamed for this? Shouldst thou love them (Says the Prophet Iehu to him, 2 Chronicles 19.2.) that hate the Lord? Therefore is wrath upon thee from before the Lord.
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Doth not David glory in this, as in one principall evidence of the truth of his heart that he did hate wicked men? I have hated them (saith he Psal. 31.6.) that regard lying vanities ;
Does not David glory in this, as in one principal evidence of the truth of his heart that he did hate wicked men? I have hated them (Says he Psalm 31.6.) that regard lying vanities;
And 139.21, 22. he appealeth to the Lord concerning this, and glorieth of this even before the Lord, Do not I hate them O Lord (saith he) that hate thee? I hate them with a perfect hatred, I count them mine enemies.
And 139.21, 22. he appealeth to the Lord Concerning this, and Glorieth of this even before the Lord, Do not I hate them O Lord (Says he) that hate thee? I hate them with a perfect hatred, I count them mine enemies.
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For first, we may give them no countenance, but shew our dislike by shunning all voluntary familiarity and kindnesse unto them, while they continue such.
For First, we may give them no countenance, but show our dislike by shunning all voluntary familiarity and kindness unto them, while they continue such.
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I have hated the congregation of evill doers (saith David Psalme 26.5. the assemblies and meetings that they have together) and will not sit with the wicked.
I have hated the congregation of evil doers (Says David Psalm 26.5. the assemblies and meetings that they have together) and will not fit with the wicked.
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or his owne childe, or his owne wife, or his dearest friend, that is as his owne soule, should entice him unto idolatry, his eye most not petie him, he must not spare nor conceale him,
or his own child, or his own wife, or his dearest friend, that is as his own soul, should entice him unto idolatry, his eye most not petie him, he must not spare nor conceal him,
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I know well that they that shall doe thus, that shunne the company of lewd men, that oppose them i• any of their lewd practices, that have any hand in procuring the punishment of them, shall bee judged by the world to bee most uncharitable and malicious men,
I know well that they that shall do thus, that shun the company of lewd men, that oppose them i• any of their lewd practices, that have any hand in procuring the punishment of them, shall be judged by the world to be most uncharitable and malicious men,
Though a a man dare not bee familiar with them, nor keepe them company, (as is plaine by that speech of the Apostle, 2 Thessalonians 3.15. yet count him not as an enemie ) nay, though a man doe his uttermost to have notorious sinners punished and cut off;
Though a a man Dare not be familiar with them, nor keep them company, (as is plain by that speech of the Apostle, 2 Thessalonians 3.15. yet count him not as an enemy) nay, though a man do his uttermost to have notorious Sinners punished and Cut off;
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Thirdly, Wee must doe our best that wee may live peaceably with all men, that there bee no falling out, no contention betweene us and any neighbour wee have.
Thirdly, we must do our best that we may live peaceably with all men, that there be no falling out, no contention between us and any neighbour we have.
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Sixtly, We should pitie and be grieved to see any man (how wicked soever he hath been) in extreame want and misery, Was not my soule grieved for the poore? saith Iob 30.25. Seventhly, Wee must also bee really mercifull unto all men, and ready to doe them what good wee can in their misery and distresse.
Sixty, We should pity and be grieved to see any man (how wicked soever he hath been) in extreme want and misery, Was not my soul grieved for the poor? Says Job 30.25. Seventhly, we must also be really merciful unto all men, and ready to do them what good we can in their misery and distress.
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And Paul protesteth deepely Rom. 9.2. that he had great heavinesse and continuall sorrow in his heart for the Iewes that were at that time as wicked a people as lived upon the earth.
And Paul protesteth deeply Rom. 9.2. that he had great heaviness and continual sorrow in his heart for the Iewes that were At that time as wicked a people as lived upon the earth.
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And Stephen of his owne accord, though he were not required to doe it, prayed for them that stoned him, Acts 7.60. Said I, we may pray for idolaters? Nay, we must pray for them, specially if they be such as God hath placed in any degree of preheminence over us;
And Stephen of his own accord, though he were not required to do it, prayed for them that stoned him, Acts 7.60. Said I, we may pray for Idolaters? Nay, we must pray for them, specially if they be such as God hath placed in any degree of pre-eminence over us;
See two expresse commandements of God for this, one in the Old Testament, another in the New. What more grosse idolaters were there ever in the world (both for Prince and subjects) than the Babylonians were at that time when Gods people lived in captivity under them? Yet were they expresly commanded to pray even for them. Ier. 29.7.
See two express Commandments of God for this, one in the Old Testament, Another in the New. What more gross Idolaters were there ever in the world (both for Prince and subject's) than the Babylonians were At that time when God's people lived in captivity under them? Yet were they expressly commanded to pray even for them. Jeremiah 29.7.
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And were there ever more foule idolaters than the Roman Emperours were in the dayes of the Apostles? And yet God giveth an expresse commandement, 1 Timothy 2.1.
And were there ever more foul Idolaters than the Roman emperors were in the days of the Apostles? And yet God gives an express Commandment, 1 Timothy 2.1.
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First, That whereas the former commandement seemeth to reach no further than unto temporall blessings that Gods people were to begge of God for Babylon (as did also Moses his prayer for Pharaoh ;
First, That whereas the former Commandment seems to reach no further than unto temporal blessings that God's people were to beg of God for Babylon (as did also Moses his prayer for Pharaoh;
As if hee had said, If Gods people can by their prayers prevaile for the conversion of such as are in authority, these three benefits will bee obtained by it.
As if he had said, If God's people can by their Prayers prevail for the conversion of such as Are in Authority, these three benefits will be obtained by it.
Thirdly, Lastly, Another reason is to be observed which the Apostle giveth for this, Vers. 3, 4. For this is good and acceptable (saith he) in the sight of God our Saviour who will have all men (that is, of all sorts of men, Gentiles as well as Iewes, Kings and Princes as well as men of meaner condition:
Thirdly, Lastly, another reason is to be observed which the Apostle gives for this, Vers. 3, 4. For this is good and acceptable (Says he) in the sighed of God our Saviour who will have all men (that is, of all sorts of men, Gentiles as well as Iewes, Kings and Princes as well as men of meaner condition:
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I say unto you (saith our Saviour speaking of and describing true love, Mat. 5.44, 45.) love your enemies; that you may be (that is, that you may know your selves to be) the children of your father which is in heaven.
I say unto you (Says our Saviour speaking of and describing true love, Mathew 5.44, 45.) love your enemies; that you may be (that is, that you may know your selves to be) the children of your father which is in heaven.
Now that we may the better understand and be affected with this point, I will shew you more particularly what a manner of love God requireth of us towards our enemies in these eight degrees.
Now that we may the better understand and be affected with this point, I will show you more particularly what a manner of love God requires of us towards our enemies in these eight Degrees.
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Dearely beloved (saith the Apostle Rom. 12.19) avenge not your selves, but rather give place unto wrath (As if he had said, Let God alone with that) for it is written, Vengeance is mine, I will repay saith the Lord.
Dearly Beloved (Says the Apostle Rom. 12.19) avenge not your selves, but rather give place unto wrath (As if he had said, Let God alone with that) for it is written, Vengeance is mine, I will repay Says the Lord.
Say not (saith Salomon, Prov. 24.29. that is, purpose not, nor resolve with thy selfe thus) I will do so to him as he hath done unto me (As if he should say, I will do him no wrong;
Say not (Says Solomon, Curae 24.29. that is, purpose not, nor resolve with thy self thus) I will do so to him as he hath done unto me (As if he should say, I will do him no wrong;
Why, what wrong is there in that? Is not this a most just and equall thing to render to every man according to his worke? I answer, That in the Lord himselfe it is indeed so,
Why, what wrong is there in that? Is not this a most just and equal thing to render to every man according to his work? I answer, That in the Lord himself it is indeed so,
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when they feared he would have beene revenged of them for the wrong they had done him, Feare not (saith he) I dare not doe it) for am I in the place of God?
when they feared he would have been revenged of them for the wrong they had done him, fear not (Says he) I Dare not do it) for am I in the place of God?
Forgive one another (saith the Apostle, Coloss. 3.13. NONLATINALPHABET freely forgiving) If any man have a quarrell (or cause to complaine and finde fault) against any (whosoever he be, what wrong soever hee hath done) even as Christ forgave you so also doe yee.
Forgive one Another (Says the Apostle, Coloss. 3.13. freely forgiving) If any man have a quarrel (or cause to complain and find fault) against any (whosoever he be, what wrong soever he hath done) even as christ forgave you so also do ye.
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and to use all meanes of reconciliation that wee can. Seeke peace and ensue it, saith the Psalmist Psalm. 34.14. Study to bee quiet, saith the Apostle 1 Thes. 4.11.
and to use all means of reconciliation that we can. Seek peace and ensue it, Says the Psalmist Psalm. 34.14. Study to be quiet, Says the Apostle 1 Thebes 4.11.
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Sixthly, If when we have sought peace, and used the best meanes of reconciliation that we are able, we cennot obtaine it, it must grieve us, it must be a trouble of minde unto us to bee at odds and variance with any man.
Sixthly, If when we have sought peace, and used the best means of reconciliation that we Are able, we cennot obtain it, it must grieve us, it must be a trouble of mind unto us to be At odds and variance with any man.
I know well you will be apt in your hearts to say at the hearing of this Doctrine as the Disciples did Mat. 19.25. Who then can be saved? If none can have benefit by Christ, but they that have the spirit of Christ;
I know well you will be apt in your hearts to say At the hearing of this Doctrine as the Disciples did Mathew 19.25. Who then can be saved? If none can have benefit by christ, but they that have the Spirit of christ;
Flesh and bloud cannot inherit the kingdome of God, saith the Apostle 1 Cor. 15.50. Except a man bee borne againe (saith our Saviour Ioh. 3.5.) of water and of the spirit, hee cannot enter into the kingdome of God.
Flesh and blood cannot inherit the Kingdom of God, Says the Apostle 1 Cor. 15.50. Except a man be born again (Says our Saviour John 3.5.) of water and of the Spirit, he cannot enter into the Kingdom of God.
And thou canst never have comfort in thy estate (beloved) unlesse thou finde thy selfe able in an Evangelicall manner to keepe this commandement of loving all men,
And thou Canst never have Comfort in thy estate (Beloved) unless thou find thy self able in an Evangelical manner to keep this Commandment of loving all men,
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If thou have the spirit of Christ in thee. 1. Thou wilt bee made able in thy minde to serve the Law of God, as the Apostle professeth of himselfe Rom. 7.25.
If thou have the Spirit of christ in thee. 1. Thou wilt be made able in thy mind to serve the Law of God, as the Apostle Professes of himself Rom. 7.25.
that is, thou wilt consent to Gods Word in this, and acknowledge that indeed thou oughtest to doe thus Verse 16. The Commandement is holy and just and good, as he saith there Verse 12. 2. To will is present with thee, as hee also saith there Verse 18. Thou dost unfeignedly desire and strive to love all men,
that is, thou wilt consent to God's Word in this, and acknowledge that indeed thou Ought to do thus Verse 16. The Commandment is holy and just and good, as he Says there Verse 12. 2. To will is present with thee, as he also Says there Verse 18. Thou dost unfeignedly desire and strive to love all men,
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and even to cry out against thy selfe for it as he doth there Verse 24. O wretched man that I am, who shall deliver mee from this froward, envious, revengefull, malicious heart? 4. Thou wilt use to cry to God for helpe and strength to vanquish and mortifie this cankred humour and corruption in thee;
and even to cry out against thy self for it as he does there Verse 24. Oh wretched man that I am, who shall deliver me from this froward, envious, revengeful, malicious heart? 4. Thou wilt use to cry to God for help and strength to vanquish and mortify this cankered humour and corruption in thee;
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as the Disciples to Christ when he had pressed the Doctrine of forgiving such as had wronged them Luk. 17.5. Lord increase our faith. 5. Lastly, thou wilt now when thou renewest thy covenant with God at his Table vow and binde thy selfe by promise unto God;
as the Disciples to christ when he had pressed the Doctrine of forgiving such as had wronged them Luk. 17.5. Lord increase our faith. 5. Lastly, thou wilt now when thou renewest thy Covenant with God At his Table Voelli and bind thy self by promise unto God;
that Iosiah and his people before they celebrated the passeover bound themselves unto the Lord by solemne covenant that they would keepe his Commandements and his testimonies,
that Josiah and his people before they celebrated the passover bound themselves unto the Lord by solemn Covenant that they would keep his commandments and his testimonies,
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and his statutes with all their heart. And it is said Chap 35.18. that that was such a Passeover as was never kept in Israel from the dayes of Samuel to that time.
and his statutes with all their heart. And it is said Chap 35.18. that that was such a Passover as was never kept in Israel from the days of Samuel to that time.
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And certainely if we would also thus prepare our selves to the Sacrament (afer our examination of our selves) by binding our selves to God in solemne vowes and promises to forsake our speciall corruptions and walke more circumspectly we might finde much more comfort in the Sacrament then we are wont to doe.
And Certainly if we would also thus prepare our selves to the Sacrament (afer our examination of our selves) by binding our selves to God in solemn vows and promises to forsake our special corruptions and walk more circumspectly we might find much more Comfort in the Sacrament then we Are wont to do.
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For this we have Christs owne example Matth. 12.50. Whosoever shall doe the will of my Father which is in heaven, the same is my brother and sister and mother.
For this we have Christ own Exampl Matthew 12.50. Whosoever shall do the will of my Father which is in heaven, the same is my brother and sister and mother.
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He that receiveth a righteous man in the name of a righteous man (and for no other respect, saith he Matth. 10.41.) shall receive a righteous mans reward ;
He that receives a righteous man in the name of a righteous man (and for no other respect, Says he Matthew 10.41.) shall receive a righteous men reward;
Hee that loveth not his brother (saith the Apostle 1 Ioh. 3.14.) abideth in death. For their can be no love of God in that man, that loveth not such as feare God.
He that loves not his brother (Says the Apostle 1 John 3.14.) Abideth in death. For their can be no love of God in that man, that loves not such as Fear God.
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But how may we (that have so false and deceitfull hearts in us) know that we doe indeed love a Christian in the name of a Christian? I answer that the surest proofe of that is this,
But how may we (that have so false and deceitful hearts in us) know that we do indeed love a Christian in the name of a Christian? I answer that the Surest proof of that is this,
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when we can finde that (though wee love them most, in whom we see most grace) yet we doe unfeignedly love all in whom we see the true feare of God, howsoever they differ in judgement from us in some things:
when we can find that (though we love them most, in whom we see most grace) yet we do unfeignedly love all in whom we see the true Fear of God, howsoever they differ in judgement from us in Some things:
By this note the Apostle oft describeth that love to the brethren which is true and unfeigned Eph. 1.15. Col. 1.4. Philem. 5. that is to say, that it extendeth it selfe to all the Saints, to all the brethren.
By this note the Apostle oft Describeth that love to the brothers which is true and unfeigned Ephesians 1.15. Col. 1.4. Philemon 5. that is to say, that it extendeth it self to all the Saints, to all the brothers.
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And Rom. 14.1 — 6. he giveth a particular example for this, by directing the faithfull how they should stand affected towards those brethren that were weake in faith, that is in judgement and in the knowledge of the truth.
And Rom. 14.1 — 6. he gives a particular Exampl for this, by directing the faithful how they should stand affected towards those brothers that were weak in faith, that is in judgement and in the knowledge of the truth.
It was certainely a weakenesse in judgement that made any Christian to thinke those things to be unlawfull, that were indeed in their owne nature indifferent and lawfull,
It was Certainly a weakness in judgement that made any Christian to think those things to be unlawful, that were indeed in their own nature indifferent and lawful,
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as those which hee instanceth in Verse 2. And so it was a weakenesse in judgement (on the other side) that made any to thinke those things necessary and fit to be observed, which indeed were not so as those he instanceth in Verse 5. But how should the faithfull stand affected towards them that were thus weake in faith, and did so differ from them in judgement about these things.
as those which he Instanceth in Verse 2. And so it was a weakness in judgement (on the other side) that made any to think those things necessary and fit to be observed, which indeed were not so as those he Instanceth in Verse 5. But how should the faithful stand affected towards them that were thus weak in faith, and did so differ from them in judgement about these things.
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It is utterly a fault amongst you that the difference in judgement and practice about the ceremonies of our Church hath caused such strangenesse and allienation of minde and affection betweene such as doe truly feare God, both Ministers, and people.
It is utterly a fault among you that the difference in judgement and practice about the ceremonies of our Church hath caused such strangeness and allienation of mind and affection between such as doe truly Fear God, both Ministers, and people.
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We are so farre from receiving, esteeming, loving, and maintaining society one with another neverthelesse for this difference in judgment about these things;
We Are so Far from receiving, esteeming, loving, and maintaining society one with Another nevertheless for this difference in judgement about these things;
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and were it not for a carnall respect to their credit with the people, among whom they have gotten a great name and applause for their standing out so long, they would (doubtlesse) conforme themselves.
and were it not for a carnal respect to their credit with the people, among whom they have got a great name and applause for their standing out so long, they would (doubtless) conform themselves.
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And surely (saith the other side) the utter unlawfulnesse of these ceremonyes is now so clearely reveiled that these men must needs be wilfully blinde that see it not.
And surely (Says the other side) the utter unlawfulness of these ceremonies is now so clearly revealed that these men must needs be wilfully blind that see it not.
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And when yee sin so against the brethren (saith the Apostle 1 Cor. 8.12.) yea sinne against Christ. For the experience of all times and of this present age proveth evidently that there be of both sides that feare God unfeignedly,
And when ye sin so against the brothers (Says the Apostle 1 Cor. 8.12.) yea sin against christ. For the experience of all times and of this present age Proves evidently that there be of both sides that Fear God unfeignedly,
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And if thou doe not see this (whosoever thou art, that art most bitter and violent of either side) then art thou certainly thy selfe most wilfully blinde.
And if thou do not see this (whosoever thou art, that art most bitter and violent of either side) then art thou Certainly thy self most wilfully blind.
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And I doe assure thee (in the name of the Lord and by good warrant out of his word) that if thou canst not unfeignedly love every one that truly feareth God (whither he conforme or not conforme) if thou canst not bewaile and strive against these hard conceits thou hast beene wont to entertaine against such, thou canst have no comfort at all in thine owne estate before God.
And I do assure thee (in the name of the Lord and by good warrant out of his word) that if thou Canst not unfeignedly love every one that truly fears God (whither he conform or not conform) if thou Canst not bewail and strive against these hard conceits thou hast been wont to entertain against such, thou Canst have no Comfort At all in thine own estate before God.
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And it is noted by the Holy Ghost Verse 7. for a circumstance that did much aggravate the sinne of Lot, and the griefe of Abraham for that variance, that the Cananite and the Perizzite dwelt then in the land.
And it is noted by the Holy Ghost Verse 7. for a circumstance that did much aggravate the sin of Lot, and the grief of Abraham for that variance, that the Canaanite and the Perizzite dwelled then in the land.
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And have not we Cananites and Perizzites enough in our land, Papists and Atheists and profane persons that doe mortally hate us all that have any true feare of God in us and rejoyce much in our variances? Or is the number of them that truly feare God so great that we must dishearten and weaken one another by nourishing heart burning and discord among our selves? But the time will not permit me to enlarge my selfe in this point, as I desire to doe.
And have not we Canaanites and Perizzites enough in our land, Papists and Atheists and profane Persons that do mortally hate us all that have any true Fear of God in us and rejoice much in our variances? Or is the number of them that truly Fear God so great that we must dishearten and weaken one Another by nourishing heart burning and discord among our selves? But the time will not permit me to enlarge my self in this point, as I desire to do.
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It is the word of truth Eph. 1.13. it can never deceive thee. Thy testimonyes are very sure, saith David Psalm. 93.5. This sacred booke of the holy Scriptures;
It is the word of truth Ephesians 1.13. it can never deceive thee. Thy testimonies Are very sure, Says David Psalm. 93.5. This sacred book of the holy Scriptures;
First, that there are indeed some things in the holy scriptures hard to be understood as the Apostle saith 2 Pet. 3.16. there are in that Epistle that Paul wrote unto the Hebrewes.
First, that there Are indeed Some things in the holy Scriptures hard to be understood as the Apostle Says 2 Pet. 3.16. there Are in that Epistle that Paul wrote unto the Hebrews.
unto that that the Holy Ghost intended. You shall see the Prophet Ieremy 23.36. charge the Prophets, and Priests of his time with this, and I pray you marke how emphatically he expresseth the heinousnesse of this their sinne.
unto that that the Holy Ghost intended. You shall see the Prophet Ieremy 23.36. charge the prophets, and Priests of his time with this, and I pray you mark how emphatically he Expresses the heinousness of this their sin.
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Yea the Apostle calls the very Scripture of the old Testament (which yet was much darker then the new is) 2 Pet. 1.19. a light that shineth in a darke place.
Yea the Apostle calls the very Scripture of the old Testament (which yet was much Darker then the new is) 2 Pet. 1.19. a Light that shines in a dark place.
Fourthly, what kinde, and measure of understanding will the Scriptures give to them that with honest hearts will exercise themselves in it? Surely a cleere a certaine, and undoubted knowledge.
Fourthly, what kind, and measure of understanding will the Scriptures give to them that with honest hearts will exercise themselves in it? Surely a clear a certain, and undoubted knowledge.
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You know the truth (saith the Apostle 1 Ioh. 2.21. not to the clergy but even to the meanest Christian, such as Verse 18. he had called little children ) you know the truth (saith he) and that no lye is of the truth.
You know the truth (Says the Apostle 1 John 2.21. not to the Clergy but even to the Meanest Christian, such as Verse 18. he had called little children) you know the truth (Says he) and that no lie is of the truth.
The meanest Christian (being one of Gods elect, and having a good heart) may clearely understand the Scriptures, in those points that are necessary unto salvation,
The Meanest Christian (being one of God's elect, and having a good heart) may clearly understand the Scriptures, in those points that Are necessary unto salvation,
and hath a good heart, may in these necessary points understand the Scriptures better, more feelingly and effectually and attaine to more certainty of knowledge in them,
and hath a good heart, may in these necessary points understand the Scriptures better, more feelingly and effectually and attain to more certainty of knowledge in them,
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and interpreters that he hath) shall doe, if hee want grace. For so stands the promise, Psal. 25.12. What man is hee that feareth the Lord? Him shall hee teach in the way that he shall choose.
and Interpreters that he hath) shall do, if he want grace. For so Stands the promise, Psalm 25.12. What man is he that fears the Lord? Him shall he teach in the Way that he shall choose.
If any man will doe his will (and resolve to practice what he knoweth, saith our Saviour, Ioh. 7.17.) he shall know of the doctrine (concerning the Doctrine which I teach) whether it be of God or whether I speake of my selfe.
If any man will do his will (and resolve to practice what he Knoweth, Says our Saviour, John 7.17.) he shall know of the Doctrine (Concerning the Doctrine which I teach) whither it be of God or whither I speak of my self.
So that (to conclude my answer to this third and last question) let no man pretend for his profane ignorance and unsetlednesse in the matters of religion the obscurity of the holy Scriptures,
So that (to conclude my answer to this third and last question) let no man pretend for his profane ignorance and unsettledness in the matters of Religion the obscurity of the holy Scriptures,
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And it is a more fearefull signe against thee, than thou art aware of, that the Word of God is so obscure to thee, that thou canst attaine to no certainty of knowledge in the matters of religion by it.
And it is a more fearful Signen against thee, than thou art aware of, that the Word of God is so Obscure to thee, that thou Canst attain to no certainty of knowledge in the matters of Religion by it.
To them that are without (that belong not to Gods kingdome, saith our Saviour Mar. 4.11.) all these things are done in parables All the Doctrines of Gods Word are parables and hidden mysteries to them that are without,
To them that Are without (that belong not to God's Kingdom, Says our Saviour Mar. 4.11.) all these things Are done in parables All the Doctrines of God's Word Are parables and hidden Mysteres to them that Are without,
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And now having removed these doubts, and taken away these stumbling blocks out of your way, I will come to the proofe and confirmation of the Doctrine that I propounded, That he that hath the Spirit of Christ, will be constant in the religion of Christ;
And now having removed these doubts, and taken away these stumbling blocks out of your Way, I will come to the proof and confirmation of the Doctrine that I propounded, That he that hath the Spirit of christ, will be constant in the Religion of christ;
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Of the first sort of proofs I will give you but three. The first is that which you shall find Esa. 26.2. Open ye the gates that the righteous nation which keepeth the truth may enter in.
Of the First sort of proofs I will give you but three. The First is that which you shall find Isaiah 26.2. Open you the gates that the righteous Nation which Keepeth the truth may enter in.
Marke three things in this first proofe. 1. God makes it the character of the righteous nation, the true Church, the whole company of true believers that are made righteous by the imputation of Christs righteousnesse unto them, that they are such as keep the truth.
Mark three things in this First proof. 1. God makes it the character of the righteous Nation, the true Church, the Whole company of true believers that Are made righteous by the imputation of Christ righteousness unto them, that they Are such as keep the truth.
Yea that he saith, they are such as 2 keepe the truths, all truths, every truth that God hath in his Word revealed unto them. 3. Marke what is said Vers. 1. of this nation that keepeth the truth,
Yea that he Says, they Are such as 2 keep the truths, all truths, every truth that God hath in his Word revealed unto them. 3. Mark what is said Vers. 1. of this Nation that Keepeth the truth,
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The nation that keepeth the truth, yea every truth of God, is as a strong city, Gods salvation and protection shall be in stead of all wals and bulwarks unto that nation.
The Nation that Keepeth the truth, yea every truth of God, is as a strong City, God's salvation and protection shall be in stead of all walls and bulwarks unto that Nation.
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And the third is like unto this, 2 Iohn 9. Whosoever transgresseth (He meanes not in action and practice (for all men are apt to transgresse so, There is no man that sinneth not, 1 Kings 8.46. and every one that sinneth transgresseth the law, 1 Ioh. 3.4 But he speaks here of such as transgresse in judgment;
And the third is like unto this, 2 John 9. Whosoever Transgresseth (He means not in actium and practice (for all men Are apt to transgress so, There is no man that Sinneth not, 1 Kings 8.46. and every one that Sinneth Transgresseth the law, 1 John 3.4 But he speaks Here of such as transgress in judgement;
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Whosoever (saith he) transgresseth, and abideth not in the doctrine of Christ, hath not God, hath no part in God, no saving knowledge of God, no comfort in him;
Whosoever (Says he) Transgresseth, and Abideth not in the Doctrine of christ, hath not God, hath no part in God, no Saving knowledge of God, no Comfort in him;
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even of the comfort that they have found in this in the times of their greatest tryals and a•flictions, that they have been constant in their religion,
even of the Comfort that they have found in this in the times of their greatest trials and a•flictions, that they have been constant in their Religion,
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and strength against them all in any one thing, than he did in this, Iob 23.11, 12. My foot hath held his steps, his way have I kept, and not declined;
and strength against them all in any one thing, than he did in this, Job 23.11, 12. My foot hath held his steps, his Way have I kept, and not declined;
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As if he had said, How many and how great soever my frailties and corruptions have been, whereby I have justly deserved the Lord should thus afflict me,
As if he had said, How many and how great soever my frailties and corruptions have been, whereby I have justly deserved the Lord should thus afflict me,
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yet I tha•ke God, this my Conscience can witnesse with me, and this is my comfort, that I have never been variable in my religion, I have been constant in that.
yet I tha•ke God, this my Conscience can witness with me, and this is my Comfort, that I have never been variable in my Religion, I have been constant in that.
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and melted for heavinesse, as he saith Vers. 28. when he was brought very low by outward and inward affliction, raiseth up himselfe with this testimony that his conscience gave him,
and melted for heaviness, as he Says Vers. 28. when he was brought very low by outward and inward affliction, Raiseth up himself with this testimony that his conscience gave him,
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though it be not according unto knowledge. And that the Apostle speaketh of you know Ro. 10.2. as of a good thing i• it selfe, as of one of the best things, that can be in a naturall man.
though it be not according unto knowledge. And that the Apostle speaks of you know Ro. 10.2. as of a good thing i• it self, as of one of the best things, that can be in a natural man.
My third example is that of the holy Apostle 2 Tim 4.6, 7. I am now ready to be offred (as a sacrifice in martyrdome) and the time of my departure is at hand ;
My third Exampl is that of the holy Apostle 2 Tim 4.6, 7. I am now ready to be offered (as a sacrifice in martyrdom) and the time of my departure is At hand;
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and what was the chiefe thing that he grounds his comfort and confidence upon at that time? Surely this which he expresseth in the next words, I have fought a good fight, I have finished my course, I have kept the faith.
and what was the chief thing that he grounds his Comfort and confidence upon At that time? Surely this which he Expresses in the next words, I have fought a good fight, I have finished my course, I have kept the faith.
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yet I have (I praise God, and this is my comfort) even to the finishing of my course and end of my dayes kept the faith, that is, the doctrine of faith,
yet I have (I praise God, and this is my Comfort) even to the finishing of my course and end of my days kept the faith, that is, the Doctrine of faith,
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And mark how confidently he infers even upon this ground in the next words Vers. 8. Henceforth there is laid up for me a crowne of righteousnesse, which the Lord the righteous Iudge shall give me at that day.
And mark how confidently he infers even upon this ground in the next words Vers. 8. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me At that day.
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My fourth and last example is more generall even of the whole body of the Church that God had then upon earth, Psal. 44.17, 18, 19 All this is come upon us,
My fourth and last Exampl is more general even of the Whole body of the Church that God had then upon earth, Psalm 44.17, 18, 19 All this is come upon us,
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As if they had said, No reproach or persecution that ever we indured (all which we might easily have escaped if we would have dealt falsly in thy covenant,
As if they had said, No reproach or persecution that ever we endured (all which we might Easily have escaped if we would have dealt falsely in thy Covenant,
as our fore-fathers did in the wildernesse, of whom it is said Acts 7.39. that in their hearts they turned backe into Egypt, they could have found in their hearts to be there againe; but so could not we;
as our Forefathers did in the Wilderness, of whom it is said Acts 7.39. that in their hearts they turned back into Egypt, they could have found in their hearts to be there again; but so could not we;
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And thus have I given you the proofe of the point, that a mans constancy in the true Religion, is a sure argument that he hath indeed the Spirit of Christ:
And thus have I given you the proof of the point, that a men constancy in the true Religion, is a sure argument that he hath indeed the Spirit of christ:
IT followeth now that we proceed unto the second of those foure effects, and fruits whereby a man may certainly know whether he hath the spirit of Christ,
IT follows now that we proceed unto the second of those foure effects, and fruits whereby a man may Certainly know whither he hath the Spirit of christ,
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and see, and send unto Kedar, and consider diligently, and see of there be such a thing (and to be found even among them) hath a nation (hath any nation) changed their gods? As if he should have said.
and see, and send unto Kedar, and Consider diligently, and see of there be such a thing (and to be found even among them) hath a Nation (hath any Nation) changed their God's? As if he should have said.
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It is no praise at all, nor signe of grace in a Papist or any other Heretick or Schismatick whatsoever, that they have beene constant in their Religion, even unto death.
It is no praise At all, nor Signen of grace in a Papist or any other Heretic or Schismatic whatsoever, that they have been constant in their Religion, even unto death.
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as he will admit of no meanes that may informe him better, to be like the a•afe Adder ( Psal. 58.4, 5.) that stoppeth her eare, which will not hearken to the voice of the charmers charming never so wisely.
as he will admit of no means that may inform him better, to be like the a•afe Adder (Psalm 58.4, 5.) that stoppeth her ear, which will not harken to the voice of the charmers charming never so wisely.
and professe bee the truth, that so I may constantly hold it, and cleave unto it? When our Saviour had said Ioh. 18.37, 38. (and it was that good confession that the Apostle 1 Tim. 6.13. saith he witnessed before Poncius Pilate ) to this end was I borne, and for this cause came I into the world that I should beare witnesse unto the truth;
and profess be the truth, that so I may constantly hold it, and cleave unto it? When our Saviour had said John 18.37, 38. (and it was that good Confessi that the Apostle 1 Tim. 6.13. Says he witnessed before Poncius Pilate) to this end was I born, and for this cause Come I into the world that I should bear witness unto the truth;
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or by the hearing of faith, that is the Doctrine of faith preached? So speaking of faith (the greatest worke of the spirit) he saith, Rom. 10.17. faith comes by hearing. Therefore when our Saviour had said, Iohn 6.45.
or by the hearing of faith, that is the Doctrine of faith preached? So speaking of faith (the greatest work of the Spirit) he Says, Rom. 10.17. faith comes by hearing. Therefore when our Saviour had said, John 6.45.
Thine eares shall heare a word behind thee saying, this (not that but this) is the way walke yee in it (continue, goe on in it, leave it not) when thou turnest unto the right hand,
Thine ears shall hear a word behind thee saying, this (not that but this) is the Way walk ye in it (continue, go on in it, leave it not) when thou Turnest unto the right hand,
And thus you see the first reason of the Doctrine opened, and confirmed unto you that the spirit of God, wheresoever hee dwells will teach and perswade the heart in the truth of religion.
And thus you see the First reason of the Doctrine opened, and confirmed unto you that the Spirit of God, wheresoever he dwells will teach and persuade the heart in the truth of Religion.
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that is, that way unto life, and salvation which thou hast in thy Word prescribed (a plaine periphrasis of the true religion of God) and I shall keepe it unto the end.
that is, that Way unto life, and salvation which thou hast in thy Word prescribed (a plain periphrasis of the true Religion of God) and I shall keep it unto the end.
the spirit of God hee meanes) teacheth you of all things, of all things that are necessary for you to know, and it is truth, and is no lie, this teaching of the spirit is cleare, certaine, and even as it hath taught you ye shall abide in him. As if he should say. Ye shall abide in Christ;
the Spirit of God he means) Teaches you of all things, of all things that Are necessary for you to know, and it is truth, and is no lie, this teaching of the Spirit is clear, certain, and even as it hath taught you you shall abide in him. As if he should say. You shall abide in christ;
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IT followeth now that we proceed to the reasons and grounds of this point, & shew you why it must needs be so, that he that hath the Spirit of Christ is constant in his religion, he cannot be like the reed shaken with the wind, variable and wavering in his religion,
IT follows now that we proceed to the Reasons and grounds of this point, & show you why it must needs be so, that he that hath the Spirit of christ is constant in his Religion, he cannot be like the reed shaken with the wind, variable and wavering in his Religion,
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nor apt to be drawn away by any means from the truth that he hath learned and received from the Word of God. Two evident reasons there be for this. 1. The Spirit of Christ wheresoever it dwels will teach and perswade the conscience effectually in the truth of God. 2. He that is taught his religion by the Spirit of God, will certainly be constant in it.
nor apt to be drawn away by any means from the truth that he hath learned and received from the Word of God. Two evident Reasons there be for this. 1. The Spirit of christ wheresoever it dwells will teach and persuade the conscience effectually in the truth of God. 2. He that is taught his Religion by the Spirit of God, will Certainly be constant in it.
The first reason (because it is of great importance, and concernes the maine ground of that certainty that any of Gods people have in their faith and religion) I will distinctly and plainely for the helpe of your understanding and memory, declare and confirme unto you in six severall propositions,
The First reason (Because it is of great importance, and concerns the main ground of that certainty that any of God's people have in their faith and Religion) I will distinctly and plainly for the help of your understanding and memory, declare and confirm unto you in six several propositions,
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First, the Lord hath promised that he will by his holy Spirit instruct and teach his people in the way to life. See this promise Ioh. 14.26. The comforter, which is the Holy Ghost (saith our blessed Saviour) whom my father will send in my name, through my merit and mediation, he shall teach you all things.
First, the Lord hath promised that he will by his holy Spirit instruct and teach his people in the Way to life. See this promise John 14.26. The comforter, which is the Holy Ghost (Says our blessed Saviour) whom my father will send in my name, through my merit and mediation, he shall teach you all things.
but can every private man or woman conclude from hence, that the Spirit of God will teach them all things? I answer, That though these words were spoken to the Apostles onely, (for they were spoken in that Sermon our Saviour made at his last Supper where none were present but they) yet doth it not follow from thence that they were spoken of the Apostles onely,
but can every private man or woman conclude from hence, that the Spirit of God will teach them all things? I answer, That though these words were spoken to the Apostles only, (for they were spoken in that Sermon our Saviour made At his last Supper where none were present but they) yet does it not follow from thence that they were spoken of the Apostles only,
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But for further answer unto this, I add this second proposition. That the promise is made not unto the Apostles and Teachers of the Church onely, but unto all the faithfull.
But for further answer unto this, I add this second proposition. That the promise is made not unto the Apostles and Teachers of the Church only, but unto all the faithful.
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All thy children (saith the Lord to his Church, to his Catholique Church, the whole company of his elect and called ones Esa. 54.13.) all thy children shall be taught of the Lord.
All thy children (Says the Lord to his Church, to his Catholic Church, the Whole company of his elect and called ones Isaiah 54.13.) all thy children shall be taught of the Lord.
He is then no member of the Catholike Church (out of which as out of Noahs Ark there can be no salvation) hee is none of Gods elect, that in the matters of his religion, hath no other teacher then man, that is not therein taught of God,
He is then no member of the Catholic Church (out of which as out of Noahs Ark there can be no salvation) he is none of God's elect, that in the matters of his Religion, hath no other teacher then man, that is not therein taught of God,
When their heart turneth unto the Lord (saith hee, 2 Cor. 3 16.) so soone as a man is once converted by the spirit of God, the vaile that darkned the understanding,
When their heart turns unto the Lord (Says he, 2 Cor. 3 16.) so soon as a man is once converted by the Spirit of God, the veil that darkened the understanding,
and kept a man from seeing, and discerning the things of God shall bee taken away. That man whom Gods spirit hath not enlightned to see the truth (in some comfortable measure) in the matter of religion, that is ignorant therein,
and kept a man from seeing, and discerning the things of God shall be taken away. That man whom God's Spirit hath not enlightened to see the truth (in Some comfortable measure) in the matter of Religion, that is ignorant therein,
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and dreames and other extraordinary revelations were undoubtedly certaine of that that he revealed unto them, they needed not the testimony of the Church to assure them that it was indeed the will of God, that was so revealed unto them.
and dreams and other extraordinary revelations were undoubtedly certain of that that he revealed unto them, they needed not the testimony of the Church to assure them that it was indeed the will of God, that was so revealed unto them.
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Neither would Ioseph being a just man have taken Mary his wife after she was found with child as he did, Matth. 1.20, 24. nor would he have taken her,
Neither would Ioseph being a just man have taken Marry his wife After she was found with child as he did, Matthew 1.20, 24. nor would he have taken her,
and have fled into Egypt, as he did, Mat. 2.13, 14. if hee had not been certainely assured that that was the will of God that was so revealed to him, the spirit spake expresly in those cases,
and have fled into Egypt, as he did, Mathew 2.13, 14. if he had not been Certainly assured that that was the will of God that was so revealed to him, the Spirit spoke expressly in those cases,
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So doth the spirit of God also in his ordinary manner of teaching the heart of man, by the holy Scriptures (which the Apostle 2 Pet. 1.19. calleth a more sure word of prophesy then any of those extraordinary revelations were) speake so expresly as the people of God that have beene taught by him, have beene so certaine of the truth, that they have beene willing to seale it even with their dearest bloud.
So does the Spirit of God also in his ordinary manner of teaching the heart of man, by the holy Scriptures (which the Apostle 2 Pet. 1.19. calls a more sure word of prophesy then any of those extraordinary revelations were) speak so expressly as the people of God that have been taught by him, have been so certain of the truth, that they have been willing to seal it even with their dearest blood.
And Peter saith of himselfe, and the rest of the elect Apostles, Ioh. 6.69. We beleeve, and are sure that thou art that Christ the sonne of the living God.
And Peter Says of himself, and the rest of the elect Apostles, John 6.69. We believe, and Are sure that thou art that christ the son of the living God.
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yet shall he never bee able to attaine to a cleare, and certaine knowledge in the matters of his salvation, till the spirit of God doe teach, and instruct him.
yet shall he never be able to attain to a clear, and certain knowledge in the matters of his salvation, till the Spirit of God do teach, and instruct him.
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Iesus answered, and said unto him, verse 17. Blessed art thou Simon Bar-jona for flesh, and bloud hath not revealed it unto thee, but my father which is in heaven.
Iesus answered, and said unto him, verse 17. Blessed art thou Simon Barjona for Flesh, and blood hath not revealed it unto thee, but my father which is in heaven.
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Marke two things in this speech of our blessed Saviour. 1. That till a man be taught of God he can never understand and know, no not thus much. 2. That he is a blessed,
Mark two things in this speech of our blessed Saviour. 1. That till a man be taught of God he can never understand and know, no not thus much. 2. That he is a blessed,
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Why but may you say? May not flesh, and bloud reveale so much to a man? May not a naturall man be perswaded of this that Iesus is Christ the sonne of the living God? I answer that he may say so;
Why but may you say? May not Flesh, and blood reveal so much to a man? May not a natural man be persuaded of this that Iesus is christ the son of the living God? I answer that he may say so;
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he cannot beleeve it with all his heart as Philip speaketh, Acts 8.37. till God by his holy spirit have revealed it unto him, and perswaded his heart of it.
he cannot believe it with all his heart as Philip speaks, Acts 8.37. till God by his holy Spirit have revealed it unto him, and persuaded his heart of it.
As if he had said, He cannot say, and professe it from the full perswasion of his heart, till the Holy Ghost hath taught it him, that hee is so indeed.
As if he had said, He cannot say, and profess it from the full persuasion of his heart, till the Holy Ghost hath taught it him, that he is so indeed.
There bee many arguments whereby a man may bee convinced and forced to acknowledge that the holy Scripture is undoubtedly the Word of God. 1. The marvellous consent of all the holy Writers that penned it. 2. The certaine fulfilling of all the Prophesyes contained in it. 3. The strange miracles that have confirmed it. 4. The admirable providence of God in preserving of it. 5. The testimony that the Church,
There be many Arguments whereby a man may be convinced and forced to acknowledge that the holy Scripture is undoubtedly the Word of God. 1. The marvellous consent of all the holy Writers that penned it. 2. The certain fulfilling of all the Prophecies contained in it. 3. The strange Miracles that have confirmed it. 4. The admirable providence of God in preserving of it. 5. The testimony that the Church,
But none of all these arguments can undoubtedly perswade the heart certitudine fidei that the holy Scripture or any doctrine contained in it is the Word of God, till we be taught it of God, till the holy spirit of God, have inwardly certified, and assured us of it.
But none of all these Arguments can undoubtedly persuade the heart Certitude fidei that the holy Scripture or any Doctrine contained in it is the Word of God, till we be taught it of God, till the holy Spirit of God, have inwardly certified, and assured us of it.
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Therefore is this knowledge, this cleare, and certaine knowledge in matters of faith, and religion called, Pro 30.3. the knowledge of the holy : and 9.10. The knowledge of the holy, is understanding.
Therefore is this knowledge, this clear, and certain knowledge in matters of faith, and Religion called, Pro 30.3. the knowledge of the holy: and 9.10. The knowledge of the holy, is understanding.
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Sixtly and lastly, Proportionable to the measure of the spirit of grace, and sanctification that any faithfull man hath received, shall the measure of his knowledge,
Sixty and lastly, Proportionable to the measure of the Spirit of grace, and sanctification that any faithful man hath received, shall the measure of his knowledge,
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He that is spirituall (saith the Apostle, 1 Cor. 2.15) by whom (though he oppose him to the naturall man) he meanes not every one that hath the spirit,
He that is spiritual (Says the Apostle, 1 Cor. 2.15) by whom (though he oppose him to the natural man) he means not every one that hath the Spirit,
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as appeares by the opposition he makes, Chap. 3 1. betweene them that are spirituall, and them that are •a•es in Christ. He that is spirituall (saith he) judgeth all things ; that is to say;
as appears by the opposition he makes, Chap. 3 1. between them that Are spiritual, and them that Are •a•es in christ. He that is spiritual (Says he) Judgeth all things; that is to say;
As if he had said, He is so certainely assured of the truth that hee holdeth, that the contrary judgement of other men, whatsoever they bee ▪ cannot over-sway him or cause him to stagger.
As if he had said, He is so Certainly assured of the truth that he holds, that the contrary judgement of other men, whatsoever they be ▪ cannot oversway him or cause him to stagger.
and instruction of the Church (according to the ordinance of God) then upon that which their owne private spirit teacheth them? Aske the priests concerning the law, saith the Lord, Hag. 2.11. and againe, The priests lips shall keepe knowledge (saith the Prophet, Mal. 2.7.) and the people should seeke the law at his mouth.
and instruction of the Church (according to the Ordinance of God) then upon that which their own private Spirit Teaches them? Ask the Priests Concerning the law, Says the Lord, Hag. 2.11. and again, The Priests lips shall keep knowledge (Says the Prophet, Malachi 2.7.) and the people should seek the law At his Mouth.
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Secondly, The spirit that every faithfull man hath to teach, and instruct him is not his owne private spirit as they scornefully, and blasphemously call it;
Secondly, The Spirit that every faithful man hath to teach, and instruct him is not his own private Spirit as they scornfully, and blasphemously call it;
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Thirdly, Wee doe not say, that that teaching, and perswasion which every faithfull man receiveth inwardly in his owne heart from the spirit of God, is the supreame judge,
Thirdly, we do not say, that that teaching, and persuasion which every faithful man receives inwardly in his own heart from the Spirit of God, is the supreme judge,
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That Doctrine that is consonant to the Word, is of the spirits teaching, that that swerves from the Word, comes certainely from a false, and erroneous spirit.
That Doctrine that is consonant to the Word, is of the spirits teaching, that that swerves from the Word, comes Certainly from a false, and erroneous Spirit.
and the faithfull themselves have found such comfort in this, when they have beene in great distresse, wee are therefore to be exhorted that every one of us would labour, by this note to approve our selves to have the Spirit of Christ,
and the faithful themselves have found such Comfort in this, when they have been in great distress, we Are Therefore to be exhorted that every one of us would labour, by this note to approve our selves to have the Spirit of christ,
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and so to be his, even by our resolution, and constancy in our Religion, and cleaving fast unto the truth of God, which we have received, and doe make profession of.
and so to be his, even by our resolution, and constancy in our Religion, and cleaving fast unto the truth of God, which we have received, and do make profession of.
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Watch yee, take heed unto your selves (saith the Apostle 1 Cor. 16.13.) stand fast in the faith, in the Doctrine of faith, quit yee like men, in withstanding manfully all such as would seduce you, bee strong and resolute in the truth.
Watch ye, take heed unto your selves (Says the Apostle 1 Cor. 16.13.) stand fast in the faith, in the Doctrine of faith, quit ye like men, in withstanding manfully all such as would seduce you, be strong and resolute in the truth.
Observe his earnestnesse in the many words he useth. So Phil. 4.1. Stand fast in the Lord in the faith, and Doctrine of Christ my dearely beloved. And 2 Thes. 2.15.
Observe his earnestness in the many words he uses. So Philip 4.1. Stand fast in the Lord in the faith, and Doctrine of christ my dearly Beloved. And 2 Thebes 2.15.
whether by word by lively voice in the Ministery of the word, preached which you heare, or by our Epistle, or by the holy Scripture which yee reade. And againe Heb. 4.14. Let us hold fast our pro•ession saith he, And againe Heb. 10.23. Let us hold fast the profession of our faith without wavering:
whither by word by lively voice in the Ministry of the word, preached which you hear, or by our Epistle, or by the holy Scripture which ye read. And again Hebrew 4.14. Let us hold fast our pro•ession Says he, And again Hebrew 10.23. Let us hold fast the profession of our faith without wavering:
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while the Apostles themselves lived, by whom they had beene taught and confirmed in the truth, with farre more evidence and demonstration of the spirit,
while the Apostles themselves lived, by whom they had been taught and confirmed in the truth, with Far more evidence and demonstration of the Spirit,
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To this I answer that though we (through the great mercy of God) doe enjoy the Gospell in great peace, and have it also maintained, and countenanced by publike authority;
To this I answer that though we (through the great mercy of God) do enjoy the Gospel in great peace, and have it also maintained, and countenanced by public Authority;
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Surely the great increase of Papists that we daily heare of, together with the marvellous declining of many declared by the ready receiving of such Doctrines as any seducing Spirit will offer to them may give us just cause of this feare.
Surely the great increase of Papists that we daily hear of, together with the marvellous declining of many declared by the ready receiving of such Doctrines as any seducing Spirit will offer to them may give us just cause of this Fear.
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yet are there a number of other new, and strange opinions lately sprung up in our Church, that do make this exhortation as needfull now as ever it was.
yet Are there a number of other new, and strange opinions lately sprung up in our Church, that do make this exhortation as needful now as ever it was.
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and they are some of them so fantasticall, some so blasphemous, and dangerous that I would not offend your Christian eares with rehearsing of them, though I could.
and they Are Some of them so fantastical, Some so blasphemous, and dangerous that I would not offend your Christian ears with rehearsing of them, though I could.
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and which hath beene preached in it above 70. yeares without interruption, and see what a number of strange opinions are now risen in it, are apt to wonder and cry Lord whence come all these tares? But marke what answere the Lord of the field gives unto his servants The enemy hath done this, saith he.
and which hath been preached in it above 70. Years without interruption, and see what a number of strange opinions Are now risen in it, Are apt to wonder and cry Lord whence come all these tares? But mark what answer the Lord of the field gives unto his Servants The enemy hath done this, Says he.
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as Satan himselfe saith the Apostle 2 Cor. 11.14. is of transformed into an Angel of light ) are set on work by him, his agents his seeds-men they are.
as Satan himself Says the Apostle 2 Cor. 11.14. is of transformed into an Angel of Light) Are Set on work by him, his agents his Seeds-men they Are.
and which should bee signes, and forerunners of his taking it away from them, and bestowing it upon some other nation that would bring forth better fruits of it, names this for one, Matth. 24.11. Many false Prophets (saith he) shall arise and shall deceive many.
and which should be Signs, and forerunners of his taking it away from them, and bestowing it upon Some other Nation that would bring forth better fruits of it, names this for one, Matthew 24.11. Many false prophets (Says he) shall arise and shall deceive many.
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Certainly the many sects, and errours that arise in our Church as it is to be esteemed a most just judgement of God upon this nation for the contempt of the Gospell,
Certainly the many Sects, and errors that arise in our Church as it is to be esteemed a most just judgement of God upon this Nation for the contempt of the Gospel,
And surely these false teachers (increasing as they doe) will steale away the truth of Religion from us before we be aware (as the Lord speaketh of the false Prophets in Ieremies time Ier. 23.30.) unlesse wee stirre up our selves to hold it fast,
And surely these false Teachers (increasing as they do) will steal away the truth of Religion from us before we be aware (as the Lord speaks of the false prophets in Jeremiahs time Jeremiah 23.30.) unless we stir up our selves to hold it fast,
and to cleave so much the more stedfastly unto it, because wee see it so many wayes questioned, and contradicted by fantasticall spirits. Thirdly, and lastly.
and to cleave so much the more steadfastly unto it, Because we see it so many ways questioned, and contradicted by fantastical spirits. Thirdly, and lastly.
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and the most delicate foode also that ever man tasted of: In which respect the Prophet Psal. 78.25. calls it Angels foode, such a foode as (if they had needed meate) the very Angels might have fed upon.
and the most delicate food also that ever man tasted of: In which respect the Prophet Psalm 78.25. calls it Angels food, such a food as (if they had needed meat) the very Angels might have fed upon.
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Yet grew they so weary of it that they preferred the cucumbers, and onyons, and garlicke of Aegypt before it Num. 11.5, 6. any thing rather then Mannah then that food that came downe from heaven.
Yet grew they so weary of it that they preferred the cucumbers, and onions, and garlic of Egypt before it Num. 11.5, 6. any thing rather then Manna then that food that Come down from heaven.
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And so doth the Apostle prophesie 2 Tim. 4.4. of a time that should come (and we have just cause to judge that this is the very time hee prophesieth of) wherein such as had professed the Gospell should turne away their eares from the truth & be turned unto fables.
And so does the Apostle prophesy 2 Tim. 4.4. of a time that should come (and we have just cause to judge that this is the very time he Prophesieth of) wherein such as had professed the Gospel should turn away their ears from the truth & be turned unto fables.
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and to embrace it, rather then the present truth, as the Apostle calls it 2 Pet. 1.12. Any thing that will oppose, and contradict the present truth this Mannah that is before our eyes as the Iewes speake there Num. 11.6. shall be welcome unto them.
and to embrace it, rather then the present truth, as the Apostle calls it 2 Pet. 1.12. Any thing that will oppose, and contradict the present truth this Manna that is before our eyes as the Iewes speak there Num. 11.6. shall be welcome unto them.
This is not the disposition of a few (of here, and there one) but it is the humour of the very age and time we live in, that strongly inclineth unto epicurisme and irreligiousnesse.
This is not the disposition of a few (of Here, and there one) but it is the humour of the very age and time we live in, that strongly Inclineth unto epicurism and irreligiousness.
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Therefore the Apostle in another prophesie of his 2 Tim. 3.1. wherein he sets downe the generall sinnes of those perilous times that shall come in the last dayes (whereinto we are fallen) notes this as a chiefe one Verse 5. Having a forme of godlinesse, an outward profession of the true Religion, but denying the power thereof ;
Therefore the Apostle in Another prophesy of his 2 Tim. 3.1. wherein he sets down the general Sins of those perilous times that shall come in the last days (whereinto we Are fallen) notes this as a chief one Verse 5. Having a Form of godliness, an outward profession of the true Religion, but denying the power thereof;
that the Gospell should have such a commanding power over them as to restraine them from any sinne they were inclined unto (especially if it be in fashion) this they should not abide, this being the generall disease of the time we shal all be in danger to be carryed away with the streame, and sway of it;
that the Gospel should have such a commanding power over them as to restrain them from any sin they were inclined unto (especially if it be in fashion) this they should not abide, this being the general disease of the time we shall all be in danger to be carried away with the stream, and sway of it;
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and cleave to it so much the more, and to take up Davids cry, and resolution Psal. 119.126 — 128. It is time for thee Lord to worke, and to shew thy power for the maintaining of thy truth,
and cleave to it so much the more, and to take up Davids cry, and resolution Psalm 119.126 — 128. It is time for thee Lord to work, and to show thy power for the maintaining of thy truth,
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And now that I have thus shewed you how much need we have of this exhortation to constancy in our Religion, I will (for the better enforcing of it) first give you some motives to perswade,
And now that I have thus showed you how much need we have of this exhortation to constancy in our Religion, I will (for the better enforcing of it) First give you Some motives to persuade,
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for corruption in judgement is the most dangerous corruption of all others, worse then corruption in manners is, specially in a man that hath beene formerly inlightned with the knowledge of the truth.
for corruption in judgement is the most dangerous corruption of all Others, Worse then corruption in manners is, specially in a man that hath been formerly enlightened with the knowledge of the truth.
Therefore the Apostle (in the person not of a naturall, but of a regenerate man) comforts himselfe in this Rom. 7.15. That which I doe I allow not, and Verse 16. I consent to the Law that it is good, and Verse 25. With my minde I serve the Law of God.
Therefore the Apostle (in the person not of a natural, but of a regenerate man) comforts himself in this Rom. 7.15. That which I do I allow not, and Verse 16. I consent to the Law that it is good, and Verse 25. With my mind I serve the Law of God.
and governe all other the powers, and facultyes of it. The spirit of man is the candle of the Lord, saith Salomon Prov. 20.27. a divine light set in the soule to direct the whole man. And if the light that is in thee be darkenesse (saith our Saviour Matth. 6.23. if thy minde, and judgement be once corrupted) how great, how dangerous is that darkenesse. Take heed therefore (saith he Luke 11.35.) that the light that is in thee be not darkenesse :
and govern all other the Powers, and faculties of it. The Spirit of man is the candle of the Lord, Says Solomon Curae 20.27. a divine Light Set in the soul to Direct the Whole man. And if the Light that is in thee be darkness (Says our Saviour Matthew 6.23. if thy mind, and judgement be once corrupted) how great, how dangerous is that darkness. Take heed Therefore (Says he Lycia 11.35.) that the Light that is in thee be not darkness:
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Most men are of opinion that if a mans life, and conversation be honest, and good it is no great matter what his opinion in Religion be. But they are much deceived.
Most men Are of opinion that if a men life, and Conversation be honest, and good it is no great matter what his opinion in Religion be. But they Are much deceived.
and forsake the truth, you shall thereby declare your selves never to have beene taught of God, never to have had any truth of grace, or goodnesse in you.
and forsake the truth, you shall thereby declare your selves never to have been taught of God, never to have had any truth of grace, or Goodness in you.
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What? (will you say) is every one that holdeth any errour in Religion utterly void of all grace? For answer unto this you must understand that there is great difference in the errours that men hold,
What? (will you say) is every one that holds any error in Religion utterly void of all grace? For answer unto this you must understand that there is great difference in the errors that men hold,
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As in the law of God (which is the rule of our practice) there are some more weighty matters (as our Saviour speaketh Matth. 23.23.) and some that are lesse weighty.
As in the law of God (which is the Rule of our practice) there Are Some more weighty matters (as our Saviour speaks Matthew 23.23.) and Some that Are less weighty.
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So among those truths in Religion that are to be knowne, and beleeved there are some that are more fundamentall of more absolute necessity to salvation, to be knowne,
So among those truths in Religion that Are to be known, and believed there Are Some that Are more fundamental of more absolute necessity to salvation, to be known,
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so it is in the errours of the minde, some of them touch the head ( not holding the head saith the Apostle Col. 2.19.) and destroy the faith as he speaketh 2 Tim. 2.18. they overthrow the Doctrine of justification only by faith in Christ (which is the very life of a Christians soule) but some of them doe not so.
so it is in the errors of the mind, Some of them touch the head (not holding the head Says the Apostle Col. 2.19.) and destroy the faith as he speaks 2 Tim. 2.18. they overthrow the Doctrine of justification only by faith in christ (which is the very life of a Christians soul) but Some of them do not so.
and saith plainly of him Verse 3. That God had received him into favour, yea hee shall bee holden up, saith he Verse 4. he shall persevere in the state of grace,
and Says plainly of him Verse 3. That God had received him into favour, yea he shall be held up, Says he Verse 4. he shall persevere in the state of grace,
As every errour of judgement doth not separate a man from Christ, so neither should it separate the members of Christ in love and affection one from another.
As every error of judgement does not separate a man from christ, so neither should it separate the members of christ in love and affection one from Another.
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And he that is in the errour (so it be but an errour of this kind) may be every whit as holy a man (yea and holier too) than he that holdeth the truth.
And he that is in the error (so it be but an error of this kind) may be every whit as holy a man (yea and Holier too) than he that holds the truth.
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And that which the Apostle saith Iam. 3.1, 2. My brethren be not many masters, let not every one be so apt to censure and judge his brother for every failing and slip in their practice and conversation, for in many things we offend all ;
And that which the Apostle Says Iam. 3.1, 2. My brothers be not many Masters, let not every one be so apt to censure and judge his brother for every failing and slip in their practice and Conversation, for in many things we offend all;
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My brethren be not many masters, let not every one be so apt to censure and judge his brother for every errour that he holds in his judgement, for in many things we erre all.
My brothers be not many Masters, let not every one be so apt to censure and judge his brother for every error that he holds in his judgement, for in many things we err all.
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And the whole Church of the Galatians did for a time hold an errour in that maine fundamentall article of our religion in the doctrine of our justification.
And the Whole Church of the Galatians did for a time hold an error in that main fundamental article of our Religion in the Doctrine of our justification.
for of such the Apostle hath a bitter speech (yet not more bitter than holy and wholsome) Gal. 5.12. I would they were even cut off which trouble you.
for of such the Apostle hath a bitter speech (yet not more bitter than holy and wholesome) Gal. 5.12. I would they were even Cut off which trouble you.
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Thirdly, These errours that are so grosse and dangerous, that tend directly to the overthrow of the foundation, no man that is in the state of grace can obstinately hold, and continue in.
Thirdly, These errors that Are so gross and dangerous, that tend directly to the overthrow of the Foundation, no man that is in the state of grace can obstinately hold, and continue in.
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They that worship the beast (that turn Papists) are many indeed (they may well brag of universality and multitude, the Pope could not be Antichrist, he could not be that beast spoken on in the Apocalyps,
They that worship the beast (that turn Papists) Are many indeed (they may well brag of universality and multitude, the Pope could not be Antichrist, he could not be that beast spoken on in the Apocalypse,
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Fourthly and lastly, A wavering mind in religion, an aptnesse to forsake the truth, and to receive new opinions and errours is a dangerous signe of an heart that never had truth of grace in it.
Fourthly and lastly, A wavering mind in Religion, an aptness to forsake the truth, and to receive new opinions and errors is a dangerous Signen of an heart that never had truth of grace in it.
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but they went out that they might be made manifest that all (that once joyned with us in the profession of the truth) were not of us, but that we had some hypocrites among us.
but they went out that they might be made manifest that all (that once joined with us in the profession of the truth) were not of us, but that we had Some Hypocrites among us.
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And so on the other side they that in such a time, when there are many heresies and false doctrines broached in the Church (and that with great shew of reason,
And so on the other side they that in such a time, when there Are many heresies and false doctrines broached in the Church (and that with great show of reason,
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and truth, and holinesse too) shall yet cleave constantly unto the truth, are even by this made manifest to have upright hearts to be the elect of God, and precious in his sight.
and truth, and holiness too) shall yet cleave constantly unto the truth, Are even by this made manifest to have upright hearts to be the elect of God, and precious in his sighed.
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as there do at this day, that by this meanes of tryall •e might make it manifest, which among all them that have professed his religion are his elect ones and approved of him, and which are not.
as there do At this day, that by this means of trial •e might make it manifest, which among all them that have professed his Religion Are his elect ones and approved of him, and which Are not.
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Consider well of these motives, and you shall find there is great force in them to perswade you to c••ave resolutely and constantly to the truth you have received:
Consider well of these motives, and you shall find there is great force in them to persuade you to c••ave resolutely and constantly to the truth you have received:
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and to keepe themselves from being corrupted in their judgement by any of those erroneous spirits that the Church at this day is so pestered with, must use.
and to keep themselves from being corrupted in their judgement by any of those erroneous spirits that the Church At this day is so pestered with, must use.
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yet might they bee false Prophets for all that) false Prophets (saith our Saviour) shall shew great signes and wonders, in so much that (if it were possible) they shall deceive the very el•ct.
yet might they be false prophets for all that) false prophets (Says our Saviour) shall show great Signs and wonders, in so much that (if it were possible) they shall deceive the very el•ct.
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as that they should fall into those errours that are fundamentall, and persist in them. The foundation of God (saith the Apostle 2 Timothy 2.19. this decree of God which is the maine foundation of our whole salvation) that standeth sure, and can never bee mooved or altered.
as that they should fallen into those errors that Are fundamental, and persist in them. The Foundation of God (Says the Apostle 2 Timothy 2.19. this Decree of God which is the main Foundation of our Whole salvation) that Stands sure, and can never be moved or altered.
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but of the first forming of the new creature principally is that to be understood which the Church speaketh Psalme 100.3. It is he that made us and not we our selves, as appeares by the words that follow, We are his people and the sheepe of his pasture ;
but of the First forming of the new creature principally is that to be understood which the Church speaks Psalm 100.3. It is he that made us and not we our selves, as appears by the words that follow, We Are his people and the sheep of his pasture;
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The Apostle writing to the Hebrewes that had done much already to make sure to themselves their owne election and calling And wee desire (saith hee Hebrewes 6.11, 12.) that every one of you doe shew the same diligence, to the full assurance of hope unto the end.
The Apostle writing to the Hebrews that had done much already to make sure to themselves their own election and calling And we desire (Says he Hebrews 6.11, 12.) that every one of you do show the same diligence, to the full assurance of hope unto the end.
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No man can have full assurance of hope to bee preserved from falling away, unlesse (even to the end of his dayes) hee bee diligent in using the meanes to preserve himselfe.
No man can have full assurance of hope to be preserved from falling away, unless (even to the end of his days) he be diligent in using the means to preserve himself.
though the times were farre more dangerous than they are. Hee that upheld Noah, Genesis 6.9. and Obadiah, 1 Kings 18.3. in such times as these were, can certainely uphold us in these times.
though the times were Far more dangerous than they Are. He that upheld Noah, Genesis 6.9. and Obadiah, 1 Kings 18.3. in such times as these were, can Certainly uphold us in these times.
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A regenerate man may by a conscionable use of the meanes (yet not hee (saith the Apostle, 1 Corinthians 15.10.) but the grace of God that is with him, and with all others also that faithfully doe their endeavour) keepe himselfe,
A regenerate man may by a conscionable use of the means (yet not he (Says the Apostle, 1 Corinthians 15.10.) but the grace of God that is with him, and with all Others also that faithfully do their endeavour) keep himself,
Yea hee that will carefully doe what lyeth in him (I speake still of the regenerate man) may preserve himselfe (though not from all sinne, from all humane frailties,
Yea he that will carefully do what lies in him (I speak still of the regenerate man) may preserve himself (though not from all sin, from all humane frailties,
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and infirmities) yet certainely from all grosse, and scandalous sinnes, even from such, as hee hath beene by nature or custome most strongly inclined unto.
and infirmities) yet Certainly from all gross, and scandalous Sins, even from such, as he hath been by nature or custom most strongly inclined unto.
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a stranger (one that brings new, and strange Doctrine other Doctrine then such as their shepheard doth teach) they will not follow, but will flee from him Lest they should follow him and bee mislead by him they will flee from him,
a stranger (one that brings new, and strange Doctrine other Doctrine then such as their shepherd does teach) they will not follow, but will flee from him Lest they should follow him and be mislead by him they will flee from him,
For first, This is not the meane that God hath sanctified to confirme his people in the truth but expressely forbidden it as you have heard, heare them not saith hee, avoid them, flee from them.
For First, This is not the mean that God hath sanctified to confirm his people in the truth but expressly forbidden it as you have herd, hear them not Says he, avoid them, flee from them.
yet was she then in the state of innocency, Gen. 3.1, 2. If thou wilt needs heare and read what such men can say, bee sure thou have some with thee that is able to detect,
yet was she then in the state of innocency, Gen. 3.1, 2. If thou wilt needs hear and read what such men can say, be sure thou have Some with thee that is able to detect,
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For first, Many that oppose the truth, and teach errour are full of sleight, and cunning craftinesse as the Apostle speaketh, Ephes. 4.14. and will speake with farre greater probability and shew of reason then thou art aware of.
For First, Many that oppose the truth, and teach error Are full of sleight, and cunning craftiness as the Apostle speaks, Ephesians 4.14. and will speak with Far greater probability and show of reason then thou art aware of.
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Thirdly, Of the Minister of God it is (indeed) required that hee should bee able by sound Doctrine to convince the gainesayers, Titus 1.9. hee hath a calling unto it;
Thirdly, Of the Minister of God it is (indeed) required that he should be able by found Doctrine to convince the gainsayers, Titus 1.9. he hath a calling unto it;
For while we walke in any of our waies that God hath appointed us to walke in, wee have a promise of protection from God, Psalme 91.11. Hee will give his Angels charge over us to keepe us in all our waies.
For while we walk in any of our ways that God hath appointed us to walk in, we have a promise of protection from God, Psalm 91.11. He will give his Angels charge over us to keep us in all our ways.
Fourthly, and lastly, Thou hast just cause to feare, that because thou presuming upon thine owne strength dost willfully disobey his commandement, who hath forbidden thee to heare them, commanded thee to avoid them, to flee from them, God will leave thee,
Fourthly, and lastly, Thou hast just cause to Fear, that Because thou presuming upon thine own strength dost wilfully disobey his Commandment, who hath forbidden thee to hear them, commanded thee to avoid them, to flee from them, God will leave thee,
Bee not so desirous to heare what such men can say, but rather as our Saviour, Matth. 10.16. commands us to be wise as Serpents, learne that wisedome of the Serpent which the Prophet speaketh of, Psalme 58.4, 5. Stop thine eare and hearken not to the voice of these charmers, charme they never so wisely.
Bee not so desirous to hear what such men can say, but rather as our Saviour, Matthew 10.16. commands us to be wise as Serpents, Learn that Wisdom of the Serpent which the Prophet speaks of, Psalm 58.4, 5. Stop thine ear and harken not to the voice of these charmers, charm they never so wisely.
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If thou do desire to be constant in thy religiō, & to keep thy self from being corrupted in thy judgemēt that way, take heed of affecting in religiō the knowledge of intricate, curious & unprofitable things.
If thou do desire to be constant in thy Religion, & to keep thy self from being corrupted in thy judgement that Way, take heed of affecting in Religion the knowledge of intricate, curious & unprofitable things.
First, It is certaine that whatsoever God hath hath revealed in his Word (as it doth concerne all so) all Gods people may and should desire to attaine unto the knowledge of it.
First, It is certain that whatsoever God hath hath revealed in his Word (as it does concern all so) all God's people may and should desire to attain unto the knowledge of it.
Whatsoever things were written aforetime (in the Old Testament, and then much more in the New) were written for our learning, that we through patience,
Whatsoever things were written aforetime (in the Old Testament, and then much more in the New) were written for our learning, that we through patience,
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or play the trevants, study not for our Sermons, but doe the worke of the Lord negligently, this should not discontent us neither (so long as they keepe themselves within the bounds of modesty,
or play the trevants, study not for our Sermons, but do the work of the Lord negligently, this should not discontent us neither (so long as they keep themselves within the bounds of modesty,
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and either know such things as God hath said nothing of in his holy Word, or know more of those things that he hath taught us in his holy Word, then hee hath revealed.
and either know such things as God hath said nothing of in his holy Word, or know more of those things that he hath taught us in his holy Word, then he hath revealed.
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Those points of religion that are necessary unto the salvation of Gods people for them to know, are so plainely taught in the holy Scripture as the simplest of them may be able to understand them.
Those points of Religion that Are necessary unto the salvation of God's people for them to know, Are so plainly taught in the holy Scripture as the simplest of them may be able to understand them.
and in their order profitable to be knowne) yet are they not so plainely taught in the Word as every one of Gods people can understand them, in which respect the Apostle compareth them to strong meate which belongs onely to them that are of yeares, Heb. 5.14.
and in their order profitable to be known) yet Are they not so plainly taught in the Word as every one of God's people can understand them, in which respect the Apostle compareth them to strong meat which belongs only to them that Are of Years, Hebrew 5.14.
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Wee read of our blessed Saviour that in teaching of the people he had respect alwaies unto this, to give them that food that their stomackes would beare,
we read of our blessed Saviour that in teaching of the people he had respect always unto this, to give them that food that their stomachs would bear,
Hee spake the word unto them as they were able to heare it, saith the Evangelist, Mar. 4.33. and Ioh. 16.12. I have yet many things to say unto you, but ye cannot beare them now.
He spoke the word unto them as they were able to hear it, Says the Evangelist, Mar. 4.33. and John 16.12. I have yet many things to say unto you, but you cannot bear them now.
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So the Apostle chargeth the Church, Romanes 14.1. not to trouble the weake Christian with doubtfull disputations. And as these two precedents must teach us preachers not to trouble the people (more then needs we must) with matters of controversy;
So the Apostle charges the Church, Romans 14.1. not to trouble the weak Christian with doubtful disputations. And as these two precedents must teach us Preachers not to trouble the people (more then needs we must) with matters of controversy;
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so must this teach you that are Gods people not to busy your heads too much with these high points, feed better of your milk before you meddle with strong meat, be not like to the child that will be at the latter end of his booke before he have learned the first leafe.
so must this teach you that Are God's people not to busy your Heads too much with these high points, feed better of your milk before you meddle with strong meat, be not like to the child that will be At the latter end of his book before he have learned the First leaf.
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Sure I am it becomes the best to thinke more meanely of themselves. Our Saviour calls his elect Apostles, Iohn 13.33. and the Apostle all the faithfull that he wrote to, 1 Iohn 5.21.
Sure I am it becomes the best to think more meanly of themselves. Our Saviour calls his elect Apostles, John 13.33. and the Apostle all the faithful that he wrote to, 1 John 5.21.
And this is the rule you should follow in learning. Teach me good judgement, and knowledge saith David, Psal. 119.66. Such knowledge as will do me good, and make mee good.
And this is the Rule you should follow in learning. Teach me good judgement, and knowledge Says David, Psalm 119.66. Such knowledge as will do me good, and make me good.
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The true religion that God hath taught us in his Word is called, Rom. 10.8. The Word of faith : and 1 Tim. 3.16. The mystery of godlinesse: and 1 Tim. 6.3. The Doctrine which is according to godlinesse.
The true Religion that God hath taught us in his Word is called, Rom. 10.8. The Word of faith: and 1 Tim. 3.16. The mystery of godliness: and 1 Tim. 6.3. The Doctrine which is according to godliness.
They that are children in understanding, are apt to be tossed too, and fro, and carryed about with every winde of Doctrine, as the Apostle saith Eph. 4.14.
They that Are children in understanding, Are apt to be tossed too, and from, and carried about with every wind of Doctrine, as the Apostle Says Ephesians 4.14.
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On the otherside knowledge will preserve a man from that danger, Discretion shall preserve thee (saith Salomon Pro. 2.11.) and understanding shall keepe thee.
On the otherside knowledge will preserve a man from that danger, Discretion shall preserve thee (Says Solomon Pro 2.11.) and understanding shall keep thee.
and dost possesse) get understanding. As if he had said: sell all that thou hast to purchase this pearle according to that in Pro. 23.23. Buy the truth, and sell it not, also wisedome, and instruction, and understanding.
and dost possess) get understanding. As if he had said: fell all that thou hast to purchase this pearl according to that in Pro 23.23. Buy the truth, and fell it not, also Wisdom, and instruction, and understanding.
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and plainly set downe in the holy Scriptures. So you shall finde the Apostle Rom. 6.17. speakes of a forme of Doctrine, that was delivered unto them: And 2 Tim. 1.13. he chargeth Timothy to hold fast the forme of sound words, which hee had heard of him ;
and plainly Set down in the holy Scriptures. So you shall find the Apostle Rom. 6.17. speaks of a Form of Doctrine, that was Delivered unto them: And 2 Tim. 1.13. he charges Timothy to hold fast the Form of found words, which he had herd of him;
and all the teachers in the Church of Ephesus. He gave them this forme of Doctrine, this summe of Religion to be as a patterne both for the Ministers in teaching,
and all the Teachers in the Church of Ephesus. He gave them this Form of Doctrine, this sum of Religion to be as a pattern both for the Ministers in teaching,
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and the people in learning to follow, that Doctrine that was proportionable, and agreeable unto it, they should hold to be sound, and good, and no other.
and the people in learning to follow, that Doctrine that was proportionable, and agreeable unto it, they should hold to be found, and good, and no other.
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Yee have need (saith he Heb. 5.12.) that one teach you againe, which be the first principles of the Oracles of God: And 6.1. Leaving the principles of the Doctrine of Christ, let us goe on unto perfection.
Ye have need (Says he Hebrew 5.12.) that one teach you again, which be the First principles of the Oracles of God: And 6.1. Leaving the principles of the Doctrine of christ, let us go on unto perfection.
thought this the fittest course to bring the people unto sound knowledge by, what Minister can ever hope to have an understanding people, that neglects catechising,
Thought this the Fittest course to bring the people unto found knowledge by, what Minister can ever hope to have an understanding people, that neglects catechising,
Let me exhort every one of you that desire to be established in the truth to acquaint your selves with this catecheticall doctrine and exercise your selves in it, seeke to bee perfect in it,
Let me exhort every one of you that desire to be established in the truth to acquaint your selves with this catechetical Doctrine and exercise your selves in it, seek to be perfect in it,
and prove by the holy Scriptures, yea to bring apt proofes for whatsoever we teach; and so did Apollos Act. 18.24.28. so did the Apostle Paul 26.22. yea so did our blessed Saviour himselfe Luke 24.27.
and prove by the holy Scriptures, yea to bring apt proofs for whatsoever we teach; and so did Apollos Act. 18.24.28. so did the Apostle Paul 26.22. yea so did our blessed Saviour himself Lycia 24.27.
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This course did the Bereans take when they heard Paul, and Silas (great men both, the one an Apostle, the other an Evangelist) and are commended by the Holy Ghost for it Acts 17.11. They searched the Scripture daily, whether those things were so.
This course did the Bereans take when they herd Paul, and Silas (great men both, the one an Apostle, the other an Evangelist) and Are commended by the Holy Ghost for it Acts 17.11. They searched the Scripture daily, whither those things were so.
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but (like blinde men) goe as our guides, and teachers shall lead us, which the Apostle 1 Cor. 12.2. noteth for a great part of their misery while they were Gentiles.
but (like blind men) go as our guides, and Teachers shall led us, which the Apostle 1 Cor. 12.2. notes for a great part of their misery while they were Gentiles.
that is, that the proofes that they brought for their Doctrine were rightly, and fitly alleadged Acts 17.11, 12. it is said that therefore many of them beleeved. And when the Apostle had exhorted Timothy to continue in the truth which he had learned,
that is, that the proofs that they brought for their Doctrine were rightly, and fitly alleged Acts 17.11, 12. it is said that Therefore many of them believed. And when the Apostle had exhorted Timothy to continue in the truth which he had learned,
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why he should doe so, and why he doubted not but he would doe so, that he had knowne the holy Scriptures from his very child-hood, that were able to make him wise unto salvation :
why he should do so, and why he doubted not but he would do so, that he had known the holy Scriptures from his very childhood, that were able to make him wise unto salvation:
By the words of thy lipp•s (saith David Psal. 17.4.) I have kept me from the paths of the destroyer, from all the paths of the destroyer, from corruption in judgement,
By the words of thy lipp•s (Says David Psalm 17.4.) I have kept me from the paths of the destroyer, from all the paths of the destroyer, from corruption in judgement,
as well as from corruption in manners. When the Apostle had forewarned Gods people 2 Pet. 2.1. of false teachers that would bring in damnable heresyes into the Church, and 3.3. of prophane scoffers that would deride all Religion, and piety he gives them 2 Pet. 3.2.
as well as from corruption in manners. When the Apostle had forewarned God's people 2 Pet. 2.1. of false Teachers that would bring in damnable heresies into the Church, and 3.3. of profane scoffers that would deride all Religion, and piety he gives them 2 Pet. 3.2.
If ye were well acquainted with the holy Scriptures, and could remember what ye have learned there, ye should not much be moved, with that that any, either Hereticke or Atheist could say against the truth. Thirdly, and lastly.
If you were well acquainted with the holy Scriptures, and could Remember what you have learned there, you should not much be moved, with that that any, either Heretic or Atheist could say against the truth. Thirdly, and lastly.
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The Scripture is profitable, and hath great efficacy, and force NONLATINALPHABET to convince saith the Apostle 2 Tim. 3.16. it is the sword of the spirit Eph. 6.17. the weapon whereby the spirit of God fighteth with great power, and efficacy against every adversary.
The Scripture is profitable, and hath great efficacy, and force to convince Says the Apostle 2 Tim. 3.16. it is the sword of the Spirit Ephesians 6.17. the weapon whereby the Spirit of God fights with great power, and efficacy against every adversary.
and father of all Hereticks, and seducers) with Scriptum est by alleadging plaine places of Scripture against him Matthew 4.4, 7, 10. And therefore there is in it a more divine power to convince the conscience, of any gaine-sayer and to stop his mouth,
and father of all Heretics, and seducers) with Scriptum est by alleging plain places of Scripture against him Matthew 4.4, 7, 10. And Therefore there is in it a more divine power to convince the conscience, of any gainsayer and to stop his Mouth,
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And therefore to conclude this first direction as this may discover to us what small hope there is of the greatest number of those that professe the truth in these dayes of peace,
And Therefore to conclude this First direction as this may discover to us what small hope there is of the greatest number of those that profess the truth in these days of peace,
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and hold fast their profession, being so extreamly ignorant, and unacquainted with the principles, and grounds of the Religion that they doe professe, strangers in the holy Scriptures;
and hold fast their profession, being so extremely ignorant, and unacquainted with the principles, and grounds of the Religion that they do profess, Strangers in the holy Scriptures;
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so may this assure the best of us all (beloved) that if ever a time of tryall shall come, our hearts will smart and ake for this, that we have not grounded our selves better in the knowledge of the truth;
so may this assure the best of us all (Beloved) that if ever a time of trial shall come, our hearts will smart and ache for this, that we have not grounded our selves better in the knowledge of the truth;
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and meanes) ground himselfe well in the knowledge of the truth, by acquainting himselfe, and seeking to be perfect in the principles of Religion, and points of the Catechisme;
and means) ground himself well in the knowledge of the truth, by acquainting himself, and seeking to be perfect in the principles of Religion, and points of the Catechism;
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and good heart, that is with desire, and purpose of heart, to practice that which he knowes, with such a heart as was in David Psalme 86.11. Teach mee thy wayes ô LORD, and I will walke in thy truth ; And 119.34. Give me understanding, and I shall keepe thy Law, yea I shall observe it with my whole heart.
and good heart, that is with desire, and purpose of heart, to practice that which he knows, with such a heart as was in David Psalm 86.11. Teach me thy ways o LORD, and I will walk in thy truth; And 119.34. Give me understanding, and I shall keep thy Law, yea I shall observe it with my Whole heart.
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The righteous is an everlasting foundation saith the Holy Ghost Prov. 10 25. And the Prophet having spoken Psalm. 112.1 — 5. of many priviledges that belong to the man that feareth God, (to the good,
The righteous is an everlasting Foundation Says the Holy Ghost Curae 10 25. And the Prophet having spoken Psalm. 112.1 — 5. of many privileges that belong to the man that fears God, (to the good,
and upright hearted man) he adds this to all the rest Verse 6. surely hee shall not be moved for ever, no temptations, no perswasions, no persecutions shall ever be able to remove him.
and upright hearted man) he adds this to all the rest Verse 6. surely he shall not be moved for ever, no temptations, no persuasions, no persecutions shall ever be able to remove him.
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If yee will feare the Lord (saith Samuel to Israel 1 Sam. 12.14.) And serve him, and obey his voice and not rebell against the commandement of the Lord,
If ye will Fear the Lord (Says Samuel to Israel 1 Sam. 12.14.) And serve him, and obey his voice and not rebel against the Commandment of the Lord,
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and how weake soever you feele your selves, know that the Lord will shew his strength in your weakenesse he will certainely uphold you The eyes of the Lord (saith the Prophet to King Asa 2 Chron. 16.9.) runne too, and fro throughout the whole earth, every nation, every Towne, every family to shew himselfe strong in the behalfe of them, whose heart is perfect towards him.
and how weak soever you feel your selves, know that the Lord will show his strength in your weakness he will Certainly uphold you The eyes of the Lord (Says the Prophet to King Asa 2 Chronicles 16.9.) run too, and from throughout the Whole earth, every Nation, every Town, every family to show himself strong in the behalf of them, whose heart is perfect towards him.
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Let a man abound in knowledge never so much, if he feare not God, if he makes not conscience of his wayes, he may turne Papist before he dye, notwithstanding all the knowledge that he hath.
Let a man abound in knowledge never so much, if he Fear not God, if he makes not conscience of his ways, he may turn Papist before he die, notwithstanding all the knowledge that he hath.
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Hold faith, and a good conscience (saith the Apostle to Timothy 1 Tim. 1.19, 20.) which some having put away, concerning faith have made shipwracke of whom is Hymeneus, and Alexander.
Hold faith, and a good conscience (Says the Apostle to Timothy 1 Tim. 1.19, 20.) which Some having put away, Concerning faith have made shipwreck of whom is Hymenaeus, and Alexander.
Alexander the copper-smith (saith he 2 Tim. 4.14, 15.) did me much evill, the Lord reward him according to his works, of whom he thou aware also for he hath greatly withstood our words.
Alexander the coppersmith (Says he 2 Tim. 4.14, 15.) did me much evil, the Lord reward him according to his works, of whom he thou aware also for he hath greatly withstood our words.
A man that hath once knowne and professed the truth, is seldome knowne to fall into Popery or any other heresie, till he had first forsaken a good conscience,
A man that hath once known and professed the truth, is seldom known to fallen into Popery or any other heresy, till he had First forsaken a good conscience,
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So among other judgements this is one whereby God threatneth to punish the disobedience of his people, Deut. 28.36. Thou shalt serve other gods of wood and of stone ;
So among other Judgments this is one whereby God threatens to Punish the disobedience of his people, Deuteronomy 28.36. Thou shalt serve other God's of wood and of stone;
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And the Apostle speaking of them that in this last age should be drawne unto Popery, 2 Thes. 2. he speakes of it Vers. 11. as of a fearefull judgement of God upon men for some sinnes they had beene guilty of.
And the Apostle speaking of them that in this last age should be drawn unto Popery, 2 Thebes 2. he speaks of it Vers. 11. as of a fearful judgement of God upon men for Some Sins they had been guilty of.
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For what cause? What is the sinne 〈 ◊ 〉 provokes God to plague men in this manner? He nameth two, one in Vers. 10 because they received not the love of the truth that they might be saved:
For what cause? What is the sin 〈 ◊ 〉 provokes God to plague men in this manner? He names two, one in Vers. 10 Because they received not the love of the truth that they might be saved:
what hope can there be that many common Protestants, though they be willing to heare and make profession of the truth, should ever be able to continue constant in the truth, in the time of tryall,
what hope can there be that many Common Protestants, though they be willing to hear and make profession of the truth, should ever be able to continue constant in the truth, in the time of trial,
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3 they content themselves with a forme of godlinsse, as the Apostle speaketh 2 Tim. 3.5. but deny and renounce the power of it, and hate it mortally wheresoever they see it, casting the most odious aspersious upon it.
3 they content themselves with a Form of godlinsse, as the Apostle speaks 2 Tim. 3.5. but deny and renounce the power of it, and hate it mortally wheresoever they see it, casting the most odious aspersious upon it.
and wherein his conscience hath beene convinced that it is indeed a truth of God. Two things there be whereby men do falsly warrant themselves to take this liberty,
and wherein his conscience hath been convinced that it is indeed a truth of God. Two things there be whereby men do falsely warrant themselves to take this liberty,
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And that therefore difference in judgement in some things (which cannot be without errour on the one side) should not alienate the hearts of brethren one from another,
And that Therefore difference in judgement in Some things (which cannot be without error on the one side) should not alienate the hearts of brothers one from Another,
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Secondly, That on the other side there be many in whom no life nor power of godlinesse can be discerned, that busie themselves altogether, and glory in these points.
Secondly, That on the other side there be many in whom no life nor power of godliness can be discerned, that busy themselves altogether, and glory in these points.
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and be stiffe in the holding and maintaining of them, and yet be ignorant and void of all desire to learne the doctrine of faith and repentance, of mortification and newnesse of life:
and be stiff in the holding and maintaining of them, and yet be ignorant and void of all desire to Learn the Doctrine of faith and Repentance, of mortification and newness of life:
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But though these two things I say be so, yet for a man to be wilfully ignorant of the truth of God in any thing wherein he is pleased to reveale his will unto us in his holy Word,
But though these two things I say be so, yet for a man to be wilfully ignorant of the truth of God in any thing wherein he is pleased to reveal his will unto us in his holy Word,
or to forsake it when he hath once beene convinced of it, out of this conceit that it is but a small matter, a trifle, a man may be saved though he never know nor hold such a truth, is a very dangerous sinne.
or to forsake it when he hath once been convinced of it, out of this conceit that it is but a small matter, a trifle, a man may be saved though he never know nor hold such a truth, is a very dangerous sin.
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or of little or no moment, even of those points of the law which he cals but gnats in comparison of others, our Saviour saith Mat. 23.23. these ought ye to have done, and not to leave the other undone ;
or of little or no moment, even of those points of the law which he calls but gnats in comparison of Others, our Saviour Says Mathew 23.23. these ought you to have done, and not to leave the other undone;
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All the truths of God which the Apostles when the Spirit fell upon them in cloven tongues like fire did utter and teach, are called NONLATINALPHABET, Acts 2 11. Magnalia Dei, the great things of God.
All the truths of God which the Apostles when the Spirit fell upon them in cloven tongues like fire did utter and teach, Are called, Acts 2 11. Magnalia Dei, the great things of God.
Yea the least truth of God that he hath revealed in his Word is to be esteemed of greater moment and weight than heaven and earth and all the creatures contained in them.
Yea the least truth of God that he hath revealed in his Word is to be esteemed of greater moment and weight than heaven and earth and all the creatures contained in them.
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He that doth not esteeme highly of that that God hath taught us in his Word concerning all things, concerning the smallest matters as well as concerning the greatest, he that doth not hate every false way, every errour in the matters of religion, errour about the smallest things as well as errour about the greatest, certainly he doth not love and esteem of Gods Word as he ought to do.
He that does not esteem highly of that that God hath taught us in his Word Concerning all things, Concerning the Smallest matters as well as Concerning the greatest, he that does not hate every false Way, every error in the matters of Religion, error about the Smallest things as well as error about the greatest, Certainly he does not love and esteem of God's Word as he ought to do.
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Ye shall not make your selves abominable (saith the Lord Lev 11.43.) with any creeping thing, by eating of it he meaneth (and what commandement did ever God give that was lesse,
You shall not make your selves abominable (Says the Lord Lev 11.43.) with any creeping thing, by eating of it he means (and what Commandment did ever God give that was less,
To receive any thing as a divine truth which God hath not taught us in his Word (though it carie never so good a shew of piety and devotion) is certainly a very dangerous thing, els would not the Apostle have beene so earnest in this case as he was.
To receive any thing as a divine truth which God hath not taught us in his Word (though it carry never so good a show of piety and devotion) is Certainly a very dangerous thing, Else would not the Apostle have been so earnest in this case as he was.
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Thirdly and lastly, The surest way to keepe our hearts from forsaking and falling from the truth in maine and fundamentall matters, is to make conscience of holding fast the truth even in the least matters, of cle•ving constantly to the least truth that God hath revealed unto us, and convinced our consciences in;
Thirdly and lastly, The Surest Way to keep our hearts from forsaking and falling from the truth in main and fundamental matters, is to make conscience of holding fast the truth even in the least matters, of cle•ving constantly to the least truth that God hath revealed unto us, and convinced our Consciences in;
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This Iob knew well, and therefore to preserve himselfe from the odious sin of adultery or fornication, he durst not give himselfe liberty to looke or think of that that might provoke him to lust.
This Job knew well, and Therefore to preserve himself from the odious since of adultery or fornication, he durst not give himself liberty to look or think of that that might provoke him to lust.
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and therefore that he might keepe himselfe innocent from the great transgression, he was afraid to commit any presumptuous sinne, any sinne against his knowledge and conscience,
and Therefore that he might keep himself innocent from the great Transgression, he was afraid to commit any presumptuous sin, any sin against his knowledge and conscience,
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keep back thy servant also from presumptuous sinnes, let them not have dominion over me, then shall I be upright, and I shall be innocent from the great transgression.
keep back thy servant also from presumptuous Sins, let them not have dominion over me, then shall I be upright, and I shall be innocent from the great Transgression.
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And even so it is in this case, the surest way to keep our judgements uncorrupted in the matters of greatest moment, is to keepe them sound in those matters that are of least weight.
And even so it is in this case, the Surest Way to keep our Judgments uncorrupted in the matters of greatest moment, is to keep them found in those matters that Are of least weight.
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Our Saviour speaking of that marvellous blindnesse of minde that by the just judgement of God was come upon the Iewes, Matthew 13.14. Hearing they should heare, but should not understand;
Our Saviour speaking of that marvellous blindness of mind that by the just judgement of God was come upon the Iewes, Matthew 13.14. Hearing they should hear, but should not understand;
When the Apostle speakes of his zeale and resolution against such false brethren, as taught circumcision to be still necessary (even after the abrogation of the ceremoniall law, had beene sufficiently published,
When the Apostle speaks of his zeal and resolution against such false brothers, as taught circumcision to be still necessary (even After the abrogation of the ceremonial law, had been sufficiently published,
for it was above foureteene yeares after Pauls conversion, as you may see Gal. 2.1.) We gave no place by subjection to them (saith he Ver. 5.) no not for one houre.
for it was above foureteene Years After Paul's conversion, as you may see Gal. 2.1.) We gave no place by subjection to them (Says he Ver. 5.) no not for one hour.
alas Paul, why art thou so obstinate and peevish in such a trifle? Circumcision is nothing, and uncircumcision is nothing, as thy selfe hast taught, 1 Cor. 7.19.
alas Paul, why art thou so obstinate and peevish in such a trifle? Circumcision is nothing, and uncircumcision is nothing, as thy self hast taught, 1 Cor. 7.19.
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But he gives this reason why he was so resolute in opposing an errour even of that nature, that the truth of the gospell (saith he) might continue with you. These errours in smaller matters being received, will by little,
But he gives this reason why he was so resolute in opposing an error even of that nature, that the truth of the gospel (Says he) might continue with you. These errors in smaller matters being received, will by little,
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and to take heed of being drawne by the Canaanites that lived among them unto their idolatry, he inforceth his exhortation thus, Iosh. 23.12, 13. Els (saith he) if yee doe in any wise goe backe and cleave unto the remnant of these nations, know for a certainty, that the Lord your God will no more drive out any of these nations from before you;
and to take heed of being drawn by the Canaanites that lived among them unto their idolatry, he enforceth his exhortation thus, Joshua 23.12, 13. Else (Says he) if ye do in any wise go back and cleave unto the remnant of these Nations, know for a certainty, that the Lord your God will no more drive out any of these Nations from before you;
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if wee shall in any wise goe backe, and decline to gratifie the Papists, and to conforme unto them, wee may know for a certainty that God will forsake us,
if we shall in any wise go back, and decline to gratify the Papists, and to conform unto them, we may know for a certainty that God will forsake us,
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So that to conclude this third direction, wee must every one doe that for our selves, which Epaphras did for the Colossians, Colossians 4.12. Wee must labour fervently in our prayers with God, that wee may stand perfect and compleat in all the will of God.
So that to conclude this third direction, we must every one doe that for our selves, which Epaphras did for the colossians, colossians 4.12. we must labour fervently in our Prayers with God, that we may stand perfect and complete in all the will of God.
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If we be desirous to hold fast our profession, we must labour to stand perfect and compleat in all the will of God, stand stedfastly in every truth of God,
If we be desirous to hold fast our profession, we must labour to stand perfect and complete in all the will of God, stand steadfastly in every truth of God,
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He that desires to abide in the truth, and keep himselfe from being drawne into errour, must be constant in a conscionable use of all Gods holy ordinances and meanes of grace.
He that Desires to abide in the truth, and keep himself from being drawn into error, must be constant in a conscionable use of all God's holy ordinances and means of grace.
How effectuall and forcible a means this is to uphold a man in the constant profession and love of the truth, I will shew you by instancing in three particular ordinances of God;
How effectual and forcible a means this is to uphold a man in the constant profession and love of the truth, I will show you by instancing in three particular ordinances of God;
and to establish them in the truth. The Apostle tels us Eph. 4.14. that God ordained it for this end that we should no longer be as children tossed to and fro of every wind of doctrine.
and to establish them in the truth. The Apostle tells us Ephesians 4.14. that God ordained it for this end that we should no longer be as children tossed to and from of every wind of Doctrine.
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Certainly they that frequent it, and depend upon it with honest and good hearts, shall not like children be tossed to and fro with every wind of doctrine, nor seduced by erroneous spirits.
Certainly they that frequent it, and depend upon it with honest and good hearts, shall not like children be tossed to and from with every wind of Doctrine, nor seduced by erroneous spirits.
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When the Apostle had said, Heb. 10.23. Let us hold fast our profession without wavering, he adds Ver. 25. Not forsaking the assembling of our selves together as the manner of some is.
When the Apostle had said, Hebrew 10.23. Let us hold fast our profession without wavering, he adds Ver. 25. Not forsaking the assembling of our selves together as the manner of Some is.
He that gives liberty to himselfe to forsake or neglect the Church-assemblies, how is it possible that he should hold fast the profession of his faith without wavering? And this is the reason that the Spouse and Church of Christ gives of that prayer she makes unto him Cant. 1.7. Tell me O thou whom my soule loveth, where thou feedest, where thou makest thy flock to rest at noone ;
He that gives liberty to himself to forsake or neglect the Church assemblies, how is it possible that he should hold fast the profession of his faith without wavering? And this is the reason that the Spouse and Church of christ gives of that prayer she makes unto him Cant 1.7. Tell me O thou whom my soul loves, where thou Feedest, where thou Makest thy flock to rest At noon;
that is, direct me to the place where I may enjoy the sound Ministerie of thy Word (for by that Christ useth to feed and refresh his flock) and then mark the reason she gives for this suit.
that is, Direct me to the place where I may enjoy the found Ministry of thy Word (for by that christ uses to feed and refresh his flock) and then mark the reason she gives for this suit.
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For why should I be (saith she) as one that turneth aside by the flocks of thy companions? Why should I harken unto or follow after any of these heretickes and seducers, who though they pretend to be thy companions,
For why should I be (Says she) as one that turns aside by the flocks of thy Sodales? Why should I harken unto or follow After any of these Heretics and seducers, who though they pretend to be thy Sodales,
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Certainely if ye bee true members of the Church of Christ, if ye bee such as can truly say Christ, is he whom your soule loveth above all other things, ye will highly esteeme of a sound ministery, ye will seeke it,
Certainly if you be true members of the Church of christ, if you be such as can truly say christ, is he whom your soul loves above all other things, you will highly esteem of a found Ministry, you will seek it,
and to him that is neare, that is to all mine elect Gentiles, and Iewes, saith the Lord, and I will heale him by this meanes I will cure all the wounds, that doe put his soule to anguish, and paine.
and to him that is near, that is to all mine elect Gentiles, and Iewes, Says the Lord, and I will heal him by this means I will cure all the wounds, that do put his soul to anguish, and pain.
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In this plac• ( Hag. 2.9. in mine house which is the place, and seate of the sound Ministery, in this plac• ) will I give peace, saith the Lord of hosts.
In this plac• (Hag. 2.9. in mine house which is the place, and seat of the found Ministry, in this plac•) will I give peace, Says the Lord of hosts.
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and drawne into one errour or other by those false companions that by much flight, and cunning craf•iness•, lye in wait to deceive as the Apostle speaketh, Eph 4.14.
and drawn into one error or other by those false Sodales that by much flight, and cunning craf•iness•, lie in wait to deceive as the Apostle speaks, Ephesians 4.14.
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And the Church heere (you see) had no hope to keepe her selfe from turning aside by the flocks of such companions unlesse Christ would direct her to the place where she might enjoy a sound ministery where he feedeth his flocke,
And the Church Here (you see) had no hope to keep her self from turning aside by the flocks of such Sodales unless christ would Direct her to the place where she might enjoy a found Ministry where he feeds his flock,
He that oft frequents the Lords Table, and receiveth that Sacrament with faith and understanding having first duly prepared his heart unto it, shall find great force in it to strengthen,
He that oft frequents the lords Table, and receives that Sacrament with faith and understanding having First duly prepared his heart unto it, shall find great force in it to strengthen,
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and Christ therein is received as bread, the use whereof is to strengthen mans heart, Psalme 104.15. and it must needs therefore bee most effectuall to make us stand fast in the faith, and to be strong in it. 2. This Sacrament is a seale of that everlasting covenant whereof the Lord speaketh, Ier. 32.40. whereof this is one branch that wee shall never depart from God ;
and christ therein is received as bred, the use whereof is to strengthen men heart, Psalm 104.15. and it must needs Therefore be most effectual to make us stand fast in the faith, and to be strong in it. 2. This Sacrament is a seal of that everlasting Covenant whereof the Lord speaks, Jeremiah 32.40. whereof this is one branch that we shall never depart from God;
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He that out of the sense of his owne ignorance, unsetlednesse, weakenesse, and unability to stand against the subtilty of seducers can flee to God this way,
He that out of the sense of his own ignorance, unsettledness, weakness, and unability to stand against the subtlety of seducers can flee to God this Way,
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You heard even now out of Cant. 1.7. how familiarly, and boldly the Spouse of Christ (finding her selfe to be in danger to be seduced) expostulateth with him;
You herd even now out of Cant 1.7. how familiarly, and boldly the Spouse of christ (finding her self to be in danger to be seduced) expostulateth with him;
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Why shouldst thou suffer me to be mislead by any false teacher or seducer whatsoever. The like familiar expostulation you shall find David using in this case, Psalme 56.13. Thou hast delivered my soule from death, wilt not thou deliver my feet from falling? that I may walke before God in the light of the living.
Why Shouldst thou suffer me to be mislead by any false teacher or seducer whatsoever. The like familiar expostulation you shall find David using in this case, Psalm 56.13. Thou hast Delivered my soul from death, wilt not thou deliver my feet from falling? that I may walk before God in the Light of the living.
and sanctified mee in some measure, and wilt not thou keepe mee from falling from thy truth into any damnable errour? And thus have I finished that which I have to say touching this second fruit,
and sanctified me in Some measure, and wilt not thou keep me from falling from thy truth into any damnable error? And thus have I finished that which I have to say touching this second fruit,
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and had compassion, and ran, and fell on his necke and kissed him as we read, Lu 15.20 To this I answer, that all these three things they speake of God, are most true;
and had compassion, and ran, and fell on his neck and kissed him as we read, Lu 15.20 To this I answer, that all these three things they speak of God, Are most true;
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but that which they would inferre upon them, is most weake, and unsound, and hath no coherence with them, the premises or anticedent of their reason is good,
but that which they would infer upon them, is most weak, and unsound, and hath no coherence with them, the premises or antecedent of their reason is good,
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so hath he also in his counsell determined, that prayer shall be the meane whereby we shall obtaine it, Ezek. 36.37. Thus saith the Lord God, I will yet for th• be enquired of (and sought unto) by the house of Israel, to doe it for them.
so hath he also in his counsel determined, that prayer shall be the mean whereby we shall obtain it, Ezekiel 36.37. Thus Says the Lord God, I will yet for th• be inquired of (and sought unto) by the house of Israel, to do it for them.
Thirdly, this doth nothing derogate from the glory of Gods goodnesse, and graciousnesse, that he will not doe us good till we seeke to him for it by prayer,
Thirdly, this does nothing derogate from the glory of God's Goodness, and graciousness, that he will not do us good till we seek to him for it by prayer,
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as the Lord our God is in all things that we call upon him for? Esa. 30.19. He will be very gracious unto thee at the voice of thy cry, when he shall heare it, he will answer thee.
as the Lord our God is in all things that we call upon him for? Isaiah 30.19. He will be very gracious unto thee At the voice of thy cry, when he shall hear it, he will answer thee.
2. It is he alone that stirres us up to pray to that end that he may doe us good, Psal. 1•. 17. Thou wilt prepare their heart, thou wilt cause thine eare to heare.
2. It is he alone that stirs us up to pray to that end that he may do us good, Psalm 1•. 17. Thou wilt prepare their heart, thou wilt cause thine ear to hear.
Even you that are parents, delight much to heare your little ones speake, but nothing so much as God doth to heare his children. 2. Because he knowes his blessings will be sweeter to us,
Even you that Are Parents, delight much to hear your little ones speak, but nothing so much as God does to hear his children. 2. Because he knows his blessings will be Sweeten to us,
The fourth, & last reason whereby Satan laboreth to perswade men, that it is to no purpose to pray, is from the experience themselves have had of the fruitlesnesse of their owne prayers.
The fourth, & last reason whereby Satan Laboureth to persuade men, that it is to no purpose to pray, is from the experience themselves have had of the fruitlesnesse of their own Prayers.
and thou takest no knowledge of it? And thereupon they resolve to leave praying. Malac. 3.14. It is in vaine to serve God, and what profite is it unto us? and 2. King. 6. 3•. What should I wait on the Lord any longer? Yea, this hath also greatly troubled many of Gods dearest ones, they have oft complained that they got no good by their praying.
and thou Takest no knowledge of it? And thereupon they resolve to leave praying. Malachi 3.14. It is in vain to serve God, and what profit is it unto us? and 2. King. 6. 3•. What should I wait on the Lord any longer? Yea, this hath also greatly troubled many of God's dearest ones, they have oft complained that they god no good by their praying.
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Iob 30 20. I cry unto thee, but thou dost not heare me: I stand up, and thou regardest me not, Habac. 1.1. O Lord how long shall I cry, and thou wilt not heare? Yea, they have thought that they were the worse for praying. Ps. 80.4.
Job 30 20. I cry unto thee, but thou dost not hear me: I stand up, and thou regardest me not, Habakkuk 1.1. Oh Lord how long shall I cry, and thou wilt not hear? Yea, they have Thought that they were the Worse for praying. Ps. 80.4.
And for judging aright of this case, two things you must understand. First. That it is no argument that God neglects us, regards not us, nor our prayers,
And for judging aright of this case, two things you must understand. First. That it is no argument that God neglects us, regards not us, nor our Prayers,
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unto whom we pray. 1. God knoweth well enough what our wants are, and needs not to have them made knowne unto him by us, Matth. 6.8. Your father knoweth what things you have need of, before yee aske him.
unto whom we pray. 1. God Knoweth well enough what our Wants Are, and needs not to have them made known unto him by us, Matthew 6.8. Your father Knoweth what things you have need of, before ye ask him.
we are apt like children, and sick-men, to desire that, that is hurtfull for us. And the promise runs thus, Psal. 34.10. They that seeke the Lord ▪ shall not want any good thing. and Matth. 7.11.
we Are apt like children, and sick-men, to desire that, that is hurtful for us. And the promise runs thus, Psalm 34.10. They that seek the Lord ▪ shall not want any good thing. and Matthew 7.11.
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It may be he seeth it is not good for us to have it yet. The Lord hath made every thing beautifull in his time. Eccl. 3.11. He best knoweth which is the fittest time to doe any thing for us.
It may be he sees it is not good for us to have it yet. The Lord hath made every thing beautiful in his time. Ecclesiastes 3.11. He best Knoweth which is the Fittest time to do any thing for us.
Zachary had prayed for a child, while he and his wife were young, but God granted not his request till they were both old. Luke 1.7.13. because he might have more glory by it then.
Zachary had prayed for a child, while he and his wife were young, but God granted not his request till they were both old. Lycia 1.7.13. Because he might have more glory by it then.
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when that he doth for us, will doe us most good, he watcheth the time, and will not delay us one moment longer, Esa. 30.18. The Lord will waite, that he may be gracious unto you.
when that he does for us, will do us most good, he watches the time, and will not Delay us one moment longer, Isaiah 30.18. The Lord will wait, that he may be gracious unto you.
He seeth it good for us to be delayed a while (and how long, he only best doth know, Acts 1.7. It is not for us to know the times or seasons, the father hath put them in his owne power.
He sees it good for us to be delayed a while (and how long, he only best does know, Acts 1.7. It is not for us to know the times or seasons, the father hath put them in his own power.
) 1. to humble us further. Let patience have her perfect worke, saith the Apostle. Iames 1.4. He meant to heale Miriam at Moses request, but not so soone as he would have had it, she must be better humbled first under the hand of God, Numb. 12.14.
) 1. to humble us further. Let patience have her perfect work, Says the Apostle. James 1.4. He meant to heal Miriam At Moses request, but not so soon as he would have had it, she must be better humbled First under the hand of God, Numb. 12.14.
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And the Lord said unto Moses, If her father had but spit in her face, should she not be ashamed seven daies? Let her be shut out from the campe seven daies,
And the Lord said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? Let her be shut out from the camp seven days,
he was not yet sufficiently humbled, but in danger to have bin pussed up with the revelations he had received, 2 Cor. 12.7, 8. As if he had said, It is too soone for thee Paul to be rid of that thorne. 2. To make us more fervent,
he was not yet sufficiently humbled, but in danger to have been pussed up with the revelations he had received, 2 Cor. 12.7, 8. As if he had said, It is too soon for thee Paul to be rid of that thorn. 2. To make us more fervent,
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as Benhadads servants comming to sue for mercy did. 1. Kin. 20.33. They did diligently observe whither any thing would come from him, and did hastily catch it. Psal. 85.8. I will hearken what the Lord God will say, for he will speak peace to his people.
as Benhadad's Servants coming to sue for mercy did. 1. Kin. 20.33. They did diligently observe whither any thing would come from him, and did hastily catch it. Psalm 85.8. I will harken what the Lord God will say, for he will speak peace to his people.
as Iob speakes of himselfe in the extreamity of his anguish, Iob 9.16. If I had called, and he had answered me, yet would I not beleeve that he had hearkened to my voice.
as Job speaks of himself in the extremity of his anguish, Job 9.16. If I had called, and he had answered me, yet would I not believe that he had harkened to my voice.
But it is said, ver. 9. they hearkned not unto Moses (they could not receive Gods answer) for anguish of spirit. So it is certainly wth many of Gods best servants, he heareth them graciously,
But it is said, ver. 9. they hearkened not unto Moses (they could not receive God's answer) for anguish of Spirit. So it is Certainly with many of God's best Servants, he hears them graciously,
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and strengthenedst me with strength in my soule. So of our blessed Saviour it is said, Heb. 5.7. that hee was heard in that prayer which he offred up with strong crying, and teares unto him that was able to save him from death.
and strengthenedst me with strength in my soul. So of our blessed Saviour it is said, Hebrew 5.7. that he was herd in that prayer which he offered up with strong crying, and tears unto him that was able to save him from death.
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Yet did not God save him from death but the divine power supported him, and made him able to beare the burden of that cursed death, which otherwise had beene intollerable.
Yet did not God save him from death but the divine power supported him, and made him able to bear the burden of that cursed death, which otherwise had been intolerable.
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So though God did not take of the messenger of Sathan that buffeted Paul according to his request, 2 Cor. 12.8. yet did he answer his prayer graciously for he gave to him strength to beare it, verse 9. My grace is sufficient to thee.
So though God did not take of the Messenger of Sathan that buffeted Paul according to his request, 2 Cor. 12.8. yet did he answer his prayer graciously for he gave to him strength to bear it, verse 9. My grace is sufficient to thee.
In old time God was wont to answer, and give testimony unto the prayers of his servants, by sending fire from heaven to consume their sacrifices, 2 Chron. 7.1. When Solomon had made an end of praying, the fire came downe from heaven, and consumed the burnt offerings. And 1 King. 18.24. The God that answereth by fire l•t him be God.
In old time God was wont to answer, and give testimony unto the Prayers of his Servants, by sending fire from heaven to consume their Sacrifices, 2 Chronicles 7.1. When Solomon had made an end of praying, the fire Come down from heaven, and consumed the burned offerings. And 1 King. 18.24. The God that Answers by fire l•t him be God.
so doth he now use by his holy spirit (which was typified, and resembled by that fire, Mat. 3.11) to testifie that he is well pleased with the prayers of his people, warming and comforting their hearts thereby, Ioh. 16.24. Aske, and ye shall receive that your 〈 ◊ 〉 may be full.
so does he now use by his holy Spirit (which was typified, and resembled by that fire, Mathew 3.11) to testify that he is well pleased with the Prayers of his people, warming and comforting their hearts thereby, John 16.24. Ask, and you shall receive that your 〈 ◊ 〉 may be full.
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From hence it is that the faithfull have begun their prayers with great heavinesse, yet before they had ended them, have found unspeakable comfort, as Psal. 6.8 — 1•.
From hence it is that the faithful have begun their Prayers with great heaviness, yet before they had ended them, have found unspeakable Comfort, as Psalm 6.8 — 1•.
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So long as thou canst pray specially with such striving, and labour is not possible thou shouldst be neglected of God. Psal. 10.17. Lord thou hast heard the desire of the humble thou wilt confirme their heart, thou wilt cause thine eare to heare.
So long as thou Canst pray specially with such striving, and labour is not possible thou Shouldst be neglected of God. Psalm 10.17. Lord thou hast herd the desire of the humble thou wilt confirm their heart, thou wilt cause thine ear to hear.
and what he will do for us, which all the prayers in the world cannot alter, Ephes. 1.11. He worketh all things according to the counsell of his owne will.
and what he will do for us, which all the Prayers in the world cannot altar, Ephesians 1.11. He works all things according to the counsel of his own will.
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Lecture CL. On Psalme 51.7. Novemb. 15. 1631. IT followeth now that wee proceed to the third principall effect, and fruit, whereby a man may know that he hath the spirit of Christ.
Lecture CL. On Psalm 51.7. November 15. 1631. IT follows now that we proceed to the third principal Effect, and fruit, whereby a man may know that he hath the Spirit of christ.
I will give you both the explication, and the proofe of the point together, that is, I will both shew you what it is to take to heart the cause of God,
I will give you both the explication, and the proof of the point together, that is, I will both show you what it is to take to heart the cause of God,
Thou shalt love the Lord thy God, &c. If any man come to me (saith our Saviour, Luk. 14.26.) and •ate not (that is love not lesse then me as it is to be interpreted out of Mat. 10.37.) his father, and mother,
Thou shalt love the Lord thy God, etc. If any man come to me (Says our Saviour, Luk. 14.26.) and •ate not (that is love not less then me as it is to be interpreted out of Mathew 10.37.) his father, and mother,
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And on the other side he that can find in himselfe that he doth thus love the Lord (though he have otherwise many defects in himselfe) may be assured that he is in the state of grace, that he hath the spirit of Christ in him, If any man love God (1 Cor. 8.3.) the same is knowne of him, hee is approved, and beloved of God.
And on the other side he that can find in himself that he does thus love the Lord (though he have otherwise many defects in himself) may be assured that he is in the state of grace, that he hath the Spirit of christ in him, If any man love God (1 Cor. 8.3.) the same is known of him, he is approved, and Beloved of God.
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Therefore when Christ would comfort Peter after his grievous fall, he examineth him thrice (and by his examining of him so, provokes him to examine himselfe about this, Ioh. 21.15.) Simon sonne of Ionas lovest thou me? As if he had said then all is well, be of good comfort, thou art in a happy state.
Therefore when christ would Comfort Peter After his grievous fallen, he examineth him thrice (and by his examining of him so, provokes him to examine himself about this, John 21.15.) Simon son of Ionas Lovest thou me? As if he had said then all is well, be of good Comfort, thou art in a happy state.
and troubled in himselfe to see God dishonoured. When David had said, Psal. 119.158. I beheld the transgressours, and was grieved because they kept not thy word.
and troubled in himself to see God dishonoured. When David had said, Psalm 119.158. I beheld the transgressors, and was grieved Because they kept not thy word.
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See an example of this in Eliah, I have beene very zealous for the Lord of hoasts (saith he, 1 King. 19.10.) He was so troubled for the dishonour he saw done to God, under the governement of Ahab and Iezabel, that it made him weary of his life as you may see, verse 4. See it also in David, Psal. 69.9. His zeale had even eaten him up he saith, and the reproaches of them that reproached thee are fallen upon me, as an intollerable burden that I cannot beare.
See an Exampl of this in Elijah, I have been very zealous for the Lord of hosts (Says he, 1 King. 19.10.) He was so troubled for the dishonour he saw done to God, under the government of Ahab and Jezebel, that it made him weary of his life as you may see, verse 4. See it also in David, Psalm 69.9. His zeal had even eaten him up he Says, and the Reproaches of them that reproached thee Are fallen upon me, as an intolerable burden that I cannot bear.
See lastly an example of this in Hezekiah and his Nobles, 2 King. 19.1 — 4. We read that Hezekiah rent his cloathes, and clad himselfe in sackcloth, and so did his Princes too, they were in great griefe,
See lastly an Exampl of this in Hezekiah and his Nobles, 2 King. 19.1 — 4. We read that Hezekiah rend his clothes, and clad himself in Sackcloth, and so did his Princes too, they were in great grief,
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and trouble of mind And what was the cause of it? Not the extreame danger they were in, of the sword of Sennacherib who had proclaimed warre against them,
and trouble of mind And what was the cause of it? Not the extreme danger they were in, of the sword of Sennacherib who had proclaimed war against them,
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and was so potent an enemy, that he was able to besiege Ierusalem with an army of above an hundred, fourescore, and five thousand, Chap. 19.35. No no, the blasphemy that Rabshakeh had belched out against God, and the reproach, and dishonour he had cast upon him, troubled them more then all the danger they were in.
and was so potent an enemy, that he was able to besiege Ierusalem with an army of above an hundred, fourescore, and five thousand, Chap. 19.35. No no, the blasphemy that Rabshakeh had belched out against God, and the reproach, and dishonour he had cast upon him, troubled them more then all the danger they were in.
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And so did Nehemiah expresse his zeale for God, and tooke great comfort in expectation of reward from God for it, Remember me (saith he, Neh. 13.14.) ô my God concerning this thing,
And so did Nehemiah express his zeal for God, and took great Comfort in expectation of reward from God for it, remember me (Says he, Neh 13.14.) o my God Concerning this thing,
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and love that worship onely that he hath in his Word appointed) are called such as love God, Exodus 20.6. and they that are addicted to will-worship, and care not for the true worship of God are called, ver. 5. haters of God.
and love that worship only that he hath in his Word appointed) Are called such as love God, Exodus 20.6. and they that Are addicted to will-worship, and care not for the true worship of God Are called, ver. 5. haters of God.
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And in the daies of Hezekiah when the Sacrament had beene celebrated according to the first institution of it which it had not beene of a long time before in such sort as it was written, (saith the Text, 2 Chron. 30.5. and verse 26. from Salomons raigne to that time there had not beene such a Passeover kept ) it is said, ver. 25, 26. All Gods people did marvellously rejoyce in it.
And in the days of Hezekiah when the Sacrament had been celebrated according to the First Institution of it which it had not been of a long time before in such sort as it was written, (Says the Text, 2 Chronicles 30.5. and verse 26. from Solomon's Reign to that time there had not been such a Passover kept) it is said, ver. 25, 26. All God's people did marvellously rejoice in it.
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and restored it to the primitive purity, and sincerity thereof. It is said, Neh 12.43. That Gods people did rejoyce, for God had made them to rejoyce with great joy;
and restored it to the primitive purity, and sincerity thereof. It is said, Neh 12.43. That God's people did rejoice, for God had made them to rejoice with great joy;
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Nay he that hath the spirit of God in him, will rejoyce to see any beginnings of reformation in places that were rude before, to see religion get any entrance or footing, any beginnings of a Church in such places. It is said, Ezra 3.11. that all Gods people shouted with a great shout when they praised the Lord, because the foundation of the house of the Lord was laid.
Nay he that hath the Spirit of God in him, will rejoice to see any beginnings of Reformation in places that were rude before, to see Religion get any Entrance or footing, any beginnings of a Church in such places. It is said, Ezra 3.11. that all God's people shouted with a great shout when they praised the Lord, Because the Foundation of the house of the Lord was laid.
or for the great slaughter that had beene made of Gods people, or for the death of his two sonnes, Hoph•i and Phineas? It came to passe (saith the Text) that when the messenger made mention of the Arke of God, hee fell from of his seate backward,
or for the great slaughter that had been made of God's people, or for the death of his two Sons, Hoph•i and Phinehas? It Come to pass (Says the Text) that when the Messenger made mention of the Ark of God, he fell from of his seat backward,
and anguish, while breath was in her body, the glory is departed from Israel, for the Arke of God is taken away And this was that that troubled that zealous man of God Eliah and made him even weary of his life through griefe, and discontentment, 1 King. 19.10. The children of Israel have forsaken thy covenant (saith he, they are fallen from thy holy religion) they have throwne downe thine altars ;
and anguish, while breath was in her body, the glory is departed from Israel, for the Ark of God is taken away And this was that that troubled that zealous man of God Elijah and made him even weary of his life through grief, and discontentment, 1 King. 19.10. The children of Israel have forsaken thy Covenant (Says he, they Are fallen from thy holy Religion) they have thrown down thine Altars;
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and why should I desire to live any longer in such a time? Hee that hath any love or zeale of God in him, cannot but grieve to see or heare that idolatry is set up in any place, that it groweth,
and why should I desire to live any longer in such a time? He that hath any love or zeal of God in him, cannot but grieve to see or hear that idolatry is Set up in any place, that it grows,
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that when hee saw even the city of Athens (where God had never beene truly worshipped) wholly given unto idolatry, his spirit was stirred in him, he was incensed with zealous griefe, and indignation to see it.
that when he saw even the City of Athens (where God had never been truly worshipped) wholly given unto idolatry, his Spirit was stirred in him, he was incensed with zealous grief, and Indignation to see it.
O how would it have troubled the good man, to have seene or heard of such a thing in Corinth or Galatia or Ephesus that were true Churches of Christ where the Gospell had beene,
O how would it have troubled the good man, to have seen or herd of such a thing in Corinth or Galatia or Ephesus that were true Churches of christ where the Gospel had been,
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and still was faithfully, and plentifully preached? Nay hee that hath any true love or zeale of God in him, cannot but grieve at the least Eclipse that religion suffers in any place;
and still was faithfully, and plentifully preached? Nay he that hath any true love or zeal of God in him, cannot but grieve At the least Eclipse that Religion suffers in any place;
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Many of the Priests, and Levites, and chiefe of the fathers who were ancient men that had seene the first house, wept with a loud voice, even when the rest shouted for joy,
Many of the Priests, and Levites, and chief of the Father's who were ancient men that had seen the First house, wept with a loud voice, even when the rest shouted for joy,
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and glory, of that that God had, had before in that place. Secondly, He that hath the spirit of Christ in him will joy in the frequency, and fullnesse of the Church-assemblies.
and glory, of that that God had, had before in that place. Secondly, He that hath the Spirit of christ in him will joy in the frequency, and fullness of the Church assemblies.
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When David to aggravate the misery of his present estate, Ps. 42.4. speakes of the joy, and comfort that he had formerly taken in going to the house of God, he names this twice in that verse as a maine cause of that great joy he tooke in going to the house of God, that there went such a multitude with him.
When David to aggravate the misery of his present estate, Ps. 42.4. speaks of the joy, and Comfort that he had formerly taken in going to the house of God, he names this twice in that verse as a main cause of that great joy he took in going to the house of God, that there went such a multitude with him.
that there were so few labourers about Gods harvest, he commands his Disciples Verse 38. To pray unto the Lord of the harvest NONLATINALPHABET that he would cast forth (speedily,
that there were so few labourers about God's harvest, he commands his Disciples Verse 38. To pray unto the Lord of the harvest that he would cast forth (speedily,
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And this is noted for one cause of that great joy the people of God expressed at the celebration of that Passeover in Hezekiahs time, 2 Chron. 30.26. that the number of the communicants was so great, as it is said, verse 13. There assembled to Ierusalem much people to keepe the Passeover, a very great Congregation.
And this is noted for one cause of that great joy the people of God expressed At the celebration of that Passover in Hezekiah's time, 2 Chronicles 30.26. that the number of the communicants was so great, as it is said, verse 13. There assembled to Ierusalem much people to keep the Passover, a very great Congregation.
On the other side even this hath grieved Gods people to see the Church-assemblies neglected, and unfrequented to see the Congregations much thinner then they had wont to be.
On the other side even this hath grieved God's people to see the Church assemblies neglected, and unfrequented to see the Congregations much thinner then they had wont to be.
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I wil gather them (saith the Lord, Zeph. 3.18.) that are sorrowfull for the solemne assembly, who are of thee, to whom the reproach of it was a burden.
I will gather them (Says the Lord, Zephaniah 3.18.) that Are sorrowful for the solemn assembly, who Are of thee, to whom the reproach of it was a burden.
Observe in the Lords speech five things. 1. This was one of the greatest sorrowes of Gods people, in their captivity, that they wanted then their solemne assemblies.
Observe in the lords speech five things. 1. This was one of the greatest sorrows of God's people, in their captivity, that they wanted then their solemn assemblies.
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Though they might have some religious meetings, for Gods morall worship (yea they had publique fasts then, foure times a yeare as appeares, Zach. 8.19.) yet their assemblies were nothing so solemne,
Though they might have Some religious meetings, for God's moral worship (yea they had public fasts then, foure times a year as appears, Zach 8.19.) yet their assemblies were nothing so solemn,
as indeed the solemnity, and greatnesse of the Church-assemblies, hath ever beene a great eye-sore to wicked men. 3. It was a burden to Gods people to have this reproach cast upon them, they could have twitted them with nothing, that would have grieved them more. 4. That the Lord saith to his Church, of these that were so sorrowfull for the solemne assembly these are of thee, these are indeed naturall,
as indeed the solemnity, and greatness of the Church assemblies, hath ever been a great eyesore to wicked men. 3. It was a burden to God's people to have this reproach cast upon them, they could have twitted them with nothing, that would have grieved them more. 4. That the Lord Says to his Church, of these that were so sorrowful for the solemn assembly these Are of thee, these Are indeed natural,
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and without delay send forth or by a strong hand (as in a case of present necessity) thrust forth labourers (many labourers, labourers indeed he would have them to be, not loiterers or such as should doe the worke of the Lord negligently) into his harvest. Brethren (saith the Apostle 2 Thes. 3.1.) pray that the word of the Lord may have a free course NONLATINALPHABET that it may run freely, that preaching of it may not be hindred, or interrupted by any meanes. And Col. 4.3. Pray for us (saith he) that God would open to us a doore of utterance, that we may have free liberty to preach the Gospell.
and without Delay send forth or by a strong hand (as in a case of present necessity) thrust forth labourers (many labourers, labourers indeed he would have them to be, not loiterers or such as should do the work of the Lord negligently) into his harvest. Brothers (Says the Apostle 2 Thebes 3.1.) pray that the word of the Lord may have a free course that it may run freely, that preaching of it may not be hindered, or interrupted by any means. And Col. 4.3. Pray for us (Says he) that God would open to us a door of utterance, that we may have free liberty to preach the Gospel.
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and when the truth is plentifully preached. Wee reade in the reformation that Nehemiah wrought Neh. 12.44. That Iudah rejoyced for the priests, and for the Levites that waited, that stood saith the originall.
and when the truth is plentifully preached. we read in the Reformation that Nehemiah wrought Neh 12.44. That Iudah rejoiced for the Priests, and for the Levites that waited, that stood Says the original.
And the Apostle Paul was so z•alous for much preaching, and rejoyced so much in the glory he knew redounded to God by it, that speaking of some in Rome, that preached the truth,
And the Apostle Paul was so z•alous for much preaching, and rejoiced so much in the glory he knew redounded to God by it, that speaking of Some in Room, that preached the truth,
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How could Paul rejoyce in such mens preaching will you say? Certainely he knew that (though they were so bad in themselves yet) their Doctrine which was both for matter and manner sound, might through Gods blessing upon his owne ordinance) become effectuall to the conversion, and comfort of Gods elect.
How could Paul rejoice in such men's preaching will you say? Certainly he knew that (though they were so bad in themselves yet) their Doctrine which was both for matter and manner found, might through God's blessing upon his own Ordinance) become effectual to the conversion, and Comfort of God's elect.
For be you s•re of this, that if Paul had beene of that minde, that he that is a wicked man himselfe, cannot by his Ministery be the instrument of the conversion of another, he would never have said of such men as these I doe rejoyce that Christ is preached by them yea,
For be you s•re of this, that if Paul had been of that mind, that he that is a wicked man himself, cannot by his Ministry be the Instrument of the conversion of Another, he would never have said of such men as these I do rejoice that christ is preached by them yea,
On the otherside he that hath any true love or zeale of God in his heart cannot but grieve for the want of preaching, that preaching should be hindred, that good Preachers and such as God hath made able,
On the otherside he that hath any true love or zeal of God in his heart cannot but grieve for the want of preaching, that preaching should be hindered, that good Preachers and such as God hath made able,
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and the labourers so few, that there was such want of preachers NONLATINALPHABET saith the Holy Ghost, his bowels eraned in him with inward griefe, and compassion of their misery.
and the labourers so few, that there was such want of Preachers Says the Holy Ghost, his bowels eraned in him with inward grief, and compassion of their misery.
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and healledgeth it twice in that one Chapter 1 King. 19.10.14. They have slaine thy prophets with the sword, and it was a death to the good man to thinke of that. Fourthly, and lastly.
and healledgeth it twice in that one Chapter 1 King. 19.10.14. They have slain thy Prophets with the sword, and it was a death to the good man to think of that. Fourthly, and lastly.
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and powerfull to bring them to the obedience of it; when it goeth forth conquering men, and to conquer more as it was Revel 6.2. said to doe in the primitive Church, in those Apostolicall times.
and powerful to bring them to the Obedience of it; when it Goes forth conquering men, and to conquer more as it was Revel 6.2. said to do in the primitive Church, in those Apostolical times.
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and successe of his Ministery there, it is said Acts 11.18. That they h•ld their peace, and glorified God saying, then hath God also to the Gentiles granted repentance unto life.
and success of his Ministry there, it is said Acts 11.18. That they h•ld their peace, and glorified God saying, then hath God also to the Gentiles granted Repentance unto life.
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Though we know that the Iewes naturally fretted at nothing so much as this, to heare that the Gentiles should become Gods people (as every naturall man doth to see others more Religious then him selfe) yet the Iewes that were converted joyed greatly in this.
Though we know that the Iewes naturally fretted At nothing so much as this, to hear that the Gentiles should become God's people (as every natural man does to see Others more Religious then him self) yet the Iewes that were converted joyed greatly in this.
how little power it hath in the hearts of men. This the Prophet foretold Esa. 53.1. should be the complaint, and lamentation of the Ministers of the Gospell (and daily experience proves it to be so) Who hath beleeved our report;
how little power it hath in the hearts of men. This the Prophet foretold Isaiah 53.1. should be the complaint, and lamentation of the Ministers of the Gospel (and daily experience Proves it to be so) Who hath believed our report;
This is a day of trouble, and of rebuke, and of blasphemy saith he, ver. 3. and ver. 4. It may be the Lord thy God will heare all the words of Rabshakeh whom his master hath sent to reproach the living God.
This is a day of trouble, and of rebuke, and of blasphemy Says he, ver. 3. and ver. 4. It may be the Lord thy God will hear all the words of Rabshakeh whom his master hath sent to reproach the living God.
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Lecture CLI. On Psalme 51.7. November 29. 1631. IT followeth now that we proceed to give you the grounds, and reasons of this point and then make some application of it unto our selves.
Lecture CLI. On Psalm 51.7. November 29. 1631. IT follows now that we proceed to give you the grounds, and Reasons of this point and then make Some application of it unto our selves.
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are three principally, according to the respect we ought to have unto three severall persons that are interested in it, in respect had. 1. Vnto other men. 2. Vnto our selves. 3. And principally unto the Lord.
Are three principally, according to the respect we ought to have unto three several Persons that Are interested in it, in respect had. 1. Unto other men. 2. Unto our selves. 3. And principally unto the Lord.
First, we are bound in conscience to love the persons of all men, and we can have no comfort in our owne estate unlesse our hearts can beare us witnesse we doe so.
First, we Are bound in conscience to love the Persons of all men, and we can have no Comfort in our own estate unless our hearts can bear us witness we do so.
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Thus Paul expressed, and proved his unfeigned love to the Iewes his country men Rom. 10.1. Brethren my hearts desire, and prayer to GOD for Israel is, that they might be saved.
Thus Paul expressed, and proved his unfeigned love to the Iewes his country men Rom. 10.1. Brothers my hearts desire, and prayer to GOD for Israel is, that they might be saved.
Because we are bound to love all men, we are bound to desire the salvation of all men, that God would give to all places, to all people the meanes of their salvation,
Because we Are bound to love all men, we Are bound to desire the salvation of all men, that God would give to all places, to all people the means of their salvation,
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The Apostle professeth his love this way also unto his country men Rom. 9.1, 2. his conscience did beare him witnesse in the Holy Ghost, that he had great heavinesse,
The Apostle Professes his love this Way also unto his country men Rom. 9.1, 2. his conscience did bear him witness in the Holy Ghost, that he had great heaviness,
that cannot grieve to see them live in this estate Thou shalt not hate thy brother in thy heart (saith the Lord Levit. 19.17) thou shalt in any wise rebuke thy neighbour,
that cannot grieve to see them live in this estate Thou shalt not hate thy brother in thy heart (Says the Lord Levit. 19.17) thou shalt in any wise rebuke thy neighbour,
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And whosoever hateth his brother is a murtherer (saith the Apostle 1 Ioh. 3.15.) and ye know that no murtherer hath eternall life abiding in him or is in the state of grace.
And whosoever hates his brother is a murderer (Says the Apostle 1 John 3.15.) and you know that no murderer hath Eternal life abiding in him or is in the state of grace.
If this be so (as doubtlesse it is) alas how hainous a sin are we all guilty of, that neither doe any thing to bring them out of this misery they lye in,
If this be so (as doubtless it is) alas how heinous a since Are we all guilty of, that neither doe any thing to bring them out of this misery they lie in,
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It hath pleased God by the foolishnesse of preaching to save them that beleeve, saith the Apostle 1 Cor. 1.21. that is first by preaching hee workes faith in men (according to that faith commeth by hearing, Romans 10.17.) and then by faith hee saveth them.
It hath pleased God by the foolishness of preaching to save them that believe, Says the Apostle 1 Cor. 1.21. that is First by preaching he works faith in men (according to that faith comes by hearing, Romans 10.17.) and then by faith he Saveth them.
but that carnall men doe account it so, for so he expoundeth himselfe Verse 18. The peeaching of the crosse, is to them that perish foolishnesse, they that perish,
but that carnal men do account it so, for so he expoundeth himself Verse 18. The peeaching of the cross, is to them that perish foolishness, they that perish,
and decree concerning any man, or to limit his power) yet may we boldly say that this is a fearefull signe, that Christ hath no sheepe there, whom he meanes to bring unto his fould, no elect people there whom hee meanes to save.
and Decree Concerning any man, or to limit his power) yet may we boldly say that this is a fearful Signen, that christ hath no sheep there, whom he means to bring unto his fouled, no elect people there whom he means to save.
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Is there any evill in a city, and the Lord hath not done it? Amos 3.6.) we may take it for a signe that the Lord hath no more sheep there whom he means to bring into his fold.
Is there any evil in a City, and the Lord hath not done it? Amos 3.6.) we may take it for a Signen that the Lord hath no more sheep there whom he means to bring into his fold.
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and destroy both man and beast by it, yea they would be much affected and mourn extreamly for such a judgement, it would be a day of griefe and of desperate sorrow, as the Prophet speaketh Esa. 17.11.
and destroy both man and beast by it, yea they would be much affected and mourn extremely for such a judgement, it would be a day of grief and of desperate sorrow, as the Prophet speaks Isaiah 17.11.
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Even so it is in this case, the Apostle speaking of the state that the Athenians and all other Gentiles had been in before Christs ascension into heaven, saith Acts 17.30. that the time of that ignorance (while God with-held from the Gentiles the means of knowledge the Ministerie of his Word) God regarded not (as the old translation well rendreth it NONLATINALPHABET) he did looke over it, he did not vouchsafe to looke or set his eyes upon it, that is, regarded them not, cared not what became of men that lived in those dayes;
Even so it is in this case, the Apostle speaking of the state that the Athenians and all other Gentiles had been in before Christ Ascension into heaven, Says Acts 17.30. that the time of that ignorance (while God withheld from the Gentiles the means of knowledge the Ministry of his Word) God regarded not (as the old Translation well rendereth it) he did look over it, he did not vouchsafe to look or Set his eyes upon it, that is, regarded them not, cared not what became of men that lived in those days;
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For that this is the meaning of the phrase appeares by the contrary, Psal. 34 5. The eyes of the Lord are upon the righteous, that is, he respecteth them,
For that this is the meaning of the phrase appears by the contrary, Psalm 34 5. The eyes of the Lord Are upon the righteous, that is, he respecteth them,
And have not we just cause then to mourne when we see preaching restrained? Surely if our Saviour had not thought so, his bowels would not so have yerned in him, to see so few Preachers, to see the people like sheepe scattred upon the mountaines, without Pastours to looke to them,
And have not we just cause then to mourn when we see preaching restrained? Surely if our Saviour had not Thought so, his bowels would not so have yearned in him, to see so few Preachers, to see the people like sheep scattered upon the Mountains, without Pastors to look to them,
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I answer, That though all be not saved that have preaching, but preaching is sent to some obstinate people and continued to them onely to be a witnesse against them,
I answer, That though all be not saved that have preaching, but preaching is sent to Some obstinate people and continued to them only to be a witness against them,
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and to increase their condemnation, as our Saviour speaketh Mat. 24.14. yet is it a just cause of comfort and rejoycing to all Gods people, to see sound preaching abound, to see store of good Preachers raised up by God, Preachers of Gods sending.
and to increase their condemnation, as our Saviour speaks Mathew 24.14. yet is it a just cause of Comfort and rejoicing to all God's people, to see found preaching abound, to see store of good Preachers raised up by God, Preachers of God's sending.
For how can they preach (saith the Apostle Rom. 10.15. that is, preach profitably and effectually) except they be sent of God? Yea (will you say) it is indeed a just cause of joy to see store of those Preachers in the Church that are of Gods sending.
For how can they preach (Says the Apostle Rom. 10.15. that is, preach profitably and effectually) except they be sent of God? Yea (will you say) it is indeed a just cause of joy to see store of those Preachers in the Church that Are of God's sending.
none are Preachers of Gods sending so qualified in all points as he requires, but such as are orderly approved to be 1 men able to teach profitably, 2 men of unblameable lives.
none Are Preachers of God's sending so qualified in all points as he requires, but such as Are orderly approved to be 1 men able to teach profitably, 2 men of unblameable lives.
or for the reprobates sake onely, or principally, to harden them, and increase their condemnation, but for his elects sake principally he sends his Word to any people.
or for the Reprobates sake only, or principally, to harden them, and increase their condemnation, but for his elects sake principally he sends his Word to any people.
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So the Apostles were sent ( Mat. 6.10.) to the lost sheepe of the house of Israel, to bring the Lords sheepe, his elect that were in Israel, into his fold.
So the Apostles were sent (Mathew 6.10.) to the lost sheep of the house of Israel, to bring the lords sheep, his elect that were in Israel, into his fold.
So when God sent Paul to Corinth, and maintained his liberty there a yeare and a halfe, he gives this for the reason of it, Acts 18.10. For I have much people in this city, saith he.
So when God sent Paul to Corinth, and maintained his liberty there a year and a half, he gives this for the reason of it, Acts 18.10. For I have much people in this City, Says he.
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Secondly, He that doth love the Church and land he liveth in unfeignedly, must needs desire and joy to see the Gospell freely and plentifully preached in it, to see Gods pure religion professed and maintained in it.
Secondly, He that does love the Church and land he lives in unfeignedly, must needs desire and joy to see the Gospel freely and plentifully preached in it, to see God's pure Religion professed and maintained in it.
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See the truth of this in three particular degrees of outward and worldly happinesse (for of that happinesse that is spirituall and eternall no man will doubt) 1 Nothing will make a nation so honourable,
See the truth of this in three particular Degrees of outward and worldly happiness (for of that happiness that is spiritual and Eternal no man will doubt) 1 Nothing will make a Nation so honourable,
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they had the glory because they had the covenants of God, to them the law was given, they had the service of God. And therfore when the ark (which was then the principall means of Gods worship) was taken from them,
they had the glory Because they had the Covenants of God, to them the law was given, they had the service of God. And Therefore when the Ark (which was then the principal means of God's worship) was taken from them,
Nothing will make a person, a family, a State so honourable as religion will do, nothing so contemptible and vile as irreligiousnesse and profanenesse.
Nothing will make a person, a family, a State so honourable as Religion will do, nothing so contemptible and vile as irreligiousness and profaneness.
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For all such are his jewels Mal. 3.17.) thou hast beene honourable ; and 1 Sam. 1.30. Them that honour me will I honour, and they that despise me shall be despised, though all the world say nay to it.
For all such Are his Jewels Malachi 3.17.) thou hast been honourable; and 1 Sam. 1.30. Them that honour me will I honour, and they that despise me shall be despised, though all the world say nay to it.
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God is knowne in her palaces for a refuge, for loe (saith the Psalmist Psal. 48.3, 4, 5.) the kings were assembled (many great Kings oft joyned together in battell against it) they went together, they saw it, and so marvelled ;
God is known in her palaces for a refuge, for lo (Says the Psalmist Psalm 48.3, 4, 5.) the Kings were assembled (many great Kings oft joined together in battle against it) they went together, they saw it, and so marveled;
they well discerned how invincible that nation was, and they wondred at it. Never was any nation so admirable in victories and deliverances as Israel was.
they well discerned how invincible that Nation was, and they wondered At it. Never was any Nation so admirable in victories and Deliverances as Israel was.
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And what was the strength of Israel? Surely the Sanctuary of God, the true worship and religion of God (which they and they onely did enjoy) was the excellency of their strength, as the Lord cals it Ezek. 24.21. The faithfull Prophets and Preachers were the strength of the kingdome, the chariot of Israel, and the horsemen thereof, as the King of Israel himselfe acknowledged Elizeus to be, 2 King. 13.14.
And what was the strength of Israel? Surely the Sanctuary of God, the true worship and Religion of God (which they and they only did enjoy) was the excellency of their strength, as the Lord calls it Ezekiel 24.21. The faithful prophets and Preachers were the strength of the Kingdom, the chariot of Israel, and the horsemen thereof, as the King of Israel himself acknowledged Elisha to be, 2 King. 13.14.
1. The Levites and people that set their hearts to seeke the Lord, that were zealously religious, they strengthened the kingdome of Iudah, and the King;
1. The Levites and people that Set their hearts to seek the Lord, that were zealously religious, they strengthened the Kingdom of Iudah, and the King;
such Levites and such people are the best subjects that any King can have, the best members that any common-wealth can have, they are the very props and pillars of the State and Kingdome. 2 Though Rehoboam himselfe was not soundly religious,
such Levites and such people Are the best subject's that any King can have, the best members that any commonwealth can have, they Are the very props and pillars of the State and Kingdom. 2 Though Rehoboam himself was not soundly religious,
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So long as the Gospell is soundly and freely preached in a nation, and the pure religion of God professed and maintained in it (though many or most that prof•sse it have no truth of heart in them) that nation will be strong;
So long as the Gospel is soundly and freely preached in a Nation, and the pure Religion of God professed and maintained in it (though many or most that prof•sse it have no truth of heart in them) that Nation will be strong;
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While Israel was without the true God, without a teaching Priest, and without the Law (as the Prophet Azariah told king Asa 2 Chron. 15.3.5.) in those times there was no peace to him that went out,
While Israel was without the true God, without a teaching Priest, and without the Law (as the Prophet Azariah told King Asa 2 Chronicles 15.3.5.) in those times there was no peace to him that went out,
Every one then that desireth that the strength and peace of the king and kingdome may continue, will joy in the liberty that the Gospell hath in it, in the store of able Preachers and Prophets that are in it, that the pure religion of God doth prosper in it;
Every one then that Desires that the strength and peace of the King and Kingdom may continue, will joy in the liberty that the Gospel hath in it, in the store of able Preachers and prophets that Are in it, that the pure Religion of God does prosper in it;
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When Iehoshaphat had reformed religion in Iudah, and established it in sincerity and purity, it is said of him, 2 Chron. 17.5. that therfore God established the kingdome in his hand, and that he had riches, and honour in abundance.
When Jehoshaphat had reformed Religion in Iudah, and established it in sincerity and purity, it is said of him, 2 Chronicles 17.5. that Therefore God established the Kingdom in his hand, and that he had riches, and honour in abundance.
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and that they might have also all good encouragement given them in their ministery ( He sent as we read verse 8, 9. Levites, and Priests throughout all the cities, and townes of Iudah to teach the people, and as it appeares verse 7. he sent of his chiefe Princes,
and that they might have also all good encouragement given them in their Ministry (He sent as we read verse 8, 9. Levites, and Priests throughout all the cities, and Towns of Iudah to teach the people, and as it appears verse 7. he sent of his chief Princes,
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and worship had beene neglected) consider now from this day, even from the day that the foundation of the Lords Temple was laid, consider it (saith he againe) from this day I will blesse you, with outward blessings he meanes as appeareth by the former verses.
and worship had been neglected) Consider now from this day, even from the day that the Foundation of the lords Temple was laid, Consider it (Says he again) from this day I will bless you, with outward blessings he means as appears by the former Verses.
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It is said of Vzziah the King of Iudah, • Chro. 26.5. that he sought God (that is, professed, and maintained the true religion of God) in the daies of Zechariah who had understanding in the visions of God;
It is said of Uzziah the King of Iudah, • Chro 26.5. that he sought God (that is, professed, and maintained the true Religion of God) in the days of Zechariah who had understanding in the visions of God;
Let the true religion of God bee professed, and maintained in any kingdome (though many that professe it have no power of religion in their hearts) yet will God make that kingdome to prosper even for that.
Let the true Religion of God be professed, and maintained in any Kingdom (though many that profess it have no power of Religion in their hearts) yet will God make that Kingdom to prosper even for that.
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but it brought a blessing with it to the place. While the Arke of God was in the house of Obed-edom, 2 Sam 6.12. God blessed the house of Obed-edom, and all that pertained unto him because of the arke of God.
but it brought a blessing with it to the place. While the Ark of God was in the house of Obed-edom, 2 Same 6.12. God blessed the house of Obed-edom, and all that pertained unto him Because of the Ark of God.
The religion, and piety of Iacob brought a blessing even into Labans house, so sensibly, that he could say, Gen. 30.27. Tarry with me I pray thee for I have learned by experience that the Lord hath blessed me for thy sake.
The Religion, and piety of Iacob brought a blessing even into Labans house, so sensibly, that he could say, Gen. 30.27. Tarry with me I pray thee for I have learned by experience that the Lord hath blessed me for thy sake.
And the religion, and piety of Ioseph brought a blessing into Potiphars family, for so we read, Gen. 39 5. The Lord blessed the Egyptians house for Iosephs sake,
And the Religion, and piety of Ioseph brought a blessing into Potiphars family, for so we read, Gen. 39 5. The Lord blessed the egyptians house for Joseph's sake,
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and kingdome of Iudah, unto this, (though doubtlesse they were guilty of many other grievous sinnes besides this) that they had turned away their faces from the habitation of the Lord,
and Kingdom of Iudah, unto this, (though doubtless they were guilty of many other grievous Sins beside this) that they had turned away their faces from the habitation of the Lord,
He saith nothing there of the idolatry, and false worship they had set up (which doubtlesse was a higher degree of sinne) but he speakes only of the neglect of the true worship,
He Says nothing there of the idolatry, and false worship they had Set up (which doubtless was a higher degree of sin) but he speaks only of the neglect of the true worship,
No man can have the spirit of Christ, that doth not desire unfeignedly, and rejoyce to see Gods honour and glory advanced among men, to see his kingdome enlarged, to see men live in dutifull obedience unto him.
No man can have the Spirit of christ, that does not desire unfeignedly, and rejoice to see God's honour and glory advanced among men, to see his Kingdom enlarged, to see men live in dutiful Obedience unto him.
And he that cannot heartily desire this, yea desire it more then any thing els, never knew what it is to pray aright, never made any prayer that was acceptable unto God, in all his life.
And he that cannot heartily desire this, yea desire it more then any thing Else, never knew what it is to pray aright, never made any prayer that was acceptable unto God, in all his life.
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And he that desireth this cannot but rejoyce to see the Gospell soundly, and freely, and plentifully preached, to see Gods pure religion professed, and practised.
And he that Desires this cannot but rejoice to see the Gospel soundly, and freely, and plentifully preached, to see God's pure Religion professed, and practised.
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And it is therefore called the Gospell of the kingdome, Mat. 4.23. And 2 where true religion is professed, and practised, there God is in his kingdome,
And it is Therefore called the Gospel of the Kingdom, Mathew 4.23. And 2 where true Religion is professed, and practised, there God is in his Kingdom,
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and receiveth more honour then he doth from all the world besides, I will place salvation in Zion for Israel my glory saith the Lord, Esa. 46.13. his Israel is his glory.
and receives more honour then he does from all the world beside, I will place salvation in Zion for Israel my glory Says the Lord, Isaiah 46.13. his Israel is his glory.
To which I answer, first that this is too true indeed, and in this two fearefull evidences of Gods wrath are to be observed both mentioned in that speech of our Saviour Matth. 18.7.
To which I answer, First that this is too true indeed, and in this two fearful evidences of God's wrath Are to be observed both mentioned in that speech of our Saviour Matthew 18.7.
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And that by way of confutation first; 2 Of exhortation; 3 Of reproofe. An errour there is in judgement, which men do hold against the necessity of preaching.
And that by Way of confutation First; 2 Of exhortation; 3 Of reproof. an error there is in judgement, which men do hold against the necessity of preaching.
And that they may seeme to have good reason for this that they hold, foure things they alleadge for this their conceit, which I will answer in order yet with as much brevity as I can.
And that they may seem to have good reason for this that they hold, foure things they allege for this their conceit, which I will answer in order yet with as much brevity as I can.
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All that was given to that use was laid downe at the Apostles feet, Acts 4.35. and (by their direction) distribution was made unto every man, according as he had need.
All that was given to that use was laid down At the Apostles feet, Acts 4.35. and (by their direction) distribution was made unto every man, according as he had need.
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None that are Church-Wardens, and overseers for the poore in our Parishes now a dayes should thinke much to bee imployed in this office to enquire into the estate of the poore,
None that Are Church-Wardens, and Overseers for the poor in our Parishes now a days should think much to be employed in this office to inquire into the estate of the poor,
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and into their wants and necessities, and with care, and compassion to provide for their reliefe, it is an office that the blessed Apostles, did not disdaine to bee imployed in.
and into their Wants and necessities, and with care, and compassion to provide for their relief, it is an office that the blessed Apostles, did not disdain to be employed in.
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And therefore the Apostles gave over that duty, and caused seven Deacons to be chosen that being eased of that duty, they might the more freely exercise themselves in this,
And Therefore the Apostles gave over that duty, and caused seven Deacons to be chosen that being eased of that duty, they might the more freely exercise themselves in this,
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I exhort (saith hee) that first of all supplications (under which word hee comprehendeth confession of sins and craving pardon for them) prayers (that is petitions for blessings of all kinds that wee stand in need of) intercessions NONLATINALPHABET by which he meaneth deprecation of those evills,
I exhort (Says he) that First of all supplications (under which word he comprehendeth Confessi of Sins and craving pardon for them) Prayers (that is petitions for blessings of all Kinds that we stand in need of) intercessions by which he means deprecation of those evils,
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and verse 43. I must preach the kingdome of God (that is, the Gospell, the Doctrine that will bring men to Gods kingdome) to other cities also, for therefore am I sent.
and verse 43. I must preach the Kingdom of God (that is, the Gospel, the Doctrine that will bring men to God's Kingdom) to other cities also, for Therefore am I sent.
He taught daily in the Temple, when he was at Ierusalem, saith the Evangelist, Luke 19.47. Never would he neglect any opportunity of preaching but hee was ever ready, to neglect all other things for that.
He taught daily in the Temple, when he was At Ierusalem, Says the Evangelist, Lycia 19.47. Never would he neglect any opportunity of preaching but he was ever ready, to neglect all other things for that.
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and found him out, hee perceiving that brake of his speech with his Disciples, and received the people embraced this opportunity, and spake unto them of the kingdome of God.
and found him out, he perceiving that brake of his speech with his Disciples, and received the people embraced this opportunity, and spoke unto them of the Kingdom of God.
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The other example is Iohn 4.31 — 34. Though hee were weary with travell, verse 6. and hungry also as appeareth by his sending his Disciples into the towne to buy meat, verse 8. yet knowing that many of the Samaritans were comming to heare him, he was so taken up with joy for this opportunity of teaching them, that he quite forgat both his wearinesse,
The other Exampl is John 4.31 — 34. Though he were weary with travel, verse 6. and hungry also as appears by his sending his Disciples into the town to buy meat, verse 8. yet knowing that many of the Samaritans were coming to hear him, he was so taken up with joy for this opportunity of teaching them, that he quite forgot both his weariness,
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Secondly, Woe be to the man by whom the offence commeth, woe be to you all, that by your ignorance, profanenesse, drunkennesse, filthines, backsliding cause this ordinance of God to be derided, and hated.
Secondly, Woe be to the man by whom the offence comes, woe be to you all, that by your ignorance, profaneness, Drunkenness, filthiness, backsliding cause this Ordinance of God to be derided, and hated.
The Elders that labour in the Word, and Doctrine specially, above all others, (saith the Apostle, 1 Timothy 5.17.) are worthy of double honour, by which hee meaneth maintenance,
The Elders that labour in the Word, and Doctrine specially, above all Others, (Says the Apostle, 1 Timothy 5.17.) Are worthy of double honour, by which he means maintenance,
as appeareth, Verse 18. It should bee such maintenance, so free, so liberall as may testifie that you honour him, in your hearts, such as may keepe him from contempt;
as appears, Verse 18. It should be such maintenance, so free, so liberal as may testify that you honour him, in your hearts, such as may keep him from contempt;
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I pray you observe that our Saviour, and his holy Apostles ever were wont to take the opportunity of the Church assemblies on the Sabbath to preach then.
I pray you observe that our Saviour, and his holy Apostles ever were wont to take the opportunity of the Church assemblies on the Sabbath to preach then.
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The name of God is blasphemed among the Gentiles through you, as the Apostle speaketh Rom. 2.24. Certainly you will one day wish that you had lived rather among the Indians, and Canibals then in such a place where you have so long enjoyed such a ministery and so much dishonoured it.
The name of God is blasphemed among the Gentiles through you, as the Apostle speaks Rom. 2.24. Certainly you will one day wish that you had lived rather among the Indians, and Cannibals then in such a place where you have so long enjoyed such a Ministry and so much dishonoured it.
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And it is as plaine that the Apostles were wont to doe so Acts 13, 14, 16, 44: and 17.2, 3, and 18.4, and 20.7; though the occasion of the Churches meeting at Treas upon the Lords Day was principally for the Sacrament of the Lords Supper yet (because he knew that there was no better way either to sanctifie the Sabbath or to prepare mens hearts to the Sacrament then preaching) it is said he spent the whole day in preaching.
And it is as plain that the Apostles were wont to do so Acts 13, 14, 16, 44: and 17.2, 3, and 18.4, and 20.7; though the occasion of the Churches meeting At Treas upon the lords Day was principally for the Sacrament of the lords Supper yet (Because he knew that there was no better Way either to sanctify the Sabbath or to prepare men's hearts to the Sacrament then preaching) it is said he spent the Whole day in preaching.
How shall they call upon him in whom they have not beleeved? And how shall they beleeve on him of whom they have not heard? And how shall they heare (savingly he meaneth) without a Preacher? A people may be accustomed long enough to heare prayers read unto them, and good prayers too;
How shall they call upon him in whom they have not believed? And how shall they believe on him of whom they have not herd? And how shall they hear (savingly he means) without a Preacher? A people may be accustomed long enough to hear Prayers read unto them, and good Prayers too;
So that to conclude my answer to this last objection I will say to these men as the Apostle doth in a case not much differing from this Rom. 11.7. What then? Israel hath not obtained that that hee seeketh for, the most of our hearers obtaine not that good by our preaching which they seeme to seeke for, but the election hath obtained it and the rest were hardned.
So that to conclude my answer to this last objection I will say to these men as the Apostle does in a case not much differing from this Rom. 11.7. What then? Israel hath not obtained that that he seeks for, the most of our hearers obtain not that good by our preaching which they seem to seek for, but the election hath obtained it and the rest were hardened.
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first and beleevers till we have profited by our hearing till we have beene ready to heare, till we have heard the word with desire, delight and comfort. Thirdly, and lastly.
First and believers till we have profited by our hearing till we have been ready to hear, till we have herd the word with desire, delight and Comfort. Thirdly, and lastly.
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And that is the reason why Gods people at their solemne fasts (the chiefe use whereof is to make our prayers more fervent, to make us cry mightily unto God, as it is said Ion. 3.8.) did use preaching so much. Two notable examples we have for this. The first is Nehe. 9.3. The Levites stood up in their place, and read in the booke of the Law of the Lord, one fourth part of the day.
And that is the reason why God's people At their solemn fasts (the chief use whereof is to make our Prayers more fervent, to make us cry mightily unto God, as it is said Ion. 3.8.) did use preaching so much. Two notable Examples we have for this. The First is Neh 9.3. The Levites stood up in their place, and read in the book of the Law of the Lord, one fourth part of the day.
Yea they applyed it also so effectually that it wrought marvellously upon the hearts of the people as appeareth, Verse 9. The other example is that in Ier. 36.5, 6. Ieremy would faine have gone into the house of the Lord, to have preached there at the publike fast.
Yea they applied it also so effectually that it wrought marvellously upon the hearts of the people as appears, Verse 9. The other Exampl is that in Jeremiah 36.5, 6. Ieremy would feign have gone into the house of the Lord, to have preached there At the public fast.
But why did they use preaching thus at fasts, seeing prayer is (doubtlesse) the chiefe duty that is to be performed at a fast? Surely as a helpe to prayer, to stirre up mens affections,
But why did they use preaching thus At fasts, seeing prayer is (doubtless) the chief duty that is to be performed At a fast? Surely as a help to prayer, to stir up men's affections,
It is a fearefull signe of Gods wrath upon thee, and such as thou art, that thou hast such stumbling blocks laid before thee, to worke thy ruine and sinke thee deepe in hell, that thou hadst such occasions given thee to mislike Religion, and this ordinance of God.
It is a fearful Signen of God's wrath upon thee, and such as thou art, that thou hast such stumbling blocks laid before thee, to work thy ruin and sink thee deep in hell, that thou Hadst such occasions given thee to mislike Religion, and this Ordinance of God.
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Those sheepe that are not yet of Christs fould (not yet converted, and of the number of true beleevers) Christ must bring, and they must beare his voice as our Saviour himselfe speaketh Ioh. 10.16. or they will never come into Christs fould, and be converted.
Those sheep that Are not yet of Christ fouled (not yet converted, and of the number of true believers) christ must bring, and they must bear his voice as our Saviour himself speaks John 10.16. or they will never come into Christ fouled, and be converted.
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Yet even those few young folke, and meane persons that are woone to God daily by the preaching of the word, will rise up in judgment against thee one day,
Yet even those few young folk, and mean Persons that Are won to God daily by the preaching of the word, will rise up in judgement against thee one day,
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God addeth to the Church daily such as shall be saved, as it was said in those first times Act. 2.47. though not so many nor so eminent persons as he did then.
God adds to the Church daily such as shall be saved, as it was said in those First times Act. 2.47. though not so many nor so eminent Persons as he did then.
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Therefore though he had opportunity to write to the Thessalonians, and did so twice, yet he prayed exceedingly as he saith 1 Thes. 3.10. that he might see their face, and might perfect that that was lacking in their faith.
Therefore though he had opportunity to write to the Thessalonians, and did so twice, yet he prayed exceedingly as he Says 1 Thebes 3.10. that he might see their face, and might perfect that that was lacking in their faith.
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and the most fertile soile if the raine fall not oft upon it, which is the very comparison whereby the Apostle expresseth this point Heb. 6.7. The man that hath fed most liberally yesterday, will finde as much need of foode againe to day as if he had eaten nothing then.
and the most fertile soil if the rain fallen not oft upon it, which is the very comparison whereby the Apostle Expresses this point Hebrew 6.7. The man that hath fed most liberally yesterday, will find as much need of food again to day as if he had eaten nothing then.
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This the Lord had respect unto in enjoyning us to spend one whole day every weeke in his service Exod. 20 8 He knew well our soules would be in danger to decay unlesse they might have a feasting day once a weeke.
This the Lord had respect unto in enjoining us to spend one Whole day every Week in his service Exod 20 8 He knew well our Souls would be in danger to decay unless they might have a feasting day once a Week.
No man can hope to continue as the greene Olive tree to flourish or keepe in himselfe the vigour of grace if he grow or dwell any where but in the house of God where he may enjoy the meanes of grace ordinarily.
No man can hope to continue as the green Olive tree to flourish or keep in himself the vigour of grace if he grow or dwell any where but in the house of God where he may enjoy the means of grace ordinarily.
and strong meat for such as are of more growth as the Apostle calleth it, Heb. 5.12. They that have more profited by it have great need of it as well as any other have.
and strong meat for such as Are of more growth as the Apostle calls it, Hebrew 5.12. They that have more profited by it have great need of it as well as any other have.
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and they both tooke paines there a whole yeare together Act. 11.23 — 26. And Act. 14.28. they came thither againe, and abode there a long time with the Disciples.
and they both took pains there a Whole year together Act. 11.23 — 26. And Act. 14.28. they Come thither again, and Abided there a long time with the Disciples.
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And so did they againe, and with them Silas also, Act. 15.34, 35. and spent a good time there. Two objections more there be that are made against the necessity of preaching, which I will passe over very briefly.
And so did they again, and with them Silas also, Act. 15.34, 35. and spent a good time there. Two objections more there be that Are made against the necessity of preaching, which I will pass over very briefly.
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and delight, the more they heare the more they may. The blessed man that David speaketh of Ps. 1.2. though he meditate in Gods law day, and night, delighteth in it neverthelesse;
and delight, the more they hear the more they may. The blessed man that David speaks of Ps. 1.2. though he meditate in God's law day, and night, delights in it nevertheless;
But then secondly I answer that the preaching of the word, is not (blessed be God) altogether without fruit at this day in any place that doth enjoy it.
But then secondly I answer that the preaching of the word, is not (blessed be God) altogether without fruit At this day in any place that does enjoy it.
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The true cause of this loathing of the word is given by the Apostle Rom. 8.5. They that are after the flesh doe savour the things of the flesh, but they that are after the spirit, the things of the spirit.
The true cause of this loathing of the word is given by the Apostle Rom. 8.5. They that Are After the Flesh do savour the things of the Flesh, but they that Are After the Spirit, the things of the Spirit.
Secondly much preaching if it be sound, and substantiall, is not food only but Physicke to the soule, it is the best meanes to cure this Nausea this disease of the soule that maketh it so apt for to loath the word.
Secondly much preaching if it be found, and substantial, is not food only but Physic to the soul, it is the best means to cure this Nausea this disease of the soul that makes it so apt for to loath the word.
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And therefore the Apostle speaking to Timothy 2 Tim. 4.2, 3. of such as could not endure •ound Doctrine (wholesome food) prescribeth him this for the remedy against it,
And Therefore the Apostle speaking to Timothy 2 Tim. 4.2, 3. of such as could not endure •ound Doctrine (wholesome food) prescribeth him this for the remedy against it,
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therefore preach the more (saith he) and the more profitably, be instant in season, and out of season, reprove, rebuke, exhort with all long suffering, and doctrine.
Therefore preach the more (Says he) and the more profitably, be instant in season, and out of season, reprove, rebuke, exhort with all long suffering, and Doctrine.
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The prayers of Gods people are compared to incense, Psal. 141.2. and the incense sent up no sweet favour till the fire that came downe from heaven came to it, Num. 16.46. It is the fervent prayer only that is effectuall with God, Iam. 5.16. The effectuall fervent prayer of a righteous man availeth much. Ps. 3.4. I cryed to the Lord with my voice, and he heard me out of his holy hill. Ps. 119.145. I cry with my whole heart, heare me ô Lord.
The Prayers of God's people Are compared to incense, Psalm 141.2. and the incense sent up no sweet favour till the fire that Come down from heaven Come to it, Num. 16.46. It is the fervent prayer only that is effectual with God, Iam. 5.16. The effectual fervent prayer of a righteous man availeth much. Ps. 3.4. I cried to the Lord with my voice, and he herd me out of his holy hill. Ps. 119.145. I cry with my Whole heart, hear me o Lord.
Remember God would not heare Moses himself for Miriam, till she were further humbled, Nú. 17.13.14. 1. Humiliation arising from the sense of our own unworthi••s is a great furtherer of the successe of our prayers, 2 Chro. 7.14. If my people shall humble thēselues, & pray, then will I heare from heaven.
remember God would not hear Moses himself for Miriam, till she were further humbled, Nú. 17.13.14. 1. Humiliation arising from the sense of our own unworthi••s is a great furtherer of the success of our Prayers, 2 Chro 7.14. If my people shall humble themselves, & pray, then will I hear from heaven.
& humbled himselfe greatly, and prayed, and the Lord was intreated of him. 2. Some judgments will not be removed by ordinary prayer, Mat. 17.24. This kind goeth not out, but by prayer & fasting ;
& humbled himself greatly, and prayed, and the Lord was entreated of him. 2. some Judgments will not be removed by ordinary prayer, Mathew 17.24. This kind Goes not out, but by prayer & fasting;
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they should have fasted as well as prayed, for the further humbling of their soules in such a case. 3. Take heed therfore that you yeeld not to that conceit to think your selves wronged when you have prayed for any thing thus,
they should have fasted as well as prayed, for the further humbling of their Souls in such a case. 3. Take heed Therefore that you yield not to that conceit to think your selves wronged when you have prayed for any thing thus,
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Wherfore have we fasted, & thou seest not? wherefore have we afflicted our soules, and thou takest no knowledge? But judge your selves ever unworthy to be heard;
Wherefore have we fasted, & thou See not? Wherefore have we afflicted our Souls, and thou Takest no knowledge? But judge your selves ever unworthy to be herd;
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and when you goe to pray, strive to be as humble as that worthy Centurion, Luk. 7.6, 7. that when he sued for mercy from Christ, thought not himselfe worthy that Christ should come under his roofe, no not to go to Christ. And as the Prodigall, Luk. 5.21. that said to his father I am no more worthy to be called thy sonne.
and when you go to pray, strive to be as humble as that worthy Centurion, Luk. 7.6, 7. that when he sued for mercy from christ, Thought not himself worthy that christ should come under his roof, no not to go to christ. And as the Prodigal, Luk. 5.21. that said to his father I am no more worthy to be called thy son.
Ascribe it onely to Gods mercy in Christ, if hee vouchsafe to shew any respect to thee, or thy prayers, Colos. 3.17. Doe all in the name of the Lord Iesus, giving thankes to God the father by him. Sixtly, and lastly.
Ascribe it only to God's mercy in christ, if he vouchsafe to show any respect to thee, or thy Prayers, Colos 3.17. Do all in the name of the Lord Iesus, giving thanks to God the father by him. Sixty, and lastly.
2. We should in our prayers set before us, the worthinesse of our advocate, and high Priest, who sits at his Fathers right hand, to present our prayers unto him,
2. We should in our Prayers Set before us, the worthiness of our advocate, and high Priest, who sits At his Father's right hand, to present our Prayers unto him,
Vnlesse we come in this faith thus grounded upon the promises of God, and upon the all-sufficiency of our Mediator, we can have no hope to speed well in our prayers.
Unless we come in this faith thus grounded upon the promises of God, and upon the All-sufficiency of our Mediator, we can have no hope to speed well in our Prayers.
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and persevere in prayer. 1. He useth to take speciall notice of them that pray, and of every prayer that his children make, Acts 9.11. Arise Ananias, and go to Saul, for behold he prayeth.
and persevere in prayer. 1. He uses to take special notice of them that pray, and of every prayer that his children make, Acts 9.11. Arise Ananias, and go to Saul, for behold he Prayeth.
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and apt to heare her infant when it cryeth; as the Lord is to heare his children whensoever they cry unto him. Psal. 34.15. His eares are alwaies open to their cry ; and 65.2. O thou that hearest prayer unto thee shall all flesh come.
and apt to hear her infant when it Cries; as the Lord is to hear his children whensoever they cry unto him. Psalm 34.15. His ears Are always open to their cry; and 65.2. Oh thou that Hearst prayer unto thee shall all Flesh come.
Sometimes he hath done it so soone as ever they had done their prayer, as Act, 4.31. When they had prayed, the place was shaken where they were assembled together, and they were all •illed with the Holy Ghost.
Sometime he hath done it so soon as ever they had done their prayer, as Act, 4.31. When they had prayed, the place was shaken where they were assembled together, and they were all •illed with the Holy Ghost.
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3. Yea he hath bound himselfe by promise to grant us whatsoever we aske that is good for us, 2 Chron. 15.2. If ye seeke him, he will be found of you. Ps. 145.19. He will fulfill the desires of them that feare him;
3. Yea he hath bound himself by promise to grant us whatsoever we ask that is good for us, 2 Chronicles 15.2. If you seek him, he will be found of you. Ps. 145.19. He will fulfil the Desires of them that Fear him;
he also will heare their cry, and will save them. Esa. •0. 19. He will be very gracious unto thee, at the voice of thy cry, when he shall heare it he will answer thee.
he also will hear their cry, and will save them. Isaiah •0. 19. He will be very gracious unto thee, At the voice of thy cry, when he shall hear it he will answer thee.
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though we get no other good by our prayers. So saith Paul ▪ 2 Cor. 1.12. that the testimony that his conscience gave him that he had done his duty, was his rejoycing.
though we get no other good by our Prayers. So Says Paul ▪ 2 Cor. 1.12. that the testimony that his conscience gave him that he had done his duty, was his rejoicing.
We must in this case say as Ioab doth in another case, 2 Sam. 10.12. Be of good courage, and let us play the men, and the Lord doe that which seemeth good unto him.
We must in this case say as Ioab does in Another case, 2 Sam. 10.12. Be of good courage, and let us play the men, and the Lord do that which seems good unto him.
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nor cause us to give over praying, but we must pray still for all that. Continue in prayer, saith the Apostle, Col 4.2. Ephes. 6.18. Pray alwaies watching thereunto, with all perseverance.
nor cause us to give over praying, but we must pray still for all that. Continue in prayer, Says the Apostle, Col 4.2. Ephesians 6.18. Pray always watching thereunto, with all perseverance.
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For so we see Gods servants have alwaies beene much troubled, and complained of this as of a great affliction, Iob 30 20. I cry unto thee, and thou dost not heare me;
For so we see God's Servants have always been much troubled, and complained of this as of a great affliction, Job 30 20. I cry unto thee, and thou dost not hear me;
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You shall see how this troubled David, Psal. 28.1. Vnto thee will I cry, ô Lord my rocke, be not silent to me, least if thou be silent to me, I become like them that goe downe into the pit ;
You shall see how this troubled David, Psalm 28.1. Unto thee will I cry, o Lord my rock, be not silent to me, lest if thou be silent to me, I become like them that go down into the pit;
Certainely It is our great sin that we are so carelesse and void of regard, in this case. 1. We never observe how our prayers speed whether God answer them or not. 2. Though we evidently discerne, that God hath hath shewed no respect to the prayers we have long made unto him for our selves,
Certainly It is our great since that we Are so careless and void of regard, in this case. 1. We never observe how our Prayers speed whither God answer them or not. 2. Though we evidently discern, that God hath hath showed no respect to the Prayers we have long made unto him for our selves,
I told you the last day we should hearken after our prayers how they speed ▪ two benefits we should receive by it. 1. If we finde that the Lord giveth a gracious answer unto them, it would greatly increase our faith and incourage us to depend upon him,
I told you the last day we should harken After our Prayers how they speed ▪ two benefits we should receive by it. 1. If we find that the Lord gives a gracious answer unto them, it would greatly increase our faith and encourage us to depend upon him,
So doth David oft call to mind the comfort he had found in prayer, Psal. 18.6. In my distresse I called upon the Lord, and cryed unto my God, he heard my voice out of his temple, &c. And 120.1. In my distresse I cryed unto the Lord, and he heard me, and in many other places.
So does David oft call to mind the Comfort he had found in prayer, Psalm 18.6. In my distress I called upon the Lord, and cried unto my God, he herd my voice out of his temple, etc. And 120.1. In my distress I cried unto the Lord, and he herd me, and in many other places.
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The second benefit, we should receive by observing how our prayers speed would be this, that if we find we have received no answer from God it would humble us,
The second benefit, we should receive by observing how our Prayers speed would be this, that if we find we have received no answer from God it would humble us,
When the woman of Canaan had cryed unto Christ for mercy, and he answered her not a word, Mat. 15.23. that did not discourage her but she prayed, and cryed still to him for all that.
When the woman of Canaan had cried unto christ for mercy, and he answered her not a word, Mathew 15.23. that did not discourage her but she prayed, and cried still to him for all that.
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nay there is no duty more often and more strictly pressed upon us in the Word then this, 1 Thess. 5.17. Pray without ceasing. Phil. 4.6. In every thing by prayer and supplication, let your requests be made knowne unto God.
nay there is no duty more often and more strictly pressed upon us in the Word then this, 1 Thess 5.17. Pray without ceasing. Philip 4.6. In every thing by prayer and supplication, let your requests be made known unto God.
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yea that is the best obedience of all others. God commandeth Abraham to sacrifice his owne sonne, and he obeyeth, Gen. 22.3. and Mordec•i openly to deny to Haman the Kings favourite that honour that all other men did unto him and he obeyeth, Est. 3.2.5.
yea that is the best Obedience of all Others. God commands Abraham to sacrifice his own son, and he Obeyeth, Gen. 22.3. and Mordec•i openly to deny to Haman the Kings favourite that honour that all other men did unto him and he Obeyeth, Est. 3.2.5.
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Hee that beleeveth shall not make hast ▪ saith the Prophet, Esa. 28.16. He that beleeveth these promises you have heard of, will be content to tarry the Lords leasure.
He that Believeth shall not make haste ▪ Says the Prophet, Isaiah 28.16. He that Believeth these promises you have herd of, will be content to tarry the lords leisure.
It is noted for one of the chiefe sins of the Iewes that they limited the holy one of Israel, Ps. 78 41. There are divers wa•es whereby men take upon them to limit the Lord; and this is one.
It is noted for one of the chief Sins of the Iewes that they limited the holy one of Israel, Ps. 78 41. There Are diverse wa•es whereby men take upon them to limit the Lord; and this is one.
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Rest in the Lord, and wait patiently for him, saith David, Ps 37.7. And Lam. 3.6. It is good that a man should both hope, and quietly wait for the salvation of the Lord.
Rest in the Lord, and wait patiently for him, Says David, Ps 37.7. And Lam. 3.6. It is good that a man should both hope, and quietly wait for the salvation of the Lord.
They shall not be ashamed (that is disappointed of their hope, saith the Lord, Esa. 49.23) that wa••e for me. And thus have I declared to you the second duty that belongeth to us,
They shall not be ashamed (that is disappointed of their hope, Says the Lord, Isaiah 49.23) that wa••e for me. And thus have I declared to you the second duty that belongeth to us,
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The third, and last thing we must do in this case is to examine well what the cause should be that we speed no better in our prayers that we receive so little comfort, and benefit by them.
The third, and last thing we must do in this case is to examine well what the cause should be that we speed no better in our Prayers that we receive so little Comfort, and benefit by them.
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When Saul had sought unto God and he answered him not that day, he called all the chiefe of the people together to know and see whose sin had beene the cause of it, 1 Sam. 14.37, 38. He was none of the best men but certainely in this case, his example is worth the following.
When Saul had sought unto God and he answered him not that day, he called all the chief of the people together to know and see whose since had been the cause of it, 1 Sam. 14.37, 38. He was none of the best men but Certainly in this case, his Exampl is worth the following.
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and our sinnes have had his face from us that he will not heare. And Ier. 5.25. Our iniquities have turned away these things, and our sinnes have withholden good things from us.
and our Sins have had his face from us that he will not hear. And Jeremiah 5.25. Our iniquities have turned away these things, and our Sins have withholden good things from us.
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or in my prayers, or els the Lord who is so ready to heare, and 〈 ◊ 〉 the prayers of his people, would have returned me some answer to my prayers before now.
or in my Prayers, or Else the Lord who is so ready to hear, and 〈 ◊ 〉 the Prayers of his people, would have returned me Some answer to my Prayers before now.
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Now the Lords 〈 ◊ 〉 to our prayers should cause us to examine well what hath been the faith of our prayers, that we amending that fault may hereafter finde more comfort in prayer.
Now the lords 〈 ◊ 〉 to our Prayers should cause us to examine well what hath been the faith of our Prayers, that we amending that fault may hereafter find more Comfort in prayer.
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And upon this doth the successe of our prayers greatly depend. 1 Ioh. 5.14. This is the confidence we have in him that if we aske any thing according to his will ▪ •e heareth us.
And upon this does the success of our Prayers greatly depend. 1 John 5.14. This is the confidence we have in him that if we ask any thing according to his will ▪ •e hears us.
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But you will say how may we pray according to the will of God? I answer, 1. When we pray more for spirituall then for earthly things, Mat. 6.33. First seek the kingdome of God, and his righteousnesse, and all these things shall be added unto you.
But you will say how may we pray according to the will of God? I answer, 1. When we pray more for spiritual then for earthly things, Mathew 6.33. First seek the Kingdom of God, and his righteousness, and all these things shall be added unto you.
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2. When we can crave spirituall blessings more importunately, (this is a prayer according to Gods will, Luk. 12.32. It is your fathers good pleasure to give you the kingdome ; and 1 Thess. 4.2. This is the will of God even your sanctification ) but in craving of temporall blessings (yea and of the measure also of spirituall graces) we can submit our selves to the will of our heavenly father. Mat. 26.39.
2. When we can crave spiritual blessings more importunately, (this is a prayer according to God's will, Luk. 12.32. It is your Father's good pleasure to give you the Kingdom; and 1 Thess 4.2. This is the will of God even your sanctification) but in craving of temporal blessings (yea and of the measure also of spiritual graces) we can submit our selves to the will of our heavenly father. Mathew 26.39.
then for the removing of any punishment of sin. Thus Peter taught Simon Magus to pray, Acts 8.22. Pray that the thought of thy heart may be forgiven thee ;
then for the removing of any punishment of since. Thus Peter taught Simon Magus to pray, Acts 8.22. Pray that the Thought of thy heart may be forgiven thee;
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4. When in our prayers we can desire the favour of God more then any of his blessings either corporall or spirituall. Thus prayed David, Psal. 4.6. Many say who will shew us any good (blessings, and good things many can desire ▪ and pray for) but Lord lift thou up the light of thy countenance upon us.
4. When in our Prayers we can desire the favour of God more then any of his blessings either corporal or spiritual. Thus prayed David, Psalm 4.6. Many say who will show us any good (blessings, and good things many can desire ▪ and pray for) but Lord lift thou up the Light of thy countenance upon us.
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We must rouse up our hearts both before, & in our prayers from drowsinesse, and cry unto them as Deborah doth unto her heart, Iudg. 5.12. Awake awake Deborah; awake awake, utter a song. And as David, Ps. 108.2. Awake Psaltery, and harpe:
We must rouse up our hearts both before, & in our Prayers from drowsiness, and cry unto them as Deborah does unto her heart, Judges 5.12. Awake awake Deborah; awake awake, utter a song. And as David, Ps. 108.2. Awake Psaltery, and harp:
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The prayers that Gods spirit inditeth are cries, crying, and earnest prayers, Rom. 8.35. We have received the spirit of adoption wherby we cry Abba father.
The Prayers that God's Spirit inditeth Are cries, crying, and earnest Prayers, Rom. 8.35. We have received the Spirit of adoption whereby we cry Abba father.
and anguish of heart, flyeth unto God, & seeketh comfort and helpe from him by praier. 2 What was the chi•fe thing, that in this his prayer he beggeth of God;
and anguish of heart, flies unto God, & seeks Comfort and help from him by prayer. 2 What was the chi•fe thing, that in this his prayer he beggeth of God;
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The Lord had denounced against him by Nathan. 2. Sam. 1•. 10 — 12. very heavy and grievous judgements. 1. That as he had taken away Vriahs wife, and committed filthinesse with her;
The Lord had denounced against him by Nathan. 2. Sam. 1•. 10 — 12. very heavy and grievous Judgments. 1. That as he had taken away Uriah's wife, and committed filthiness with her;
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by filthy whoredome he had sinned, and by filthy whoredome he should be punished. 2. That as he had slaine Vriah with the sword, of the children of Ammon ;
by filthy whoredom he had sinned, and by filthy whoredom he should be punished. 2. That as he had slain Uriah with the sword, of the children of Ammon;
4. That the instruments God would use to afflict him by in this manner, should be them of his owne house, his owne children whom he had too dearely loved.
4. That the Instruments God would use to afflict him by in this manner, should be them of his own house, his own children whom he had too dearly loved.
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Yet in this whole prayer of his, ye shall not find one petition, one word for the removall or putting by of these judgements, all his suit is only for the pardon of his sin.
Yet in this Whole prayer of his, you shall not find one petition, one word for the removal or putting by of these Judgments, all his suit is only for the pardon of his since.
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Yea so did David himselfe for the life of the child that was begotten in adultery, 2. Sam. 12.16.22. And at another time. Psal. 39.10. Remove thy stroke away from me, for I am consumed by the blow of thine hand.
Yea so did David himself for the life of the child that was begotten in adultery, 2. Sam. 12.16.22. And At Another time. Psalm 39.10. Remove thy stroke away from me, for I am consumed by the blow of thine hand.
If ye aske me yet further, why then prayed he not against these judgements? Had he not hope to have prevailed in such a suite? Had God reveiled to him that his decree concerning these things was irrecoverable? Had he sayd of them as Ezek. 14.18.
If you ask me yet further, why then prayed he not against these Judgments? Had he not hope to have prevailed in such a suit? Had God revealed to him that his Decree Concerning these things was irrecoverable? Had he said of them as Ezekiel 14.18.
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Now from these things thus observed. 1. That he desireth not so much the removall of so heavy judgements, as the pardon of his sins. 2. That he maketh no suit for that,
Now from these things thus observed. 1. That he Desires not so much the removal of so heavy Judgments, as the pardon of his Sins. 2. That he makes no suit for that,
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The man that truly knoweth what sinne is, whose heart is rightly touched with the sense of it, counteth his sin the greatest evill and misery that he can fall into;
The man that truly Knoweth what sin is, whose heart is rightly touched with the sense of it, counteth his since the greatest evil and misery that he can fallen into;
David now was in great perplexity and anguish of soule, which he compareth to that anguish a body is in, that hath all his bones broken, verse 8. If Nathan should have come to him now,
David now was in great perplexity and anguish of soul, which he compareth to that anguish a body is in, that hath all his bones broken, verse 8. If Nathan should have come to him now,
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and asked him, why, where is thy paine David? Where art thou sicke? What is it that troubleth thee so? Is it the feare of that open shame I told thee God will bring upon thee in thy wives? Is it the feare of the sword I told thee God would bring into thy house? Is it any such matter? His answer would have bin;
and asked him, why, where is thy pain David? Where art thou sick? What is it that Troubles thee so? Is it the Fear of that open shame I told thee God will bring upon thee in thy wives? Is it the Fear of the sword I told thee God would bring into thy house? Is it any such matter? His answer would have been;
When the poore man that had an incurable palsie was brought to Christ, the first word that Christ spake to him was this, Mark• 2.5. Sonne, thy sins be forgiven thee.
When the poor man that had an incurable palsy was brought to christ, the First word that christ spoke to him was this, Mark• 2.5. Son, thy Sins be forgiven thee.
The spirit of a man will sustaine his infirmity (saith Solomon, Prov. 18.4) but a wounded spirit who can beare? When the Angel telleth Ioseph that Christ should be called Iesus, a Saviour, a deliverer,
The Spirit of a man will sustain his infirmity (Says Solomon, Curae 18.4) but a wounded Spirit who can bear? When the Angel Telleth Ioseph that christ should be called Iesus, a Saviour, a deliverer,
From what? not from poverty, nor sicknesse, nor shame, nor persecution, but from their sinnes. Sin is the greatest misery and evill, that a man can be saved or delivered from. Secondly.
From what? not from poverty, nor sickness, nor shame, nor persecution, but from their Sins. since is the greatest misery and evil, that a man can be saved or Delivered from. Secondly.
Comfort yee, comfort yee my people saith your God (it is the Lords speech to his servants and messengers, Esa. 40.1, 2.) speake ye comfortably to Ierusalem.
Comfort ye, Comfort ye my people Says your God (it is the lords speech to his Servants and messengers, Isaiah 40.1, 2.) speak you comfortably to Ierusalem.
and uncomfortable, he saith not, sonne, be of good comfort, thy palsie hath left thee; & thou that couldst not have come hither, if foure men had not brought thee. Marke 2.3. shalt be able to take up thy bed, and walke home without any helpe, but how doth he comfort him, Matth. 9.2. Sonne be of good comfort, thy sinnes are forgiven thee.
and uncomfortable, he Says not, son, be of good Comfort, thy palsy hath left thee; & thou that Couldst not have come hither, if foure men had not brought thee. Mark 2.3. shalt be able to take up thy Bed, and walk home without any help, but how does he Comfort him, Matthew 9.2. Son be of good Comfort, thy Sins Are forgiven thee.
So when he would comfort Mary Magdalene, that was so full of trouble of mind, and sorrow, that she was able with her teares to wash his feet, Luke 7.38. he saith unto her, vers. 48. Thy sinnes are forgiven thee.
So when he would Comfort Marry Magdalene, that was so full of trouble of mind, and sorrow, that she was able with her tears to wash his feet, Lycia 7.38. he Says unto her, vers. 48. Thy Sins Are forgiven thee.
This peace of God (that is the comfort and joy that riseth from the knowledge of the pardon of our sins and reconciliation with him) is said, Phil. 4.7.
This peace of God (that is the Comfort and joy that Riseth from the knowledge of the pardon of our Sins and reconciliation with him) is said, Philip 4.7.
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The man that truly knoweth what sin is, desireth and longeth after nothing so much as the pardon of his sin, is not so earnest and importunate with God in any suit as in this,
The man that truly Knoweth what since is, Desires and Longeth After nothing so much as the pardon of his since, is not so earnest and importunate with God in any suit as in this,
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To such men Christ (who is our propitiation, and only meanes to procure, and purchase our pardon) is pretious as the Apostle speaketh, 1. Pet. 2.7. To you that beleeve, he is precious ;
To such men christ (who is our propitiation, and only means to procure, and purchase our pardon) is precious as the Apostle speaks, 1. Pet. 2.7. To you that believe, he is precious;
yea so precious, that in comparison of him, and of Gods favour through him, they esteeme basely of every thing else, Phil, 3.8. I do count all things but dung, that I may win Christ. Fourthly and lastly.
yea so precious, that in comparison of him, and of God's favour through him, they esteem basely of every thing Else, Philip, 3.8. I do count all things but dung, that I may win christ. Fourthly and lastly.
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though God should deny him all things else, and saith of it, as Iacob when he was sure Ioseph was still living, Gen. 45.28. It is enough. Yea he counts himselfe to be a happy man if once he have obtained this.
though God should deny him all things Else, and Says of it, as Iacob when he was sure Ioseph was still living, Gen. 45.28. It is enough. Yea he counts himself to be a happy man if once he have obtained this.
and saith in another place, that this is enough even to make a man happy, Psalm. 32.1, 2. Blessed is the man whose transgression is forgiven, whose sinne is covered;
and Says in Another place, that this is enough even to make a man happy, Psalm. 32.1, 2. Blessed is the man whose Transgression is forgiven, whose sin is covered;
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God requireth in his Law, that so soone as his people should come into the land of Canaan, the curses of this law (this bond and obligation) should be read in the hearing of them all, men, women,
God requires in his Law, that so soon as his people should come into the land of Canaan, the curses of this law (this bound and obligation) should be read in the hearing of them all, men, women,
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And though it be like a sealed, and clasped booke for a time, that we cannot looke into it, (which maketh us thinke wee are little or nothing in Gods debt) yet these bookes will one day bee opened. Revelation 20.12. I saw the dead, small and great, stand before God, and the bookes were opened — and the dead were judged out of those things which were written in the Bookes, according to their workes ;
And though it be like a sealed, and clasped book for a time, that we cannot look into it, (which makes us think we Are little or nothing in God's debt) yet these books will one day be opened. Revelation 20.12. I saw the dead, small and great, stand before God, and the books were opened — and the dead were judged out of those things which were written in the Books, according to their works;
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Know thou, that for all these things, God will bring thee to judgement, And 1•. 14 The Lord shall bring every worke into judgement with every secret thing,
Know thou, that for all these things, God will bring thee to judgement, And 1•. 14 The Lord shall bring every work into judgement with every secret thing,
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and therefore they are compared to a debt of ten thousand talent• Matth. 18.24. a summe, which there was never any merchant or King in the World so rich,
and Therefore they Are compared to a debt of ten thousand talent• Matthew 18.24. a sum, which there was never any merchant or King in the World so rich,
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a matter of great griefe and 〈 ◊ 〉 it is and so indeed ought to be, Rom. •. 8. 〈 ◊ 〉 no man any thing. Mat. 5. 2•. 〈 … 〉 qui••••, P•o. 6. 4•. 〈 … 〉 to thine eyes ▪ nor •tum•er to thine eye-lids, deliv•r thy selfe as a Roe (with all the speed thou 〈 ◊ 〉) •rom th• 〈 ◊ 〉 of the hunter.
a matter of great grief and 〈 ◊ 〉 it is and so indeed ought to be, Rom. •. 8. 〈 ◊ 〉 no man any thing. Mathew 5. 2•. 〈 … 〉 qui••••, P•o. 6. 4•. 〈 … 〉 to thine eyes ▪ nor •tum•er to thine eyelids, deliv•r thy self as a Roe (with all the speed thou 〈 ◊ 〉) •rom th• 〈 ◊ 〉 of the hunter.
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then all the prisons and dungeons in the world are. Mat. 22.13. Bind him hand and foot, and call him in •••ter darkenes, there shalbe weeping and gnashing of teeth.
then all the prisons and dungeons in the world Are. Mathew 22.13. Bind him hand and foot, and call him in •••ter darkness, there shall weeping and gnashing of teeth.
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3 There is no hope of escaping his arrest or execution by any rescue or strength we are able to make Iob. 10.7. There 〈 ◊ 〉 that can deliver out of thy hand.
3 There is no hope of escaping his arrest or execution by any rescue or strength we Are able to make Job 10.7. There 〈 ◊ 〉 that can deliver out of thy hand.
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See the proofe of this in two points, sin unrepented of, and unpardoned, 1. defileth and polluteth a man himselfe, maketh him most 〈 ◊ 〉, and 〈 ◊ 〉 some. •.
See the proof of this in two points, since unrepented of, and unpardoned, 1. Defileth and polluteth a man himself, makes him most 〈 ◊ 〉, and 〈 ◊ 〉 Some. •.
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In which respect, S•lo••n saith, Pro. 13.5 ▪ that a w•••d man is lo•thsome. 1. Sin maketh a man loathsome to all good men, Psal. 15.4. In whose eye• a vile person is contemned. Prov. 2•. •7.
In which respect, S•lo••n Says, Pro 13.5 ▪ that a w•••d man is lo•thsome. 1. since makes a man loathsome to all good men, Psalm 15.4. In whose eye• a vile person is contemned. Curae 2•. •7.
An unjust man is an abomination to the just. He cannot in his heart esteeme him, he dares not be familiar with him. Ps•l. •6. 5. I have hated the congregation of evill doers, and will not sit with the wicked.
an unjust man is an abomination to the just. He cannot in his heart esteem him, he dares not be familiar with him. Ps•l. •6. 5. I have hated the congregation of evil doers, and will not fit with the wicked.
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as otherwise they would, the father to the child, the husband to the wife, the master to the servant, Lam. 1.8. Ierusalem hath grievously sinned, therefore they that honoured her, despise her.
as otherwise they would, the father to the child, the husband to the wife, the master to the servant, Lam. 1.8. Ierusalem hath grievously sinned, Therefore they that honoured her, despise her.
Hob. 1.13. 4. and lastly, Sin will make a man loathsome, even unto himselfe, when God shall open the sinke, he will feele such a filthy and loathsome sent, to come from it,
Hob. 1.13. 4. and lastly, since will make a man loathsome, even unto himself, when God shall open the sink, he will feel such a filthy and loathsome sent, to come from it,
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See the experiment hereof, not in Iudas only, a cast-away, who when God discovered to him the loathsomnesse of his sin, went and hanged himselfe, Matth. 27.3 — 5. but in Gods dearest servants, in Iob, who cryeth out, 42.6. I abhorre my selfe ;
See the experiment hereof, not in Iudas only, a castaway, who when God discovered to him the loathsomeness of his since, went and hanged himself, Matthew 27.3 — 5. but in God's dearest Servants, in Job, who Cries out, 42.6. I abhor my self;
and in those repentant Iewes, of whom it is sayd, Ezekiel 36.31. Then shall yee remember your owne evill wayes, and shall loath your selves in your owne sight for your iniquities.
and in those repentant Iewes, of whom it is said, Ezekielem 36.31. Then shall ye Remember your own evil ways, and shall loath your selves in your own sighed for your iniquities.
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The Priest shall make an attonement for the holy place, because of the uncleannesse of the children of Israel, and of their sinnes. Hag. 2.13. If one that is uncleane touch any of the holy things, shall it be uncleane? and the Priests answered and said, it shall be uncleane.
The Priest shall make an atonement for the holy place, Because of the uncleanness of the children of Israel, and of their Sins. Hag. 2.13. If one that is unclean touch any of the holy things, shall it be unclean? and the Priests answered and said, it shall be unclean.
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And therefore no marvell though Davids sins did so trouble him, though he cry out here so earnestly unto God, ver. 2. Wash me throughly from mine iniquity,
And Therefore no marvel though Davids Sins did so trouble him, though he cry out Here so earnestly unto God, ver. 2. Wash me thoroughly from mine iniquity,
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And what are these things that we seeke more eagerly then Gods favour, and preferre before it? Surely, 1. They are uncertaine, 1. Tim. 6.17. Trust not in uncertaine riches.
And what Are these things that we seek more eagerly then God's favour, and prefer before it? Surely, 1. They Are uncertain, 1. Tim. 6.17. Trust not in uncertain riches.
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Wherefore doe you spend your money, for that which is not bread, and your labour for that which satisfieth not? 3. The more we have of them, with the more difficulty shall we be saved,
Wherefore do you spend your money, for that which is not bred, and your labour for that which Satisfieth not? 3. The more we have of them, with the more difficulty shall we be saved,
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The greatest part of men count sin no evill, no misery at all, are never troubled with any of their sins past, not afraid to commit any sinne that they are moved unto.
The greatest part of men count since no evil, no misery At all, Are never troubled with any of their Sins past, not afraid to commit any sin that they Are moved unto.
peace in life, and peace in death. Psal. •3. 5. Thou are not in trouble at other men, Luke 11.21. The strong man armed, keepeth his palace, and his goods are in peace.
peace in life, and peace in death. Psalm •3. 5. Thou Are not in trouble At other men, Lycia 11.21. The strong man armed, Keepeth his palace, and his goods Are in peace.
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First, Ioseph was afraid to commit sin, though he were strongly tempted unto it, and could have done it secretly enough, Gen. 39.9. How can I doe this great wicked us, and sin against God.
First, Ioseph was afraid to commit since, though he were strongly tempted unto it, and could have done it secretly enough, Gen. 39.9. How can I do this great wicked us, and since against God.
〈 … 〉 for 〈 ◊ 〉 while, that Christ was faine first to appeare to 〈 … 〉 to take great paines to comfort him, Iohn •1. 1• — 17. And 〈 … 〉 here, and Psal. 33.4. Min• iniquities are as an heavy burden, 〈 … 〉 me to beare.
〈 … 〉 for 〈 ◊ 〉 while, that christ was feign First to appear to 〈 … 〉 to take great pains to Comfort him, John •1. 1• — 17. And 〈 … 〉 Here, and Psalm 33.4. Min• iniquities Are as an heavy burden, 〈 … 〉 me to bear.
and that is such a burden, as no creature can beare, Gal. 3.10. Cursed is every one, that continueth not in all things which are written, in the booke of the law to doe them.
and that is such a burden, as no creature can bear, Gal. 3.10. Cursed is every one, that Continueth not in all things which Are written, in the book of the law to do them.
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This was the cause why the Pharis•e when he came to pray, made no suit at all for the pardon of his sins, they were no trouble to him. Lu. 18.11. I thinke thee ô God, I am not as other man, extertioners, unjust, adulterers, or even as this Publican.
This was the cause why the Pharis•e when he Come to pray, made no suit At all for the pardon of his Sins, they were no trouble to him. Lu. 18.11. I think thee o God, I am not as other man, extertioners, unjust, Adulterers, or even as this Publican.
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he even abhorred himselfe, and repented in dust, and ashes, as he professeth himselfe, Iob 42.6. Are thy sins smaller then those that Paul speaketh of Rom. 7.15. that which I do, I allow not:
he even abhorred himself, and repented in dust, and Ashes, as he Professes himself, Job 42.6. are thy Sins smaller then those that Paul speaks of Rom. 7.15. that which I do, I allow not:
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for what I would, that do I not, but what I hate, that do I? And yet see what a burden even this was to him, it made him cry out, verse 24. O wretched man that I am.
for what I would, that do I not, but what I hate, that do I? And yet see what a burden even this was to him, it made him cry out, verse 24. Oh wretched man that I am.
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and maketh them to cry, as Rebecca, Gen. 25.22. If it be so, why am I thus? In her passion she was ready to say, it had beene better for me to have beene barren still.
and makes them to cry, as Rebecca, Gen. 25.22. If it be so, why am I thus? In her passion she was ready to say, it had been better for me to have been barren still.
Lord if the sins of such a one be so heavy a burden, what will mine be? Luk. 23.31. If this be done to the greene tree what shall be done to the dry? 1 Pet. 4.18.
Lord if the Sins of such a one be so heavy a burden, what will mine be? Luk. 23.31. If this be done to the green tree what shall be done to the dry? 1 Pet. 4.18.
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And hast not thou then cause to be troubled? Hast not thou cause to seeke earnestly for the pardon of thy sinne? Wouldst not thou count that malefactor a mad man, that being condemned to die, should say I have no such need to sue for a pardon as such,
And hast not thou then cause to be troubled? Hast not thou cause to seek earnestly for the pardon of thy sin? Wouldst not thou count that Malefactor a mad man, that being condemned to die, should say I have no such need to sue for a pardon as such,
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and more loathsome it will make him in Gods sight, the deeper staine, and die it will set upon his soule, Ier. 4.14. O Ierusalem how long shall thy vaine thoughts lodge within thee? Hos. 8.5.
and more loathsome it will make him in God's sighed, the Deeper stain, and die it will Set upon his soul, Jeremiah 4.14. Oh Ierusalem how long shall thy vain thoughts lodge within thee? Hos. 8.5.
and restore to thee thy sight) that hast made sin thy trade, and practise all thy life long? 2 If there must be so much a do to make David cleane, who had been cleane many yeares before,
and restore to thee thy sighed) that hast made sin thy trade, and practise all thy life long? 2 If there must be so much a do to make David clean, who had been clean many Years before,
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and rubbing, and wringing upon him to get him cleane (verse 2. Wash me throughly, or multiply thy washings of me ) wilt thou thinke it a matter of no difficulty, a matter not worth the troubling of thy mind about, to be cleansed from all thy sinnes? 3 If David cryed so earnestly,
and rubbing, and wringing upon him to get him clean (verse 2. Wash me thoroughly, or multiply thy washings of me) wilt thou think it a matter of no difficulty, a matter not worth the troubling of thy mind about, to be cleansed from all thy Sins? 3 If David cried so earnestly,
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he adds verse 2. Who can utter the mighty acts of the Lord? Who can shew forth all his praise? And there is a mercy of God that extendeth it selfe to all his creatures, Psal. 145 9. The Lord is good to all,
he adds verse 2. Who can utter the mighty acts of the Lord? Who can show forth all his praise? And there is a mercy of God that extendeth it self to all his creatures, Psalm 145 9. The Lord is good to all,
And so I cannot denie but the leudest man that is may tast, and doth daily tast of the mercy of God. Iob 25.3. Vpon whom doth not his light arise? and Luk 6.35. He is kind to the unthankefull, and to the evill.
And so I cannot deny but the leudest man that is may taste, and does daily taste of the mercy of God. Job 25.3. Upon whom does not his Light arise? and Luk 6.35. He is kind to the unthankful, and to the evil.
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It is restrained to them that feare God. Luk. 1.50. His mercy is on them that feare him from generation to generation. And Psal. 103.11. As the heaven is high above the earth so great is his mercy to them that feare him.
It is restrained to them that Fear God. Luk. 1.50. His mercy is on them that Fear him from generation to generation. And Psalm 103.11. As the heaven is high above the earth so great is his mercy to them that Fear him.
This mercy is restrained unto such sinners as are humbled, and afflicted in heart for their sinnes, Psal. 25.16. Turne thee unto me, and have mercy upon me, for I am desolate, and afflicted.
This mercy is restrained unto such Sinners as Are humbled, and afflicted in heart for their Sins, Psalm 25.16. Turn thee unto me, and have mercy upon me, for I am desolate, and afflicted.
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2. To them that despise, and scorne the meanes of grace, Pro. 1.27, 28. When your feare commeth as a desolation, — then shall they call upon me but I will not answer, they shall seeke me early but, they shall not finde me ;
2. To them that despise, and scorn the means of grace, Pro 1.27, 28. When your Fear comes as a desolation, — then shall they call upon me but I will not answer, they shall seek me early but, they shall not find me;
3. To him that sinneth presumptuously, and upon hope of mercy, and doth blesse himselfe in his heart, saying, I shall have peace though I doe walke in the stubbornesse of my heart to add drunkennesse to thirst (that is sinne unto sinne,
3. To him that Sinneth presumptuously, and upon hope of mercy, and does bless himself in his heart, saying, I shall have peace though I do walk in the Stubbornness of my heart to add Drunkenness to thirst (that is sin unto sin,
for that is holy and is a communion of Saints. 2. Thou art none of them that feare to offend God. 3. Thou keepest no covenant with him. 4. Thou never remembrest his commandements to doe them. 5. Thou art not humbled nor afflicted in heart for thy sinnes. 6. Thou art void of understanding. 7. Thou art a despiser,
for that is holy and is a communion of Saints. 2. Thou art none of them that Fear to offend God. 3. Thou Keepest no Covenant with him. 4. Thou never Rememberest his Commandments to do them. 5. Thou art not humbled nor afflicted in heart for thy Sins. 6. Thou art void of understanding. 7. Thou art a despiser,
I have my selfe (will many a sinner say) knowne many that were worse men then ever I was, that never had any trouble of minde for their sinnes in life nor in death, in their healths,
I have my self (will many a sinner say) known many that were Worse men then ever I was, that never had any trouble of mind for their Sins in life nor in death, in their healths,
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This was the judgement whereby God plagued Pharaoh, of whom it is said, that God raised him up of purpose, that he might shew his power on him, Rom. 9.17.
This was the judgement whereby God plagued Pharaoh, of whom it is said, that God raised him up of purpose, that he might show his power on him, Rom. 9.17.
He humbled himselfe greatly. And Mary Magdalen wept so that she washed Christs feet with teares, Luk 7.38. 4 Where sinne hath beene notorious there repentance also should be notorious,
He humbled himself greatly. And Marry Magdalen wept so that she washed Christ feet with tears, Luk 7.38. 4 Where sin hath been notorious there Repentance also should be notorious,
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Yee have not received the spirit of bondage againe to feare, but the spirit of adoption 3. God useth to worke in those whom he gives repentance unto, humiliation proportionable to the measure of their sinnes,
Ye have not received the Spirit of bondage again to Fear, but the Spirit of adoption 3. God uses to work in those whom he gives Repentance unto, humiliation proportionable to the measure of their Sins,
For 1 God doth never pardon any mans sins in whom he doth not worke repentance, Acts 5.31. Christ gives repentance unto Israel, and forgivenesse of sins.
For 1 God does never pardon any men Sins in whom he does not work Repentance, Acts 5.31. christ gives Repentance unto Israel, and forgiveness of Sins.
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2. It is possible even for most wicked men to be passing well perswaded of their owne estate and that God is their God. Mic. 3.11. Yet will they leane upon the Lord, and say is not the Lord among us? 3. God doth oft let wicked men scape scot free heere, that he may reserve them to greater torment in hell, 2 Pet. 2.9. The Lord knoweth how to reserve the unjust unto th• day of judgement to be punished ;
2. It is possible even for most wicked men to be passing well persuaded of their own estate and that God is their God. Mic. 3.11. Yet will they lean upon the Lord, and say is not the Lord among us? 3. God does oft let wicked men escape scot free Here, that he may reserve them to greater torment in hell, 2 Pet. 2.9. The Lord Knoweth how to reserve the unjust unto th• day of judgement to be punished;
It was no fault in the Apostles that they thought so well of Iudas, and suspected themselves as much as him when Christ said one of them should betray him, Matth. 26. 2•. 3. The man whom wee have knowne, to have beene a notorious sinner, it may be hath beene foundly humbled for his sinne,
It was no fault in the Apostles that they Thought so well of Iudas, and suspected themselves as much as him when christ said one of them should betray him, Matthew 26. 2•. 3. The man whom we have known, to have been a notorious sinner, it may be hath been fondly humbled for his sin,
For 1 the Lord seeth not as man seeth, as he telleth Samuel, 1 Sam. 16.7. Men are apt to applaud them that live wealthily and merrily whatsoever their life be, Psal. 49.18. Men will praise thee, when thou dost well to thy selfe ; But so doth not God;
For 1 the Lord sees not as man sees, as he Telleth Samuel, 1 Sam. 16.7. Men Are apt to applaud them that live wealthily and merrily whatsoever their life be, Psalm 49.18. Men will praise thee, when thou dost well to thy self; But so does not God;
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and not the other, as Iohn 3 19. Men loved darknesse, rather then light and not the light, and 1. Tim. 1.4. Endlesse genealogies minister questions rather then edifying, as if he had said, questions, and not edifying. 4. Another promise we have for this, Rom. 10.13. Whosoever shall call upon the name of the Lord, shall be saved.
and not the other, as John 3 19. Men loved darkness, rather then Light and not the Light, and 1. Tim. 1.4. Endless genealogies minister questions rather then edifying, as if he had said, questions, and not edifying. 4. another promise we have for this, Rom. 10.13. Whosoever shall call upon the name of the Lord, shall be saved.
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A man may bestow all his goods to feed the poore, and yet not have charity. 1 Cor. 13.3. Luke 6.32, 33. If you love them that love you, and doe good to them that doe good to you, what thanke have ye? For sinners also do the same.
A man may bestow all his goods to feed the poor, and yet not have charity. 1 Cor. 13.3. Lycia 6.32, 33. If you love them that love you, and do good to them that do good to you, what thank have you? For Sinners also do the same.
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Fourthly, If the love that we beare to God for the pardoning of our sinnes, can make us unfainedly willing to forgive all men even those that have most wronged us.
Fourthly, If the love that we bear to God for the pardoning of our Sins, can make us unfeignedly willing to forgive all men even those that have most wronged us.
Hast thou no love to God, to his Word, and servants? Dost thou all that thou dost in his service out of by-respects? Flatter not thy selfe thy sinnes are not pardoned.
Hast thou no love to God, to his Word, and Servants? Dost thou all that thou dost in his service out of by-respects? Flatter not thy self thy Sins Are not pardoned.
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and obey him out of love, but he that first is perswaded of Gods love to him in the pardon of his sinnes, 1 Ioh. 4.10. Herein is love, not that we loved God, but that hee loved us;
and obey him out of love, but he that First is persuaded of God's love to him in the pardon of his Sins, 1 John 4.10. Herein is love, not that we loved God, but that he loved us;
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And in Peter whom when Christ would comfort, and assure that his sin was pardoned, by what note doth he labour to assure him of it? Iob. 21 15. Simon thou sonne of Iona lovest thou me more then these? For indeed no man can love the Lord,
And in Peter whom when christ would Comfort, and assure that his since was pardoned, by what note does he labour to assure him of it? Job 21 15. Simon thou son of Iona Lovest thou me more then these? For indeed no man can love the Lord,
And what was his supplication? Even for pardon of his sinne as you shall see ver. 3, 4. The sorrowes of death compassed me, the paines of bell gat hold on me, I found trouble, and sorrow;
And what was his supplication? Even for pardon of his sin as you shall see for. 3, 4. The sorrows of death compassed me, the pains of bell got hold on me, I found trouble, and sorrow;
This property of a man whose sinnes are pardoned you shall see in David, Psal. 116.1. I love the Lord because he hath heard my voice, and my supplication ;
This property of a man whose Sins Are pardoned you shall see in David, Psalm 116.1. I love the Lord Because he hath herd my voice, and my supplication;
and that the change I told you of proceedeth from his love to God: This note thou shalt find given by our Saviour, Luke 7.47. Her sinnes which are many are forgiven her, for shee loved much.
and that the change I told you of Proceedeth from his love to God: This note thou shalt find given by our Saviour, Lycia 7.47. Her Sins which Are many Are forgiven her, for she loved much.
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art most afraid of them, shunnest the beginnings, and occasions of them? Yea thou that hast beene the civilest man, dost thou find a change wrought in thee, a new heart given thee? Then thou mayst have a comfortable assurance that thou hast indeed obtained thy pardon.
art most afraid of them, shunnest the beginnings, and occasions of them? Yea thou that hast been the civilest man, dost thou find a change wrought in thee, a new heart given thee? Then thou Mayest have a comfortable assurance that thou hast indeed obtained thy pardon.
See how many hee sends speciall salutations to, and in how kind a manner, Rom. 16. See in what termes hee expresseth his affections to the Saints oft times, Phil. 4.1. My brethren dearely beloved, and longed for, my joy, and Crowne.
See how many he sends special salutations to, and in how kind a manner, Rom. 16. See in what terms he Expresses his affections to the Saints oft times, Philip 4.1. My brothers dearly Beloved, and longed for, my joy, and Crown.
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and instruments of that sin, though they came to the value of 15000 pieces of silver, which was at the least eight hundred pounds sterling. Acts 19.19.
and Instruments of that since, though they Come to the valve of 15000 Pieces of silver, which was At the least eight hundred pounds sterling. Acts 19.19.
What a marvellous change was wrought in those converts of Ephesus, that had used curious arts? after God had pardoned their sins, they did so hate that sin that they had lived in, that they burnt the books that had bin the meanes,
What a marvellous change was wrought in those converts of Ephesus, that had used curious arts? After God had pardoned their Sins, they did so hate that since that they had lived in, that they burned the books that had been the means,
and worketh in him such a change, as he becommeth another man, Acts 3.26. God hath sent his Sonne to blesse you, in turning every one of you from your iniquities.
and works in him such a change, as he becomes Another man, Acts 3.26. God hath sent his Son to bless you, in turning every one of you from your iniquities.
Where God pardoneth sin, there he subdueth, and destroyeth the power of it Micah. 7.18, 19. When he had said, Who is a God like unto thee, that pardoneth iniquity :
Where God Pardoneth since, there he subdueth, and Destroyeth the power of it micah. 7.18, 19. When he had said, Who is a God like unto thee, that Pardoneth iniquity:
and freely, and particularly to confesse thy sins, to accuse, and condemne thy selfe before God? Wert thou brought thereby to despaire of all helpe and comfort any way els,
and freely, and particularly to confess thy Sins, to accuse, and condemn thy self before God? Wertenberg thou brought thereby to despair of all help and Comfort any Way Else,
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and sense of sin, and of your wretched, and damnable condition by reason thereof? Was thy heart thereby brought to cry fervently unto God for thy pardon? Wert thou made able humbly,
and sense of since, and of your wretched, and damnable condition by reason thereof? Was thy heart thereby brought to cry fervently unto God for thy pardon? Wertenberg thou made able humbly,
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or whose house was infected with leprosie, might judge himselfe or his house to be clean, till the Priest (who was a type of Christ) by the mark God himselfe had given, had pronounced them to be cleane, Levit. 13.37. The Priest shall pronounce him cleane.
or whose house was infected with leprosy, might judge himself or his house to be clean, till the Priest (who was a type of christ) by the mark God himself had given, had pronounced them to be clean, Levit. 13.37. The Priest shall pronounce him clean.
How may that be knowne? I answer 1. Wee may not bee our owne judges in this case, Prov. 28.26. Hee that trusteth in his owne heart is a foole. Prov. 30.12. There is a generation that are pure in their owne eyes, and yet they are not washed from their filthinesse.
How may that be known? I answer 1. we may not be our own judges in this case, Curae 28.26. He that Trusteth in his own heart is a fool. Curae 30.12. There is a generation that Are pure in their own eyes, and yet they Are not washed from their filthiness.
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And Paul speaketh thus of all the faithfull, Rom. 5.11. Not only so (we are not onely reconciled to God, and shall be saved) but we also joy in God through our Lord Iesus Christ, by whom wee have now received the atonement.
And Paul speaks thus of all the faithful, Rom. 5.11. Not only so (we Are not only reconciled to God, and shall be saved) but we also joy in God through our Lord Iesus christ, by whom we have now received the atonement.
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Yet as we haue shewed before that our pardon may be obtained, so may we even in this life know and be assured, that wee are pardoned, a•d clensed from all our sinnes, Iob was assured of his salvation,
Yet as we have showed before that our pardon may be obtained, so may we even in this life know and be assured, that we Are pardoned, a•d cleansed from all our Sins, Job was assured of his salvation,
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hee gnasheth upon me with his teeth, mine enemy sharpeneth his eyes upon me. It was tentation that deprived David of his assurance when he cryed, Psal. 22.1.
he gnasheth upon me with his teeth, mine enemy sharpeneth his eyes upon me. It was tentation that deprived David of his assurance when he cried, Psalm 22.1.
but thought it was but a vision. Secondly, Sometimes from the violence of tentation. For the faithfull are compared to bruised reedes, Matth. 12.20. and tentations are compared to Winds, and Tempests, Matth 7 5. now a reede (specially a bruise I reede) is easily shaken with the Winde, Matthew 11.7. and if we had not a gracious promise of Christ, Matthew 17.25. A bruised reede shall hee not breake, it were not possible but the strength and violence of the tentations the faithfull are subject to, would quite overthrow their faith.
but Thought it was but a vision. Secondly, Sometime from the violence of tentation. For the faithful Are compared to Bruised redes, Matthew 12.20. and tentations Are compared to Winds, and Tempests, Matthew 7 5. now a reed (specially a bruise I reed) is Easily shaken with the Wind, Matthew 11.7. and if we had not a gracious promise of christ, Matthew 17.25. A Bruised reed shall he not break, it were not possible but the strength and violence of the tentations the faithful Are Subject to, would quite overthrow their faith.
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The greatnesse and strangenesse of the blessing, doth even astonish, and amaze them so, as they cannot be perswaded God should shew mercy to such wretches,
The greatness and strangeness of the blessing, does even astonish, and amaze them so, as they cannot be persuaded God should show mercy to such wretches,
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yet have not had it at all times. See how comfortable, a•d confident David was at sometimes, Psal 27.1. The Lord is my light and my salvation, whom shall •••re? At another time he was farre otherwise, Psal. 88. 1•, 15. Lord why ••stest thou off my soule? Why hidest thou thy face from mee? While I suffer thy terrors, I am distracted.
yet have not had it At all times. See how comfortable, a•d confident David was At sometime, Psalm 27.1. The Lord is my Light and my salvation, whom shall •••re? At Another time he was Far otherwise, Psalm 88. 1•, 15. Lord why ••stest thou off my soul? Why hidest thou thy face from me? While I suffer thy terrors, I am distracted.
And therfore begs it here so earnestly. The elect Apostles had obtained their pardon when Christ said to them, Ioh 12.10. Ye are cleane And yet Christ taught them to pray daily, Lu. 11.4. Forgive us our sins, the best had need daily to seeke for more assurance, that they have it.
And Therefore begs it Here so earnestly. The elect Apostles had obtained their pardon when christ said to them, John 12.10. You Are clean And yet christ taught them to pray daily, Lu. 11.4. Forgive us our Sins, the best had need daily to seek for more assurance, that they have it.
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I come to shew you the signes how we may know whether we have gotten our pardon or no, which is the third & last point I propounded for the enforcing of this exhortation.
I come to show you the Signs how we may know whither we have got our pardon or no, which is the third & last point I propounded for the enforcing of this exhortation.
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and have washed their robes, and made them white in the bloud of the Lambe. Thus speakes our Saviour to Mary Magdalene, Lu. 7.50. Thy faith hath saved thee ;
and have washed their robes, and made them white in the blood of the Lamb. Thus speaks our Saviour to Marry Magdalene, Lu. 7.50. Thy faith hath saved thee;
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As if he should say, Whosoever can pray and cry to God for the pardon of his sins, shall be sure to obtaine it. 5. Alas (will you say) how can we pray till our sins be pardoned ▪ and till wee have faith? Rom. 10.14.
As if he should say, Whosoever can pray and cry to God for the pardon of his Sins, shall be sure to obtain it. 5. Alas (will you say) how can we pray till our Sins be pardoned ▪ and till we have faith? Rom. 10.14.
2. God hath himselfe directed us unto this course, Esa. 55.6. Seeke the Lord while he may be found, How shall that be? Call upon him while he is neare.
2. God hath himself directed us unto this course, Isaiah 55.6. Seek the Lord while he may be found, How shall that be? Call upon him while he is near.
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nor crave any thing else, till thou hast obtained it. 1. So the Lord describeth the poore sinners that shall come to him for mercy and pardon. Ier. 3•. 9. They shall come with weeping and with supplications.
nor crave any thing Else, till thou hast obtained it. 1. So the Lord Describeth the poor Sinners that shall come to him for mercy and pardon. Jeremiah 3•. 9. They shall come with weeping and with supplications.
And God maketh more account of his pardons, then to cast them away upon such as care not greatly for them. 2. None but such can receive their pardon aright,
And God makes more account of his Pardons, then to cast them away upon such as care not greatly for them. 2. None but such can receive their pardon aright,
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For that is an undoubted truth, confirmed by infinite examples, in dayly experience, which our Saviour teacheth, Iohn 6.44. No man can come to me, except my Father draw him.
For that is an undoubted truth, confirmed by infinite Examples, in daily experience, which our Saviour Teaches, John 6.44. No man can come to me, except my Father draw him.
4. Till our sins be pardoned, there can be no grace, nor goodnesse in us, Ezek. 36.25. I will sprinkle cleane water upon you, and ye shall be cleane from all your filthinesse ;
4. Till our Sins be pardoned, there can be no grace, nor Goodness in us, Ezekiel 36.25. I will sprinkle clean water upon you, and you shall be clean from all your filthiness;
For 1. Till our sins be pardoned, we can have no assurance to obtaine of God any of the good things of this life. Esa. 59.2. Your iniquities have separated betweene you and your God, and your sinnes have hid his face from you, that he will not heare.
For 1. Till our Sins be pardoned, we can have no assurance to obtain of God any of the good things of this life. Isaiah 59.2. Your iniquities have separated between you and your God, and your Sins have hid his face from you, that he will not hear.
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2. When judgements and crosses doe come, we shall be able to beare them with patience and comfort, Prov. 18.14. The spirit of a man will sustaine his infirmitie. Rom. 5.1. Being justified by faith, wee have peace with God.
2. When Judgments and Crosses do come, we shall be able to bear them with patience and Comfort, Curae 18.14. The Spirit of a man will sustain his infirmity. Rom. 5.1. Being justified by faith, we have peace with God.
If a man obtaine not his acquittance, and discharge of his debt before he dieth, there is no way but one with him, to prison must he go, into that dungeon must he be cast, whence hee shall never get out till hee have paid the uttermost farthing,
If a man obtain not his acquittance, and discharge of his debt before he Dieth, there is no Way but one with him, to prison must he go, into that dungeon must he be cast, whence he shall never get out till he have paid the uttermost farthing,
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To him that is living there is hope (saith Solomon, Eccl. 9.4.) for a living dog is better then a dead lyon. And Eccl. 11.3. In the place where the tree falleth there it shall be, there it lieth, and will continue for ever.
To him that is living there is hope (Says Solomon, Ecclesiastes 9.4.) for a living dog is better then a dead Lion. And Ecclesiastes 11.3. In the place where the tree falls there it shall be, there it lies, and will continue for ever.
then in his elder brother, Luk. 15.32. And in the kind respect, our Saviour shewed to Mary Magdalen, Mar. 16.9. Hee appeared first to her out of whom he had cast seven divels. And to Peter, Mar. 16.7. more then to any Disciple that ever he had.
then in his elder brother, Luk. 15.32. And in the kind respect, our Saviour showed to Marry Magdalen, Mar. 16.9. He appeared First to her out of whom he had cast seven Devils. And to Peter, Mar. 16.7. more then to any Disciple that ever he had.
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Therefore we are but once baptized, and brought to the laver of regeneration, Tit. 3.5. 3. This pardon sets us in as good state before God as if we had never sinned,
Therefore we Are but once baptised, and brought to the laver of regeneration, Tit. 3.5. 3. This pardon sets us in as good state before God as if we had never sinned,
Whom God hath once pardoned he never so forsaketh that they shall quite loose his favour againe, Psal. 37.28. The Lord forsaketh not his Saints, they are preserved for ever.
Whom God hath once pardoned he never so Forsaketh that they shall quite lose his favour again, Psalm 37.28. The Lord Forsaketh not his Saints, they Are preserved for ever.
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He forgiveth not as man doth but when he forgiveth our sinnes he forgetteth them also, Ier. 31.34. I will forgive their iniquity, and I will remember their sinnes no more.
He forgiveth not as man does but when he forgiveth our Sins he forgetteth them also, Jeremiah 31.34. I will forgive their iniquity, and I will Remember their Sins no more.
When he pardoneth, he pardoneth not sins past onely, but even those that are future have a ground of pardon in it, Psal. 103.17. The mercy of the Lord is from everlasting to everlasting upon them that feare him. And Ioh. 13.10. He that is washed needeth not save to wash his feet, but is cleane every whit.
When he Pardoneth, he Pardoneth not Sins passed only, but even those that Are future have a ground of pardon in it, Psalm 103.17. The mercy of the Lord is from everlasting to everlasting upon them that Fear him. And John 13.10. He that is washed needs not save to wash his feet, but is clean every whit.
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and every whit whole, Ioh. 7.23. so is it said of him that he is able to save them to the uttermost, that come unto God by him, Heb. 7.25. Whom he once washeth, and cleanseth, he maketh them so cleane that he leaveth no filth, no staine nor spot upon them, Esa. 1.18. Though your sinnes be as scarlet, they shall be as white as snow, though they be red like crimson they shall be as wooll, that never received any dye.
and every whit Whole, John 7.23. so is it said of him that he is able to save them to the uttermost, that come unto God by him, Hebrew 7.25. Whom he once washes, and Cleanseth, he makes them so clean that he Leaveth no filth, no stain nor spot upon them, Isaiah 1.18. Though your Sins be as scarlet, they shall be as white as snow, though they be read like crimson they shall be as wool, that never received any die.
And this motive to seeke for our pardon we have given us, Esa. 55.7. Let the wicked returne unto the Lord, and he will have mercy upon him, and to our God for he will abundantly pardon.
And this motive to seek for our pardon we have given us, Isaiah 55.7. Let the wicked return unto the Lord, and he will have mercy upon him, and to our God for he will abundantly pardon.
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but because he that is gone so farre cannot returne to God, and seeke his pardon, Heb. 6.6. It is impossible he should be renowned againe unto repentance.
but Because he that is gone so Far cannot return to God, and seek his pardon, Hebrew 6.6. It is impossible he should be renowned again unto Repentance.
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And though it be said of him that sinneth against the Holy Ghost, Matth. 12.32. that it shall not be forgiven him neither in this world, nor in the world to come ;
And though it be said of him that Sinneth against the Holy Ghost, Matthew 12.32. that it shall not be forgiven him neither in this world, nor in the world to come;
For this we have his word that cannot deceive us, Mat. 12.31. I say unto you all manner of sinne, and blasphemy shall be forgiven unto men. Matth. 18.27.
For this we have his word that cannot deceive us, Mathew 12.31. I say unto you all manner of sin, and blasphemy shall be forgiven unto men. Matthew 18.27.
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There is not any sinner amongst us all (how many or heinous soe•e• his sinnes have beene) but he may have hope to obtaine the pardon of his sinnes if he seeke it aright.
There is not any sinner among us all (how many or heinous soe•e• his Sins have been) but he may have hope to obtain the pardon of his Sins if he seek it aright.
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I will first give you certaine motives to perswade you to seeke for your pardon. 2. I will shew you the meanes how you may obtaine it. 3. I will give you certaine signes,
I will First give you certain motives to persuade you to seek for your pardon. 2. I will show you the means how you may obtain it. 3. I will give you certain Signs,
3. Seek it not coldly, and faintly but earnestly, and with all thy might; as David heere, and Psal. 27.4. One thing have I desired of the Lord, and that will I seeke after, that I may dwell in the house of the Lord all the daies of my life, to behold the beauty of the Lord ;
3. Seek it not coldly, and faintly but earnestly, and with all thy might; as David Here, and Psalm 27.4. One thing have I desired of the Lord, and that will I seek After, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord;
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If a man can but humble himselfe, and mourne before God for his sin, even that will give him good hope of comfort. For Christ saith, Mat 5.4. Blessed are they that mourne, for they shall be comforted.
If a man can but humble himself, and mourn before God for his since, even that will give him good hope of Comfort. For christ Says, Mathew 5.4. Blessed Are they that mourn, for they shall be comforted.
and to that goodnesse and grace, that Gods children may find in themselves. 2. I will let you see that this doth nothing derogate from the truth of my Doctrine, concerning the reposing all our hope in the mercy of God only. For the first.
and to that Goodness and grace, that God's children may find in themselves. 2. I will let you see that this does nothing derogate from the truth of my Doctrine, Concerning the reposing all our hope in the mercy of God only. For the First.
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This grace and goodnesse, which a man findeth in himselfe, may bee a ground of hope unto him, that God will respect his prayers, Iohn 9 3. We• know that God heareth not sinners,
This grace and Goodness, which a man finds in himself, may be a ground of hope unto him, that God will respect his Prayers, John 9 3. We• know that God hears not Sinners,
but if any man be a worshipper of God, and doth his will, him he heareth. Iohn 3.22. Whatsoever wee aske, we receive of him, because we keepe his commandements, and doe those things that are pleasing in his sight.
but if any man be a worshipper of God, and does his will, him he hears. John 3.22. Whatsoever we ask, we receive of him, Because we keep his Commandments, and do those things that Are pleasing in his sighed.
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So was it to Paul. 2 Cor. 1.12. Our rejoycing is this; even the testimony of our conscience, that in simplicity, and godly sincerity, wee have had our conversation in the world.
So was it to Paul. 2 Cor. 1.12. Our rejoicing is this; even the testimony of our conscience, that in simplicity, and godly sincerity, we have had our Conversation in the world.
So was it to Iob, the testimony that his owne heart gave him of the conscience hee had made of all uncleannesse, of dealing equally with his servants, of his mercifulnesse to the poore, of his freedome from covetousnesse, and maliciousnesse.
So was it to Job, the testimony that his own heart gave him of the conscience he had made of all uncleanness, of dealing equally with his Servants, of his mercifulness to the poor, of his freedom from covetousness, and maliciousness.
susteined and yeelded him great comfort in his extreame affliction, as you may see Iob 31.35, 36. If mine adversarie (man or Satan) had written a booke against mee,
sustained and yielded him great Comfort in his extreme affliction, as you may see Job 31.35, 36. If mine adversary (man or Satan) had written a book against me,
and build his hope, to receive a reward, and blessing from God: This a man must beleeve. Hebr. 1.6. He that commeth to God, must beleeve that he is a rewarder of them that diligently seeke him.
and built his hope, to receive a reward, and blessing from God: This a man must believe. Hebrew 1.6. He that comes to God, must believe that he is a rewarder of them that diligently seek him.
even eternall life. 1 Tim. 6.18, •9 Charge rich men, that they be rich in good workes, ready to distribute, laying up in store for themselves, a good foundation, against the time to come, that they may lay hold on eternall life. Fiftly.
even Eternal life. 1 Tim. 6.18, •9 Charge rich men, that they be rich in good works, ready to distribute, laying up in store for themselves, a good Foundation, against the time to come, that they may lay hold on Eternal life. Fifty.
Rom. 8.28 — 30. of certaine degrees, whereby the Lord worketh our salvation, like the steppes of Iacobs ladder, of which we read Gen. 28.12. whereof the highest were in heaven, the lowest upon the earth.
Rom. 8.28 — 30. of certain Degrees, whereby the Lord works our salvation, like the steps of Iacobs ladder, of which we read Gen. 28.12. whereof the highest were in heaven, the lowest upon the earth.
And although the Lord in his worke begin at the highest step, and so come downeward 1. Hee foreknoweth us, loveth us, setteth his affection upon us. 2. Hee predestinateth us, 3. He calleth us, 4. He justifieth us, 5. He sanctifieth,
And although the Lord in his work begin At the highest step, and so come downward 1. He foreknoweth us, loves us, sets his affection upon us. 2. He Predestinateth us, 3. He calls us, 4. He Justifieth us, 5. He Sanctifieth,
and glorifieth us Yet in our worke, when we would find comfort in the assurance of our salvation, wee must begin at the lowest step, and so goe upward.
and Glorifieth us Yet in our work, when we would find Comfort in the assurance of our salvation, we must begin At the lowest step, and so go upward.
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This sanctifying grace is called the Lords earnest, and seale, which we have received, and have the keeping of our selves. 2 Cor. 1 22. He hath sealed us, and given us the earnest of the spirit in our hearts.
This sanctifying grace is called the lords earnest, and seal, which we have received, and have the keeping of our selves. 2 Cor. 1 22. He hath sealed us, and given us the earnest of the Spirit in our hearts.
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And thus have I finished the first part of my answer to this second objection, and shewed you how much is to bee ascribed unto good works in this case.
And thus have I finished the First part of my answer to this second objection, and showed you how much is to be ascribed unto good works in this case.
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Suffered great wrongs from Saul, with wonderfull patience and freedome from desire of revenge, 1 Sam. 24.5 ▪ 6. Shewed marvellous zeale for God in fighting his battells, 1 Sam. 25.28. Shewed marvellous love to the Word, and worship of God, Psal. 27.4. One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the daies of my life, and 84.1. How amiable are thy tabernacles, O Lord of hosts.
Suffered great wrongs from Saul, with wonderful patience and freedom from desire of revenge, 1 Sam. 24.5 ▪ 6. Showed marvellous zeal for God in fighting his battles, 1 Sam. 25.28. Showed marvellous love to the Word, and worship of God, Psalm 27.4. One thing have I desired of the Lord, and that will I seek After, that I may dwell in the house of the Lord all the days of my life, and 84.1. How amiable Are thy Tabernacles, Oh Lord of hosts.
This will appeare evidently to you in two points. First, it was his mercy onely that moved him to worke this grace in us. Phil. 2.13. It is God that worketh in you both to will, and to do of his good pleasure.
This will appear evidently to you in two points. First, it was his mercy only that moved him to work this grace in us. Philip 2.13. It is God that works in you both to will, and to do of his good pleasure.
Secondly, it is mercy onely that moveth him to accept or reward any good that we do, Psal. •2. 12. Vnto thee ô Lord belongeth mercy, for thou renderest to every man according to his worke ;
Secondly, it is mercy only that moves him to accept or reward any good that we do, Psalm •2. 12. Unto thee o Lord belongeth mercy, for thou renderest to every man according to his work;
and 130.4, 5. If thou should ▪ marke iniquities (even the blemishes, and foule staines of our best services) ô Lord who shall stand? But there is forgivenes with thee that thou maist be feared, or served.
and 130.4, 5. If thou should ▪ mark iniquities (even the blemishes, and foul stains of our best services) o Lord who shall stand? But there is forgiveness with thee that thou Mayest be feared, or served.
WE have already heard that in these words there were three things principally to be observed. 1. That David in the great distresse he was now in flyeth unto God by prayer, and seeketh helpe;
WE have already herd that in these words there were three things principally to be observed. 1. That David in the great distress he was now in flies unto God by prayer, and seeks help;
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and comfort that way. 2. That in this prayer wherein he seeketh helpe, and comfort from God, he begs nothing but the pardon of his sinnes. 3. That the onely ground of his hope to speed well in this prayer,
and Comfort that Way. 2. That in this prayer wherein he seeks help, and Comfort from God, he begs nothing but the pardon of his Sins. 3. That the only ground of his hope to speed well in this prayer,
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It is therefore here to be observed. 1. That seeking pardon of his sinnes at the hands of God, he pleadeth nothing but mercy, hopeth to obtaine it no other way, maketh that the onely ground of his hope in this suit,
It is Therefore Here to be observed. 1. That seeking pardon of his Sins At the hands of God, he pleads nothing but mercy, Hopes to obtain it not other Way, makes that the only ground of his hope in this suit,
and desired his glory, verse 13, 14. 4 And all this he did in uprightnesse of heart, verse 6. Yet now comming to beg pardon of his sins, he groundeth his hope to obtaine it, upon none of his former good workes, upon none of the goodnesse that he found now in himselfe,
and desired his glory, verse 13, 14. 4 And all this he did in uprightness of heart, verse 6. Yet now coming to beg pardon of his Sins, he groundeth his hope to obtain it, upon none of his former good works, upon none of the Goodness that he found now in himself,
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And before I come to the reasons, and grounds of the Doctrine I will answer two maine objections, that the heart of man wil be apt to make against this Doctrine.
And before I come to the Reasons, and grounds of the Doctrine I will answer two main objections, that the heart of man will be apt to make against this Doctrine.
First, How can our hope to finde favour with God be grounded onely upon the mercy of God? How can the pardon of our sins, bee ascribed to the meere mercy of God, and to his free grace;
First, How can our hope to find favour with God be grounded only upon the mercy of God? How can the pardon of our Sins, be ascribed to the mere mercy of God, and to his free grace;
and so came wee to the pardon of our sins. In which respect it may be said as Esa. 40.2. Wee have (in our surety) received at the Lords hand double for all our sinnes.
and so Come we to the pardon of our Sins. In which respect it may be said as Isaiah 40.2. we have (in our surety) received At the lords hand double for all our Sins.
but) Christ is the only ground of our hope, as he is called. 1. Tim. 1.1. The Lord Iesus Christ is our hope, And 1. Iohn 2.2. He is the propitiation for our sins. To this I answer.
but) christ is the only ground of our hope, as he is called. 1. Tim. 1.1. The Lord Iesus christ is our hope, And 1. John 2.2. He is the propitiation for our Sins. To this I answer.
and the Lord shewed no mercy at all to him, but justice only, yea rigour of justice, Rom. 8.32. He spared not his owne sonne, but delivered him up for us all. Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a curse for us.
and the Lord showed no mercy At all to him, but Justice only, yea rigour of Justice, Rom. 8.32. He spared not his own son, but Delivered him up for us all. Gal. 3.13. christ hath redeemed us from the curse of the Law, being made a curse for us.
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For thus speaketh the Apostle, Ephes. 1, 7. In whom we have redemption through his bloud, the forgivenesse of sins, according to the riches of his grace ;
For thus speaks the Apostle, Ephesians 1, 7. In whom we have redemption through his blood, the forgiveness of Sins, according to the riches of his grace;
His love and mercy appeared more unto us in this, then if by his absolute prerogative, he had forgiven us, without exacting any satisfaction at all Iohn 3.16. God so loved the world, that he gave his onely begotten Sonne ; And Iohn 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.
His love and mercy appeared more unto us in this, then if by his absolute prerogative, he had forgiven us, without exacting any satisfaction At all John 3.16. God so loved the world, that he gave his only begotten Son; And John 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our Sins.
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Thirdly, It was the wonderfull mercy of God to us, and nothing else, that moved him to give any of us the grace to receive Christ by faith, being offered to us in the ministery of the Gospell,
Thirdly, It was the wonderful mercy of God to us, and nothing Else, that moved him to give any of us the grace to receive christ by faith, being offered to us in the Ministry of the Gospel,
As though he should say, the glory of his grace is wonderfully set forth in this, that hee will accept of Christs satisfaction for us. Fiftly and lastly.
As though he should say, the glory of his grace is wonderfully Set forth in this, that he will accept of Christ satisfaction for us. Fifty and lastly.
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but amplifieth, and advanceth it greatly, that wee obtaine pardon of our sins, by the merit of Christs bloud, and no other way. The second objection is. How can it bee said;
but amplifieth, and Advanceth it greatly, that we obtain pardon of our Sins, by the merit of Christ blood, and no other Way. The second objection is. How can it be said;
and comfort for us in that goodnesse, and grace, that God hath wrought in our hearts by his holy spirit? The Scripture teacheth us, that there bee sundry graces,
and Comfort for us in that Goodness, and grace, that God hath wrought in our hearts by his holy Spirit? The Scripture Teaches us, that there be sundry graces,
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and 41 1. Blessed is hee that considereth the poore, the Lord will deliver him in time of trouble ; and Iam. 2.13. Mercy rejoyceth against judgement. 3. If a man can find that of conscience towards God, he can forgive his enemies, Matth. 6.14. If yee forgive men their trespasses, your heavenly Father also will forgive you.
and 41 1. Blessed is he that Considereth the poor, the Lord will deliver him in time of trouble; and Iam. 2.13. Mercy Rejoiceth against judgement. 3. If a man can find that of conscience towards God, he can forgive his enemies, Matthew 6.14. If ye forgive men their Trespasses, your heavenly Father also will forgive you.
The fourth use is to comfort Gods people, against their slips, and falls. This is the childrens bread, and belongs not to dogs, Mat. 15.26. Say not it is pitty these examples were written for many have stumbled at them.
The fourth use is to Comfort God's people, against their slips, and falls. This is the Children's bred, and belongs not to Dogs, Mathew 15.26. Say not it is pity these Examples were written for many have stumbled At them.
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and so have perished in despaire. When our Saviour was told, Matth. 15.12. that the Pharisees were offended at his Doctrine he answereth, verse 14. Let them alone ;
and so have perished in despair. When our Saviour was told, Matthew 15.12. that the Pharisees were offended At his Doctrine he Answers, verse 14. Let them alone;
For thy sake that art an humbled sinner were these things written. And of these things we may say as the Apostle doth, 1 Cor. 9.10. He saith it altogether for our sakes, for our sakes no doubt this is written. And Rom. 51.4. Whatsoever is written, is written for us, That in the ages to come he might show the exceeding riches of his grace (saith hee, Ephes. 2.7.) in his kindnesse towards us in Christ Iesus.
For thy sake that art an humbled sinner were these things written. And of these things we may say as the Apostle does, 1 Cor. 9.10. He Says it altogether for our sakes, for our sakes no doubt this is written. And Rom. 51.4. Whatsoever is written, is written for us, That in the ages to come he might show the exceeding riches of his grace (Says he, Ephesians 2.7.) in his kindness towards us in christ Iesus.
No more then those inscriptions that the Apostles, and our blessed Saviour himselfe have prefixed before their Epistles, which they di•ected unto the Churches of God.
No more then those inscriptions that the Apostles, and our blessed Saviour himself have prefixed before their Epistles, which they di•ected unto the Churches of God.
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From whence these two things will necessarily follow. 1. That they are profitable, and instruction may be had from them if the fault be not in our selves.
From whence these two things will necessarily follow. 1. That they Are profitable, and instruction may be had from them if the fault be not in our selves.
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For so saith the Holy Ghost of all Scripture. 2 Tim. 3.16. All Scripture is given by inspiration of God, and is profitable. And Rom. 15.4. Whatsoever things were written aforetime were written for our learning.
For so Says the Holy Ghost of all Scripture. 2 Tim. 3.16. All Scripture is given by inspiration of God, and is profitable. And Rom. 15.4. Whatsoever things were written aforetime were written for our learning.
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Yet do take liberty both in the publique reading of the Psalmes, and in their latine translation also (which they are commanded by the C•unc•ll of Trent (the rule of their faith) to hold for authenticall in all their publique readings, disputations, preachings,
Yet do take liberty both in the public reading of the Psalms, and in their latin Translation also (which they Are commanded by the C•unc•ll of Trent (the Rule of their faith) to hold for authentical in all their public readings, disputations, preachings,
and expositions, and charged that no man may dare or presume to reject it, upon any pretence whatsoever (and consequently) no not then when it doth most evidently,
and expositions, and charged that no man may Dare or presume to reject it, upon any pretence whatsoever (and consequently) no not then when it does most evidently,
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and palpably swor•e from, and pervert the meaning of the originall copies) both to leave out sondr• of the Holy Ghosts words as Selah alwaies in their 〈 ◊ 〉, (as they do also the conclusion of the Lords prayer) as also to add unto the •oly 〈 ◊ 〉 many words, yea and sometimes whole verses.
and palpably swor•e from, and pervert the meaning of the original copies) both to leave out sondr• of the Holy Ghosts words as Selac always in their 〈 ◊ 〉, (as they do also the conclusion of the lords prayer) as also to add unto the •oly 〈 ◊ 〉 many words, yea and sometime Whole Verses.
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Verily 〈 ◊ 〉 •nto you, till heaven, and earth passe, one jot or one title shall in no wise passe from the law, till all be fulfilled ) but to esteeme reverently of it,
Verily 〈 ◊ 〉 •nto you, till heaven, and earth pass, one jot or one title shall in no wise pass from the law, till all be fulfilled) but to esteem reverently of it,
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and most insist upon those portions of Gods truth above others, which are most profitable and usefull for their hearers (for this rule the Apostle himselfe followed in his preaching as appeareth by his speech, Acts 20.20. and this rule he prescribes to all other teachers, Tit. 3.8.) so may Gods people likewise in the reading of the Word exercise themselves most in those parts of it, that they can best profit by.
and most insist upon those portions of God's truth above Others, which Are most profitable and useful for their hearers (for this Rule the Apostle himself followed in his preaching as appears by his speech, Acts 20.20. and this Rule he prescribes to all other Teachers, Tit. 3.8.) so may God's people likewise in the reading of the Word exercise themselves most in those parts of it, that they can best profit by.
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But seeing it is certaine that whatsoever is written, is written for our learning, Rom. 15.4. we must learne to blame our selves, and not the Word if we can receive no profit by every part of it.
But seeing it is certain that whatsoever is written, is written for our learning, Rom. 15.4. we must Learn to blame our selves, and not the Word if we can receive no profit by every part of it.
We must lay the fault upon our own dulnesse as the Apostle teacheth the Hebrewes to do, Heb. 5.11. The duty, and respect we owe even to those parts of the Word which we cannot understand nor profit by;
We must lay the fault upon our own dulness as the Apostle Teaches the Hebrews to do, Hebrew 5.11. The duty, and respect we owe even to those parts of the Word which we cannot understand nor profit by;
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For this the Lord taxeth his people for, as for a heinous sin, Hos. 8.12. that they accounted the great things of his law which he had written unto them,
For this the Lord Taxes his people for, as for a heinous since, Hos. 8.12. that they accounted the great things of his law which he had written unto them,
Herein we should imitate the holy Prophets themselves, of whom the Apostle Peter saith, 1 Pet. 1.10, 11. that they enquired, and searched diligently what the meaning of those things might be which God had reveiled,
Herein we should imitate the holy prophets themselves, of whom the Apostle Peter Says, 1 Pet. 1.10, 11. that they inquired, and searched diligently what the meaning of those things might be which God had revealed,
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Now in the Title of this Psalme, the first thing that offers it selfe to our consideration is the person to whom it was dedicated or directed to the chi•fe musician, where wee are to observe.
Now in the Title of this Psalm, the First thing that offers it self to our consideration is the person to whom it was dedicated or directed to the chi•fe musician, where we Are to observe.
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but playing upon instruments, 1 Chron. 25.6. Nehem. 12. 2•. some stringed instruments called Neginoth, Psal. 4.1. some windy called Nehiloth, Psal. 5.1.
but playing upon Instruments, 1 Chronicles 25.6. Nehemiah 12. 2•. Some stringed Instruments called Neginoth, Psalm 4.1. Some windy called Nehiloth, Psalm 5.1.
and had a speciall function, and calling in that Church (by Gods appointment) whereupon they were wholly to attend and whereunto they were enabled by speciall gifts received from God, 1 Chron. 9.33. And these are the singers chiefe of the fathers of the Levites, who remaining in the chambers, were free:
and had a special function, and calling in that Church (by God's appointment) whereupon they were wholly to attend and whereunto they were enabled by special Gifts received from God, 1 Chronicles 9.33. And these Are the singers chief of the Father's of the Levites, who remaining in the chambers, were free:
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Therefore also they are called the Lords instruments of musicke, 1 Chron. 16.42. 2 Chron. 7.6. And the Priests waited on their office, the Levites also with instruments of musicke of the Lord.
Therefore also they Are called the lords Instruments of music, 1 Chronicles 16.42. 2 Chronicles 7.6. And the Priests waited on their office, the Levites also with Instruments of music of the Lord.
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Of the Caldea•s we do reade, that they had great variety of excellent musicians of their owne, Dan. •. 5. yet did they greatly desire to heare these musicians of the Temple, Psal. 137.3.
Of the Caldea•s we do read, that they had great variety of excellent musicians of their own, Dan. •. 5. yet did they greatly desire to hear these musicians of the Temple, Psalm 137.3.
And this may also seeme to bee the cause of that speciall favour, and bounty that Artaxerx•s the King of Persia shewed to them, more then to any other of the Priests and Levits that belonged to the Temple, N•h. 1•. 23.
And this may also seem to be the cause of that special favour, and bounty that Artaxerx•s the King of Persiam showed to them, more then to any other of the Priests and Levits that belonged to the Temple, N•h. 1•. 23.
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Thirdly, of these musicians there were sundry orders, and degrees; some were masters, and chiefe musicians, some were schollars, and inferiour unto them;
Thirdly, of these musicians there were sundry order, and Degrees; Some were Masters, and chief musicians, Some were Scholars, and inferior unto them;
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as we shall finde them set downe, 1. Chron. 25.1, 6. Neh. 12.46. It followeth now that we consider why this Psalme was committed to the chiefe musician.
as we shall find them Set down, 1. Chronicles 25.1, 6. Neh 12.46. It follows now that we Consider why this Psalm was committed to the chief musician.
and kept by the Levites in the Santuary, Deut. 17.18. The King is commanded to write him a copy of the law in a booke out of that booke which is before the Priests the Levites. And 31.9.
and kept by the Levites in the Santuary, Deuteronomy 17.18. The King is commanded to write him a copy of the law in a book out of that book which is before the Priests the Levites. And 31.9.
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Moses is said when he had written the law to have delivered unto the Priests the sons of Levi. And verse 26. of that Chapter, he commanded the Levites to take the booke of the law,
Moses is said when he had written the law to have Delivered unto the Priests the Sons of Levi. And verse 26. of that Chapter, he commanded the Levites to take the book of the law,
And there by the speciall providence of God it was preserved, and kept safe, even to the daies of Iosiah, 2 Chron. 34.14, 15. though there had beene most wicked Kings, such as Ahaz, Manasses, Amon, and many others that were great enemies unto it.
And there by the special providence of God it was preserved, and kept safe, even to the days of Josiah, 2 Chronicles 34.14, 15. though there had been most wicked Kings, such as Ahaz, Manasses, Amon, and many Others that were great enemies unto it.
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For this was the office of the Levites (and all the musicians of the temple were Levites) to sing Davids Psalmes in the temple as we shal see, 2 Chr. 29. •0 & Am. 8.3. we read of the songs of the temple.
For this was the office of the Levites (and all the musicians of the temple were Levites) to sing Davids Psalms in the temple as we shall see, 2 Christ 29. •0 & Am. 8.3. we read of the songs of the temple.
Thirdly, this Psalme was committed to the chiefe musician that it might be sung in the Temple, in the best manner, with that musick as might best affect the people of God, with the matter of this Psalme,
Thirdly, this Psalm was committed to the chief musician that it might be sung in the Temple, in the best manner, with that music as might best affect the people of God, with the matter of this Psalm,
and were cunning therein, 1 Chron. 25.7. yet among them some were more skilfull then other some, 1 Chron. 15.22. Chenaniah chiefe of the Levites was for song;
and were cunning therein, 1 Chronicles 25.7. yet among them Some were more skilful then other Some, 1 Chronicles 15.22. Chenaniah chief of the Levites was for song;
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It was used in Moses time, Exod. 15.1. and in the time of the Iudges, •udg. 5.1. and in the daies of Samuel, 1 Sam. 18.6, 7. in David, and Solomons time, 1 Chron. 6.32. in the daies of Iehosaphat, 2 Chron. 20.21.22. and of Hezekiah, 2 Chron. 29.28.30. and after the captivity in Nehemiahs time, Neh. 12.42. yea in the New Testament, our Saviour himselfe, and his Apostles used it, Matth 26 30. and prescribed it to Gods people, Col. 3.16.
It was used in Moses time, Exod 15.1. and in the time of the Judges, •udg. 5.1. and in the days of Samuel, 1 Sam. 18.6, 7. in David, and Solomons time, 1 Chronicles 6.32. in the days of Jehoshaphat, 2 Chronicles 20.21.22. and of Hezekiah, 2 Chronicles 29.28.30. and After the captivity in Nehemiah's time, Neh 12.42. yea in the New Testament, our Saviour himself, and his Apostles used it, Matthew 26 30. and prescribed it to God's people, Col. 3.16.
Secondly, this exercise was wont to be used by Gods people (and that by Gods ordinance) at all times when they met to performe publique worship to God, 1 Chron. 23.30.
Secondly, this exercise was wont to be used by God's people (and that by God's Ordinance) At all times when they met to perform public worship to God, 1 Chronicles 23.30.
and the Levites the sons of Asaph with Cymballs to praise the Lord with those songs (as Tremelius rendreth it) that David the King of Israel did deliver ;
and the Levites the Sons of Asaph with Cymbals to praise the Lord with those songs (as Tremelius rendereth it) that David the King of Israel did deliver;
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and Psalmes beside David as Deborah, Iudg. 5.1. and Anna the mother of Samuel, 1 Sam. 2.1. and Salomon, Cant. 1.1. and Mary the blessed Virgin, Luk. 1.46.
and Psalms beside David as Deborah, Judges 5.1. and Anna the mother of Samuel, 1 Sam. 2.1. and Solomon, Cant 1.1. and Marry the blessed Virgae, Luk. 1.46.
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The one at the bringing in of the Arke into the Temple, in the daies of Salomon, 2 Chron. 5.13. Iust at that instant when they lifted up their voice in singing (the 136. Psalme) the glory of the Lord filled the house.
The one At the bringing in of the Ark into the Temple, in the days of Solomon, 2 Chronicles 5.13. Just At that instant when they lifted up their voice in singing (the 136. Psalm) the glory of the Lord filled the house.
The other in that miraculous deliverance God gave to his people against the Ammonites, in the daies of Iehosaphat, 2 Chron. 20 22. When they began to sing and to praise God, the Lord set an ambushment against the children of Ammon, and Moab, and mount Seir.
The other in that miraculous deliverance God gave to his people against the Ammonites, in the days of Jehoshaphat, 2 Chronicles 20 22. When they began to sing and to praise God, the Lord Set an ambushment against the children of Ammon, and Moab, and mount Seir.
and surely it maketh much for the decency, and solemnity of Gods worship to do so, Psal. 147.1. Praise yet the Lord for it is good, to sing praises unto our God;
and surely it makes much for the decency, and solemnity of God's worship to do so, Psalm 147.1. Praise yet the Lord for it is good, to sing praises unto our God;
I would have such men seriously to consider, and meditate on these two places of Scripture, Rom. 10.10. With the heart a man beleeveth unto righteousnesse, but with the mouth confession is made unto salvation ; and Mar. 8.38.
I would have such men seriously to Consider, and meditate on these two places of Scripture, Rom. 10.10. With the heart a man Believeth unto righteousness, but with the Mouth Confessi is made unto salvation; and Mar. 8.38.
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3. Singing to the Lord, and lifting up your hearts to him in this service. Vnto thee ô Lord will I sing, saith David, Psal. 101.1. And the Apostle, Col. 3.16.
3. Singing to the Lord, and lifting up your hearts to him in this service. Unto thee o Lord will I sing, Says David, Psalm 101.1. And the Apostle, Col. 3.16.
and labouring to finde our selves edified by it, as the Apostle directeth us, Ephes. 5.19. 5. In a decent manner observing the tune, that the whole Congregation may be as one man in this service,
and labouring to find our selves edified by it, as the Apostle directeth us, Ephesians 5.19. 5. In a decent manner observing the tune, that the Whole Congregation may be as one man in this service,
as it is said, 2 Chron. •. 1•. The singers were as one, to make one sound to be heard in pra•sing and thanking the Lord: And Esa. 52.8. With the voice together they shall sing.
as it is said, 2 Chronicles •. 1•. The singers were as one, to make one found to be herd in pra•sing and thanking the Lord: And Isaiah 52.8. With the voice together they shall sing.
It is worth the observing that repentant David (or rather Gods spirit by his pen) calls his foule adultery, onely a going in to Bathsheba, a going into her chamber,
It is worth the observing that repentant David (or rather God's Spirit by his pen) calls his foul adultery, only a going in to Bathsheba, a going into her chamber,
or speake of their sin without shame, dare not speake broadly or immodestly of filthy actions Ephes. 4.29 ▪ Let no corrupt communication proceed out of your mouth, and 5.12. It is a shame even to speake of those things which are done of them in secret.
or speak of their since without shame, Dare not speak broadly or immodestly of filthy actions Ephesians 4.29 ▪ Let no corrupt communication proceed out of your Mouth, and 5.12. It is a shame even to speak of those things which Are done of them in secret.
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As in speaking of the lawfull use of marriage, Gen. 4.1. Adam knew Eve. Iudg. 15.1. I will go• in to my wife into the chamber Esa. 8.3. He went unto the Prophetesse, and she conceived. Gen ▪ •0. 4. Ab•mel•ch had not come neare her.
As in speaking of the lawful use of marriage, Gen. 4.1. Adam knew Eve. Judges 15.1. I will go• in to my wife into the chamber Isaiah 8.3. He went unto the Prophetess, and she conceived. Gen ▪ •0. 4. Ab•mel•ch had not come near her.
So speaking of the privie and unseemely part, he calls it, our nakednesse, Gen. 9.22. and our flesh, Gen. 17.13. and our shame, Esa. 47.3. Ier. 1•. 26.
So speaking of the privy and unseemly part, he calls it, our nakedness, Gen. 9.22. and our Flesh, Gen. 17.13. and our shame, Isaiah 47.3. Jeremiah 1•. 26.
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And covering of the feete, Iudg. 3.24. 1 Sam. 24.3. The reason of this is. First, the detestation that the Lord beareth to all filthinesse, Hab. 1.13. Thou art of purer eye then to behold evill. Deut. 23.14. That he see no uncleane thing in thee, and turne away from thee.
And covering of the feet, Judges 3.24. 1 Sam. 24.3. The reason of this is. First, the detestation that the Lord bears to all filthiness, Hab. 1.13. Thou art of Purer eye then to behold evil. Deuteronomy 23.14. That he see no unclean thing in thee, and turn away from thee.
Thirdly, there is great force in broad, and uncleane speech to corrupt the heart, and set it on fire with filthy lust, 1 Cor. 15.33. Be not deceived; evill communications corrupt good manners.
Thirdly, there is great force in broad, and unclean speech to corrupt the heart, and Set it on fire with filthy lust, 1 Cor. 15.33. Be not deceived; evil communications corrupt good manners.
This modesty, and care to keepe our selves from all shew of uncleannesse, and filthinesse we must declare. 1. In our speech, Col. 4.6. Let your speech be alway with grace, seasoned with ••lt.
This modesty, and care to keep our selves from all show of uncleanness, and filthiness we must declare. 1. In our speech, Col. 4.6. Let your speech be always with grace, seasoned with ••lt.
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Even Ministers tho they may lawfully speake of womens matters, and even of those marriage duties that are most secret, Levit. 12. 1 Cor 7. •, 4 yet may they not speake of these things broadly nor rudely,
Even Ministers though they may lawfully speak of women's matters, and even of those marriage duties that Are most secret, Levit. 12. 1 Cor 7. •, 4 yet may they not speak of these things broadly nor rudely,
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but with great gravity, and purity, 1 Tim. 5.2. 2. In lookes, and countenance; for even therein a filthy and immodest heart is oft discovered, 2 Pet. 2.14. Having eyes full of adultery.
but with great gravity, and purity, 1 Tim. 5.2. 2. In looks, and countenance; for even therein a filthy and immodest heart is oft discovered, 2 Pet. 2.14. Having eyes full of adultery.
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And surely, in respect of this, all that feare God have cause to bewaile, and complaine with the Prophet, Esa. 6.5. I dwell in the midst of a people of uncleane lips.
And surely, in respect of this, all that Fear God have cause to bewail, and complain with the Prophet, Isaiah 6.5. I dwell in the midst of a people of unclean lips.
but for this I say, that it is not possible the heart should be cleane when the mouth is so filthy, Matth. 15.18. Those things which proceed out of the mouth, come from the heart, and they defile the man. And 12.34. Out of the abundance of the heart the mouth speaketh.
but for this I say, that it is not possible the heart should be clean when the Mouth is so filthy, Matthew 15.18. Those things which proceed out of the Mouth, come from the heart, and they defile the man. And 12.34. Out of the abundance of the heart the Mouth speaks.
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Secondly, that they do it but in mirth, and will you not (say they) allow men to be merry? To whom I answer that this will be found a poore excuse one day.
Secondly, that they do it but in mirth, and will you not (say they) allow men to be merry? To whom I answer that this will be found a poor excuse one day.
The Apostle having condemned (among other sins) foolish talking, and jesting which are not convenient, Ephes. 5.4. concludes his speech thus in the 6. verse, Let no man deceive you with vaine words;
The Apostle having condemned (among other Sins) foolish talking, and jesting which Are not convenient, Ephesians 5.4. concludes his speech thus in the 6. verse, Let no man deceive you with vain words;
for because of these things commeth the wrath of God upon the children of disobedience. 2. Our mirth extenuateth not our sins, but aggravateth them rather;
for Because of these things comes the wrath of God upon the children of disobedience. 2. Our mirth extenuateth not our Sins, but Aggravateth them rather;
3. If thou hadst grace in thee thou wouldst finde that such mirth would end in heavinesse, as Salomon speaketh, Pro. 14.13 and grieve Gods spirit in thee, Ephes. 4.30.
3. If thou Hadst grace in thee thou Wouldst find that such mirth would end in heaviness, as Solomon speaks, Pro 14.13 and grieve God's Spirit in thee, Ephesians 4.30.
as they shall perceive, if they would consider well what our blessed Saviour saith, Matth. 12.37. By thy words thou shalt be justified, and by thy words thou shalt be condemned.
as they shall perceive, if they would Consider well what our blessed Saviour Says, Matthew 12.37. By thy words thou shalt be justified, and by thy words thou shalt be condemned.
A sin that defileth the land where it is committed, and the land cannot be cleansed of the bloud that is shed therein but by the bloud of him that shed it, Num. 35.33.
A since that Defileth the land where it is committed, and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it, Num. 35.33.
Yea what manner of person murdered he? Not an innocent onely, but him that was one of his worthies as appeareth, 2 Sam. 23.39. yea he murdered with him sundry others of Gods people, 2 Sam. 11.17. and that by the sword of Gods enemies, giving occasion of insultation thereby, 2 Sam. 12.9.
Yea what manner of person murdered he? Not an innocent only, but him that was one of his worthies as appears, 2 Sam. 23.39. yea he murdered with him sundry Others of God's people, 2 Sam. 11.17. and that by the sword of God's enemies, giving occasion of insultation thereby, 2 Sam. 12.9.
First, in respect of the person that committed these sins. 1. He was a man that had the remedy that God hath sanctified to keepe men from uncleannesse,
First, in respect of the person that committed these Sins. 1. He was a man that had the remedy that God hath sanctified to keep men from uncleanness,
or that was a novice in religion, but by a man that had attained to a rare degree of knowledge, as himselfe professeth, Psal. 119.99.100. and one that was of great note for the profession of the truth, and had most solemnely bound;
or that was a novice in Religion, but by a man that had attained to a rare degree of knowledge, as himself Professes, Psalm 119.99.100. and one that was of great note for the profession of the truth, and had most solemnly bound;
by one that had attained to a great sense of Gods favour, as appeareth by that prayer of his, Psal. 51 12. by one that had beene exercised with manifold tentations,
by one that had attained to a great sense of God's favour, as appears by that prayer of his, Psalm 51 12. by one that had been exercised with manifold tentations,
and so had had great experience in cases of conscience, as appeareth by that he saith, Psal. 40.12. The second circumstance that aggravateth his sin was the time when this whoredome was committed;
and so had had great experience in cases of conscience, as appears by that he Says, Psalm 40.12. The second circumstance that Aggravateth his since was the time when this whoredom was committed;
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even when Gods host was gone out against his enemies, 2 Sam. 11.1. that greatly increased his sin, Deut. 23.9. When the host goeth forth against thine enemies, then keepe thee from every wicked thing.
even when God's host was gone out against his enemies, 2 Sam. 11.1. that greatly increased his since, Deuteronomy 23.9. When the host Goes forth against thine enemies, then keep thee from every wicked thing.
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This may appeare also by Vriahs example, 2 Sam. 11.11. Tho he was not with the host in person now, yet should he have beene so much the more earnest with God in prayer for them as Moses was, Exod. 17.9.11.
This may appear also by Uriah's Exampl, 2 Sam. 11.11. Though he was not with the host in person now, yet should he have been so much the more earnest with God in prayer for them as Moses was, Exod 17.9.11.
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I do not deny but the regenerate may, and do fall oft into the same smaller sins and infirmities that they have oft beene humbled for, and repented of.
I do not deny but the regenerate may, and do fallen oft into the same smaller Sins and infirmities that they have oft been humbled for, and repented of.
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Iehosaphat sinned greatly in joyning in league with Ahaziah an enemy of God, but after his sin was effectually discovered unto him, 2 Chron. •0. 37. he could not be drawne to do so againe, 1 King. 22. 4•. The like we see in •oah that fell not againe to drunkennesse;
Jehoshaphat sinned greatly in joining in league with Ahaziah an enemy of God, but After his since was effectually discovered unto him, 2 Chronicles •0. 37. he could not be drawn to do so again, 1 King. 22. 4•. The like we see in •oah that fell not again to Drunkenness;
none was more forward, resolute, and constant ever after then he, in professing his love to Christ, Acts 1.15. & 2.14. & 3.12. & 4.8.19. tho he had afterward farre stronger tentations to deny Christ then he had at that time when he did it, Acts 5.18 40.12.4.6. and now grant this.
none was more forward, resolute, and constant ever After then he, in professing his love to christ, Acts 1.15. & 2.14. & 3.12. & 4.8.19. though he had afterwards Far Stronger tentations to deny christ then he had At that time when he did it, Acts 5.18 40.12.4.6. and now grant this.
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Secondly, admit the regenerate cannot fall totally, so as he should loose all saving grace, to which end are brought usually those places of Scripture as 1 Ioh. 3.9. Whosoever is borne of God doth not commit sin (that is, with the full sway of his soule) for his seede remaineth in him.
Secondly, admit the regenerate cannot fallen totally, so as he should lose all Saving grace, to which end Are brought usually those places of Scripture as 1 John 3.9. Whosoever is born of God does not commit since (that is, with the full sway of his soul) for his seed remains in him.
Which seed of God, and regenerating grace is therefore called immortall, 1 Pet. 1.23. and that David when he fell thus fearefully had not lost all grace may seeme to appeare by his prayer, Psal. 51.11. Take not thy holy spirit from me.
Which seed of God, and regenerating grace is Therefore called immortal, 1 Pet. 1.23. and that David when he fell thus fearfully had not lost all grace may seem to appear by his prayer, Psalm 51.11. Take not thy holy Spirit from me.
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And that any of us are kept from any the foulest sin, commeth wholly from the free grace of God, 2 Cor. 3.5. All our sufficiency is of God. Secondly, in Satan;
And that any of us Are kept from any the Foulest since, comes wholly from the free grace of God, 2 Cor. 3.5. All our sufficiency is of God. Secondly, in Satan;
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Who withdraweth his grace from his best children sometimes, and leaves them to themselves, as he did Hezekiah, 2 Chro. 32.31. 1. To correct their carelesnesse, and carnall security;
Who withdraweth his grace from his best children sometime, and leaves them to themselves, as he did Hezekiah, 2 Chro 32.31. 1. To correct their carelessness, and carnal security;
Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorne in the flesh, the messenger of Satan to buffet me,
Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the Flesh, the Messenger of Satan to buffet me,
and then, into adultery, or drunkennesse, or oppression, or revenge in many things we offend all, Iames 3.2. the best have had their faults, I may be Gods childe for all that.
and then, into adultery, or Drunkenness, or oppression, or revenge in many things we offend all, James 3.2. the best have had their Faults, I may be God's child for all that.
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though they be principally meant of the judgements that fell upon others for sin, yet may they also fitly be spoken of the falls of others also that are recorded in the Word) that he that thinketh best of his owne standing may take the more heed to himselfe lest he also fall, 1 Cor. 10.12.
though they be principally meant of the Judgments that fell upon Others for since, yet may they also fitly be spoken of the falls of Others also that Are recorded in the Word) that he that Thinketh best of his own standing may take the more heed to himself lest he also fallen, 1 Cor. 10.12.
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What cause have we thus to feare, as long as we are sure we can never fall totally, we cannot fall finally? Iob. 5.24. He that beleeveth in Christ hath everlasting life, and shall not come into condemnation but hath passed from death to life.
What cause have we thus to Fear, as long as we Are sure we can never fallen totally, we cannot fallen finally? Job 5.24. He that Believeth in christ hath everlasting life, and shall not come into condemnation but hath passed from death to life.
But admit thou wert sure of that, is it no cause of feare, that thou moist for all this fall into so foule sins as thou hast heard of? I tell thee that by falling into such sins.
But admit thou Wertenberg sure of that, is it not cause of Fear, that thou moist for all this fallen into so foul Sins as thou hast herd of? I tell thee that by falling into such Sins.
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They rebelled, and vexed his holy spirit, therefore was he turned to be their enemy, and he sought against them, saith the Prophet, Esa 63.10. Take David for an instance, and example of this.
They rebelled, and vexed his holy Spirit, Therefore was he turned to be their enemy, and he sought against them, Says the Prophet, Isaiah 63.10. Take David for an instance, and Exampl of this.
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Fourthly, though the seed of God will remaine in thee notwithstanding these sins, yet wilt thou loose all the use and comfort of that grace that is in thee, Psal. 51.12. Restore to me the joy of thy salvation ;
Fourthly, though the seed of God will remain in thee notwithstanding these Sins, yet wilt thou lose all the use and Comfort of that grace that is in thee, Psalm 51.12. Restore to me the joy of thy salvation;
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Fiftly, thou maist bring on thyselfe, by such fails, the intollerable torment of a wounded spirit and who can beare that, saith Solomon, Pro. 18.14? Sixtly, no man can tell thee how long thou maist continue in this uncomfortable and wretched estate:
Fifty, thou Mayest bring on thyself, by such fails, the intolerable torment of a wounded Spirit and who can bear that, Says Solomon, Pro 18.14? Sixty, no man can tell thee how long thou Mayest continue in this uncomfortable and wretched estate:
I will put my feare in their hearts, that they shall not depart from me, saith the Lord, Ier. 32 40. & Pro. 28.14. Blessed is the man that feareth alway ; & Phil. 2.12. Worke out your salvation with feare, and trembling.
I will put my Fear in their hearts, that they shall not depart from me, Says the Lord, Jeremiah 32 40. & Pro 28.14. Blessed is the man that fears always; & Philip 2.12. Work out your salvation with Fear, and trembling.
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If vision faile (either through the Ministers fault, or the peoples) the people will decay, Pro. 29.18. He that would not quench the spirit, must not d••ise prophecyings ;
If vision fail (either through the Ministers fault, or the peoples) the people will decay, Pro 29.18. He that would not quench the Spirit, must not d••ise prophesyings;
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that is the oft hearing of the Word preached, saith the Apostle, 1 Thess. 5.19, 20. If we exhort not one another (or our selves) daily we shall be in danger to be hardned with the deceitfulnesse of sinne,
that is the oft hearing of the Word preached, Says the Apostle, 1 Thess 5.19, 20. If we exhort not one Another (or our selves) daily we shall be in danger to be hardened with the deceitfulness of sin,
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Every day will bring upon us one evill, and occasion of sorrow, or another, Mat. 6.34. All teares shall never be wiped from our eyes while we live here, Rev. 21.4.
Every day will bring upon us one evil, and occasion of sorrow, or Another, Mathew 6.34. All tears shall never be wiped from our eyes while we live Here, Rev. 21.4.
As the earthen vessels that were legally polluted, could not be purged but by breaking, Levit. 11.33. & 15.12. Till we die we can never be freed from Sathans assaults, and tentations.
As the earthen vessels that were legally polluted, could not be purged but by breaking, Levit. 11.33. & 15.12. Till we die we can never be freed from Satan's assaults, and tentations.
When the righteous turneth away from his righteousnesse (saith the Lord, Ezek. 18.24.) and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? all his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed,
When the righteous turns away from his righteousness (Says the Lord, Ezekiel 18.24.) and Committeth iniquity, and does according to all the abominations that the wicked man does, shall he live? all his righteousness that he hath done shall not be mentioned in his trespass that he hath trespassed,
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2. If we fall away we shall be in farre worse case then if we had never begun well, 2 Pet. 2 21. It had beene better for them not to have knowne the way of righteousnesse,
2. If we fallen away we shall be in Far Worse case then if we had never begun well, 2 Pet. 2 21. It had been better for them not to have known the Way of righteousness,
as is evident in those that are compared to the stony ground, Mar. 4.16, 17. and those of whom the Apostle speaketh, Heb. 6.4 — 6. But if thy heart be sound be the measure of grace thou hast received little or much;
as is evident in those that Are compared to the stony ground, Mar. 4.16, 17. and those of whom the Apostle speaks, Hebrew 6.4 — 6. But if thy heart be found be the measure of grace thou hast received little or much;
Though God visit their transgressions with the rod, & their iniquities with stripes, neverthelesse his loving kindnes he will not utterly take from the,
Though God visit their transgressions with the rod, & their iniquities with stripes, nevertheless his loving kindness he will not utterly take from thee,
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nor suffer his faithfulnes to faile, his covenant he will not break, as he promiseth, Ps. 89.32 — 34. 2. Thou hast great cause to hope thou shalt never fall into scandalous, and foule crimes.
nor suffer his faithfulness to fail, his Covenant he will not break, as he promises, Ps. 89.32 — 34. 2. Thou hast great cause to hope thou shalt never fallen into scandalous, and foul crimes.
For concerning such falls the faithfull may confidently expostulate with the Lord, as David doth, Psal. 56.13. Thou hast delivered my soule from death;
For Concerning such falls the faithful may confidently expostulate with the Lord, as David does, Psalm 56.13. Thou hast Delivered my soul from death;
If yee do these things (saith the Apostle, 2 Pet. 1.10. that is seeke for one grace as well as another) ye shall never fall. Then shall I not be ashamed (nor disappointed of my hope, saith David, Psal. 119.6.) when I have respect to all thy commandements.
If ye do these things (Says the Apostle, 2 Pet. 1.10. that is seek for one grace as well as Another) you shall never fallen. Then shall I not be ashamed (nor disappointed of my hope, Says David, Psalm 119.6.) when I have respect to all thy Commandments.
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why they have never pleaded their owne goodnesse but his mercy onely, are principally two. 1. The utter insufficiency that is in their owne goodnesse to ground their hope upon it. 2. The all sufficiency that is in the mercy,
why they have never pleaded their own Goodness but his mercy only, Are principally two. 1. The utter insufficiency that is in their own Goodness to ground their hope upon it. 2. The all sufficiency that is in the mercy,
For 1. It is no more then we are bound to for the present, and therefore cannot satisfie for that that is past. Luke 17.10. When ye have done all those things that are commanded you, say, we are unprofitable servants;
For 1. It is no more then we Are bound to for the present, and Therefore cannot satisfy for that that is past. Lycia 17.10. When you have done all those things that Are commanded you, say, we Are unprofitable Servants;
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What is all the money we can make (all that we can do or suffer) towards the paiment of a debt, of ten thousand talents? and such a debt is our sin, Mat. 8. •4.
What is all the money we can make (all that we can do or suffer) towards the payment of a debt, of ten thousand Talents? and such a debt is our since, Mathew 8. •4.
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and reward we looke for, the eternall happinesse, and glory of the li•e to come? • Cor. 4.17. Our light affliction which is but for a moment, worketh for us (fitteth, and prepareth us for) a farre more exceeding, and eternall wright of glory.
and reward we look for, the Eternal happiness, and glory of the li•e to come? • Cor. 4.17. Our Light affliction which is but for a moment, works for us (fits, and Prepareth us for) a Far more exceeding, and Eternal wright of glory.
and which he observed in the Lords gracious disposition, and on which he grounded his hope. 1. There is in the Lord loving kindnesse. 2. There are in the Lord tender mercies. 3. There is in the Lord a multitude of tender mercies.
and which he observed in the lords gracious disposition, and on which he grounded his hope. 1. There is in the Lord loving kindness. 2. There Are in the Lord tender Mercies. 3. There is in the Lord a multitude of tender Mercies.
He set his love upon us, (as Moses saith, Deut 7 7, 8) because he loved us. He even resteth in his owne love (as the Prophet speaketh, Zeph. 3.1.) and seeketh no further.
He Set his love upon us, (as Moses Says, Deuteronomy 7 7, 8) Because he loved us. He even rests in his own love (as the Prophet speaks, Zephaniah 3.1.) and seeks no further.
Nothing moved him to be gracious, and mercifull unto us but onely his owne good will, and pleasure. So Esa. 43.25. I, even I am he that bl•••eth ou• thy transgressions for mine owne sake. So 2 Sam. 7. •1.
Nothing moved him to be gracious, and merciful unto us but only his own good will, and pleasure. So Isaiah 43.25. I, even I am he that bl•••eth ou• thy transgressions for mine own sake. So 2 Sam. 7. •1.
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This is excellently set forth, Ezek. 16.9 — 14. He anointed his beloved one with oyle, cloathed her with broidered work, covered her with silke, de•ked her with ornaments, put bracelets upon her hands,
This is excellently Set forth, Ezekiel 16.9 — 14. He anointed his Beloved one with oil, clothed her with broidered work, covered her with silk, de•ked her with Ornament, put bracelets upon her hands,
as is also notably set forth in that 16. of Ezek. When the Lord first passed by his beloved (as it is said, verse 8) and looked upon her, and her time was the time of love ; when he first loved her:
as is also notably Set forth in that 16. of Ezekiel When the Lord First passed by his Beloved (as it is said, verse 8) and looked upon her, and her time was the time of love; when he First loved her:
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And this is the first thing that Davi• here considered in the mercy, and goodnesse of the Lord that made him to hope he should find mercy with him for the pardon of his sin.
And this is the First thing that Davi• Here considered in the mercy, and Goodness of the Lord that made him to hope he should find mercy with him for the pardon of his since.
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For thus it hath pleased the Lord to condescend unto our capacity, and to make knowne unto us in his Word his gracious disposition, by comparing himselfe unto a most tender hearted man or woman, and attributing bowells unto himselfe. Esay 63.15. Where is the multitude of thy bowells, and of thy mercies towards me;
For thus it hath pleased the Lord to condescend unto our capacity, and to make known unto us in his Word his gracious disposition, by comparing himself unto a most tender hearted man or woman, and attributing bowels unto himself. Isaiah 63.15. Where is the multitude of thy bowels, and of thy Mercies towards me;
and grieve for them, and feele their bowells within moved, and pained with it; and this is the very nature of man, humanity, and not the corruption of nature.
and grieve for them, and feel their bowels within moved, and pained with it; and this is the very nature of man, humanity, and not the corruption of nature.
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and be moved with it, and grieve with them. Iam. 5.11. He is pitifull, and of tender mercy. Exod. 22.27. When he cryeth unto me, I will heare, for I am gracious.
and be moved with it, and grieve with them. Iam. 5.11. He is pitiful, and of tender mercy. Exod 22.27. When he Cries unto me, I will hear, for I am gracious.
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and shewed a fatherly affection towards the poore wretch, even at that time? like Ioshua to Achan. Iosh. 7.19. My sonne I pray thee give glory to the Lord God of Israel.
and showed a fatherly affection towards the poor wretch, even At that time? like Ioshua to achan. Joshua 7.19. My son I pray thee give glory to the Lord God of Israel.
and wept, and beene as apt to cry, even as the child it selfe? Surely so it is with the Lord. Psalm. 103.13. As a father pitieth his children, so doth the Lord pitie them that feare him ;
and wept, and been as apt to cry, even as the child it self? Surely so it is with the Lord. Psalm. 103.13. As a father Pitieth his children, so does the Lord pity them that Fear him;
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of which wee have a proverb, foolish pitty, marrs the City, that may be called well, Crudelis misericordia. But the Lords love is guided by his infinite wisedome, and judgement;
of which we have a proverb, foolish pity, mars the city, that may be called well, Crudelis misericordia. But the lords love is guided by his infinite Wisdom, and judgement;
hee will correct the dearest of his children, and that sharply too, rather then hee will see them spoiled. 1. Cor. 11.32. When wee are judged, we are chastened of the Lord, that we should not bee condemned with the world.
he will correct the dearest of his children, and that sharply too, rather then he will see them spoiled. 1. Cor. 11.32. When we Are judged, we Are chastened of the Lord, that we should not be condemned with the world.
Yet taketh he no pleasure in correcting them; but as hee doth it, most unwillingly. Psal. 103.8. He is slow to anger, Lament. 3.33. He doth not afflict willingly, nor grieve the children of men ;
Yet Takes he no pleasure in correcting them; but as he does it, most unwillingly. Psalm 103.8. He is slow to anger, Lament. 3.33. He does not afflict willingly, nor grieve the children of men;
Both which properties are most pathetically expressed, Hosea 11.8, How shall I give thee up Ephraim? How shall I deliver thee up Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together.
Both which properties Are most pathetically expressed, Hosea 11.8, How shall I give thee up Ephraim? How shall I deliver thee up Israel? How shall I make thee as Admah? How shall I Set thee as Zeboim? Mine heart is turned within me, my repentings Are kindled together.
without any other respect at all to the person (be he friend or foe, good or bad) onely because he seeth him to bee in misery, Mine eye affecteth my heart (saith the Church, Lamen. 3.51.
without any other respect At all to the person (be he friend or foe, good or bad) only Because he sees him to be in misery, Mine eye affects my heart (Says the Church, Lamen. 3.51.
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as a duty wee owe to them that are in misery to visit them, to go and see them. Iam. 1.27. Pure religion, and undefiled before God, is this, to visite the fatherlesse, and the widow in their affliction.
as a duty we owe to them that Are in misery to visit them, to go and see them. Iam. 1.27. Pure Religion, and undefiled before God, is this, to visit the fatherless, and the widow in their affliction.
they could not abide to looke on him, but passed by on the other side, Lu. 10.31, 32. Even so is it with our most mercifull and tender-hearted Father, the very sight of our misery without any other motive in the world, is sufficient to move him to pitty,
they could not abide to look on him, but passed by on the other side, Lu. 10.31, 32. Even so is it with our most merciful and tender-hearted Father, the very sighed of our misery without any other motive in the world, is sufficient to move him to pity,
Surely I have seene the affliction of my people, for I know their sorrowes, and am come downe to deliver them. Ieremy 31.20. My bowells are troubled for him, I will surely have mercy upon him saith the Lord.
Surely I have seen the affliction of my people, for I know their sorrows, and am come down to deliver them. Ieremy 31.20. My bowels Are troubled for him, I will surely have mercy upon him Says the Lord.
Yea, the sight of the misery even of wicked men, doth worke this upon his tender heart, Psal 146.7, 8, 9. The Lord looseth the prisoners, the Lord openeth the eyes of the blind;
Yea, the sighed of the misery even of wicked men, does work this upon his tender heart, Psalm 146.7, 8, 9. The Lord loses the Prisoners, the Lord Openeth the eyes of the blind;
the Lord raiseth them that are bowed downe; the Lord preserveth the strangers, hee relieveth the fatherlesse and widow. So againe, Psalme 78.38. He being full of compassion, forgave their iniquity, and destroyed them not;
the Lord Raiseth them that Are bowed down; the Lord Preserveth the Strangers, he relieves the fatherless and widow. So again, Psalm 78.38. He being full of compassion, forgave their iniquity, and destroyed them not;
In the Lord there is a multitude of tender mercies. He is aboundant in goodnesse, Exod. •4. 6. Plenteous in mercy, Psal. 86.5. Full of compassion. Psal 86.15. Rich in mercy. Ephe. 2.4. Admire it we may, but no man is able to expresse, and utter how great the mercy of the Lord is, Psal 36.7. How excellent is thy loving kindnesse? The mercies and kindnesses of all the men in the world compared to it, are but as a drop of water, to the great Ocean.
In the Lord there is a multitude of tender Mercies. He is abundant in Goodness, Exod •4. 6. Plenteous in mercy, Psalm 86.5. Full of compassion. Psalm 86.15. Rich in mercy. Ephes 2.4. Admire it we may, but no man is able to express, and utter how great the mercy of the Lord is, Psalm 36.7. How excellent is thy loving kindness? The Mercies and Kindnesses of all the men in the world compared to it, Are but as a drop of water, to the great Ocean.
but there is no sin so heinous, but the Lord is able to forgive it, Exod. 34.7. Forgiving iniquitie, transgression, and sin. Matth. 12.31. All manner of sin, and blasphemy, shall be forgiven unto men.
but there is no since so heinous, but the Lord is able to forgive it, Exod 34.7. Forgiving iniquity, Transgression, and since. Matthew 12.31. All manner of since, and blasphemy, shall be forgiven unto men.
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For hee requireth this mercy even in us. Matth. 18.22. Thou shalt forgive him I say not unto thee, untill seven times, but untill seventy times seven times.
For he requires this mercy even in us. Matthew 18.22. Thou shalt forgive him I say not unto thee, until seven times, but until seventy times seven times.
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and mercy of God, and to nothing else. Therefore the Apostle in that place I last named. 1. Pet. 5.12. calleth the true religion and Doctrine of God (for that is it hee meaneth in that place) by a Metonimy, the true grace of God, because the whole subject matter of it, was the grace of God;
and mercy of God, and to nothing Else. Therefore the Apostle in that place I last nam. 1. Pet. 5.12. calls the true Religion and Doctrine of God (for that is it he means in that place) by a Metonymy, the true grace of God, Because the Whole Subject matter of it, was the grace of God;
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and no unrighteousnesse is in him. In this religion be resolute I pray you: 1 Cor. 16.13. Watch yee, stand fast in the faith, quit you like men, be strong.
and no unrighteousness is in him. In this Religion be resolute I pray you: 1 Cor. 16.13. Watch ye, stand fast in the faith, quit you like men, be strong.
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Make straight paths to your feete (as the Apostle speaketh Heb. 12.13) goe steadily, goe strongly, waver not, lest that that is halting, be turned out of the way.
Make straight paths to your feet (as the Apostle speaks Hebrew 12.13) go steadily, go strongly, waver not, lest that that is halting, be turned out of the Way.
I will therefore give you for a preservative, that which the Apostle speaketh, Gal. 1.9. If any man preach any other Gospell unto you then that ye have received, let him be accursed.
I will Therefore give you for a preservative, that which the Apostle speaks, Gal. 1.9. If any man preach any other Gospel unto you then that you have received, let him be accursed.
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But if it be of workes, then it is no more grace, otherwise worke is no more worke. And Gal. 5.4. Christ is become of none effect unto you, whosoever of you are justified by the Law, ye are fallen from grace. Secondly.
But if it be of works, then it is no more grace, otherwise work is no more work. And Gal. 5.4. christ is become of none Effect unto you, whosoever of you Are justified by the Law, you Are fallen from grace. Secondly.
That the works of those that are true beleevers, doe merit eternall life, contrary to the Word, Esa. 64.6. All our righteousnesses are as filthy raggs, Luke 17.10. When ye have done all those things which are commanded you, say, Wee are unprofitable servants, we haue done that which was our duty to doe ;
That the works of those that Are true believers, do merit Eternal life, contrary to the Word, Isaiah 64.6. All our Righteousness Are as filthy rags, Lycia 17.10. When you have done all those things which Are commanded you, say, we Are unprofitable Servants, we have done that which was our duty to do;
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And the chiefe part of the old leaven, as you have heard that sowreth the Sacrament to us, is malice and uncharitablenesse that we bring with us to it.
And the chief part of the old leaven, as you have herd that soureth the Sacrament to us, is malice and uncharitableness that we bring with us to it.
For, 1. these men shew manifest contempt to Christ, and his blessed ordinance, and that they never found any sweetnesse in it, that rather then they will forsake their malice,
For, 1. these men show manifest contempt to christ, and his blessed Ordinance, and that they never found any sweetness in it, that rather then they will forsake their malice,
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and seeke reconciliation, they will want it. To them I will say, as Esay 7.13. Is it a small thing for you to weary men, but will ye weary my God also? That which the Apostle saith. 1. Pet. 2.2, 3. of the word may be applyed also to the Sacrament, which is well called Visibile Verbum, hee that hath tasted how sweet and gracious the Lord is, cannot choose but as a new borne babe desire it.
and seek reconciliation, they will want it. To them I will say, as Isaiah 7.13. Is it a small thing for you to weary men, but will you weary my God also? That which the Apostle Says. 1. Pet. 2.2, 3. of the word may be applied also to the Sacrament, which is well called Visibile Verbum, he that hath tasted how sweet and gracious the Lord is, cannot choose but as a new born babe desire it.
They that put Christ, and his ordinances from themselves in this sort, they doe even give judgement against themselves, that they are unworthy of everlasting life, as the Apostle speaketh to the Iewes. Acts 13.46. 2. These men professe they will live still in malice,
They that put christ, and his ordinances from themselves in this sort, they do even give judgement against themselves, that they Are unworthy of everlasting life, as the Apostle speaks to the Iewes. Acts 13.46. 2. These men profess they will live still in malice,
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and have no desire to bee reconciled. Esay 3.9. They declare their sinne as Sodome, they hide it not, woe unto their soule, for they have rewarded evill unto themselves.
and have no desire to be reconciled. Isaiah 3.9. They declare their sin as Sodom, they hide it not, woe unto their soul, for they have rewarded evil unto themselves.
For if they had an unfeined desire to bee reconciled, they need not refuse to receive the Sacrament. 2. Corinth. 8.12. If there bee first a willing mind it is accepted. Thou wilt object.
For if they had an unfeigned desire to be reconciled, they need not refuse to receive the Sacrament. 2. Corinth. 8.12. If there be First a willing mind it is accepted. Thou wilt Object.
If the letting of the Sunne once goe downe upon thy wrath, bee a giving place to the Devill, Ephesians 4.26, 27. What place hast thou given to the Devill, that hast let so many Sunnes goe downe upon thy wrath,
If the letting of the Sun once go down upon thy wrath, be a giving place to the devil, Ephesians 4.26, 27. What place hast thou given to the devil, that hast let so many Suns go down upon thy wrath,
as is plaine by the earnest charge the Apostle giveth them that would receive comfort by the Word, to lay away all malice first, Iames 1. 2•. Receive with meekenesse the engrafted word.
as is plain by the earnest charge the Apostle gives them that would receive Comfort by the Word, to lay away all malice First, James 1. 2•. Receive with meekness the engrafted word.
Yea, when thou sayest the Lords prayer, thou prayest God would stand affected to thee, as thou standest affected to thine enemies. Mat. 6.12. Forgive us our trespasses, as we forgive them that trespas against us. But to leave these;
Yea, when thou Sayest the lords prayer, thou Prayest God would stand affected to thee, as thou Standest affected to thine enemies. Mathew 6.12. Forgive us our Trespasses, as we forgive them that trespass against us. But to leave these;
For this Doctrine, if it be rightly understood and beleeved, hath great force to stirre us up, 1. To sundry duties that we owe unto men, with whom wee live, 2. And chief•ly to sundry other duties, that we owe unto the Lord himselfe.
For this Doctrine, if it be rightly understood and believed, hath great force to stir us up, 1. To sundry duties that we owe unto men, with whom we live, 2. And chief•ly to sundry other duties, that we owe unto the Lord himself.
as the knowledge, and true consideration of the Lords marvellous mercy and goodnesse towards us, Ephes. 4.32. Be yee kind one to another, tender-hearted, forgiving one another, even as God for Christs sake hath forgiven you. Colos. 3. •3.
as the knowledge, and true consideration of the lords marvellous mercy and Goodness towards us, Ephesians 4.32. Be ye kind one to Another, tender-hearted, forgiving one Another, even as God for Christ sake hath forgiven you. Colos 3. •3.
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2. Whatsoever the party bee that hath wronged us; for so doth God forgive the unworthyest of all, Rom. 10.21. All the day long he stretcheth forth his hands to a disobedient, and gain-saying people ;
2. Whatsoever the party be that hath wronged us; for so does God forgive the Unworthiest of all, Rom. 10.21. All the day long he Stretcheth forth his hands to a disobedient, and gainsaying people;
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such as hee sought reconciliation with, and they scorned it, and despised it. 3. How oft soever wee have forgiven him already. Matth. 18.12. I say not untill seven times, but untill seventy times seven times.
such as he sought reconciliation with, and they scorned it, and despised it. 3. How oft soever we have forgiven him already. Matthew 18.12. I say not until seven times, but until seventy times seven times.
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For so doth God forgive, as our Saviour sheweth, by inferring that parable, verse 23 Therefore is the Kingdome of heaven likened unto a certaine King, &c. If any man shall object, it is impossible we should forgive, as God forgiveth? can there be that mercy and goodnesse in us, that is in the Lord? Would I could forgive wrongs but as some men that I know can, to forgive as God forgiveth, I shall never be able. I answer. Indeed thou canst not.
For so does God forgive, as our Saviour shows, by inferring that parable, verse 23 Therefore is the Kingdom of heaven likened unto a certain King, etc. If any man shall Object, it is impossible we should forgive, as God forgiveth? can there be that mercy and Goodness in us, that is in the Lord? Would I could forgive wrongs but as Some men that I know can, to forgive as God forgiveth, I shall never be able. I answer. Indeed thou Canst not.
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Our Saviour therefore having spoken of this very point of forgiving wrongs, inferreth. Mat. 5.48. Be ye therefore perfect, even as your Father which is in heaven is perfect.
Our Saviour Therefore having spoken of this very point of forgiving wrongs, infers. Mathew 5.48. Be you Therefore perfect, even as your Father which is in heaven is perfect.
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There is no proportion betweene that which the Lord forgiveth to us, and that which wee are to forgive unto men, no more then betweene a debt of an hundred pence,
There is no proportion between that which the Lord forgiveth to us, and that which we Are to forgive unto men, no more then between a debt of an hundred pence,
And I doe acknowledge Gods good providence in directing my ministery so, as (in handling of mine ordinary text) I should have so just occasion given mee to fall upon this point at this time.
And I do acknowledge God's good providence in directing my Ministry so, as (in handling of mine ordinary text) I should have so just occasion given me to fallen upon this point At this time.
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And what meant he by the old leaven? he telleth you in the next verse, it is the leaven of malice, especially, that wee must bee carefull to purge out.
And what meant he by the old leaven? he Telleth you in the next verse, it is the leaven of malice, especially, that we must be careful to purge out.
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He that eateth and drinketh unworthily, eateth and drinketh (NONLATINALPHABET saith the Originall, which the old vulgar Latin translateth, judgement, but Master Beza, and the Geneva, and our new translation) damnation to himselfe. Damnation,
He that Eateth and Drinketh unworthily, Eateth and Drinketh (Says the Original, which the old Vulgar Latin Translate, judgement, but Master Beza, and the Geneva, and our new Translation) damnation to himself. Damnation,
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that after he had received the Passeover, Satan entred into him. How came this to passe? Hee had given place to the Devill before, he came in malice to the Sacrament,
that After he had received the Passover, Satan entered into him. How Come this to pass? He had given place to the devil before, he Come in malice to the Sacrament,
The meaning then is, that after the receiving of the Passeover, Satan got further power over him, hee became two-fold more the child of hell then before.
The meaning then is, that After the receiving of the Passover, Satan god further power over him, he became twofold more the child of hell then before.
I pray you therefore let us take heed to our selves by this fearefull example. Certainly, somewhat hath beene amisse in us, that many of us have so often received,
I pray you Therefore let us take heed to our selves by this fearful Exampl. Certainly, somewhat hath been amiss in us, that many of us have so often received,
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Is it possible to eate the flesh of Christ, and drinke his bloud, and be never the better for it, receive no increase of grace by it? Hee that eateth my flesh,
Is it possible to eat the Flesh of christ, and drink his blood, and be never the better for it, receive no increase of grace by it? He that Eateth my Flesh,
But it is much to be feared many have in the Sacrament, eaten, and drunke judgement (if not damnation) to themselves, for they grow as Iudas did, worse,
But it is much to be feared many have in the Sacrament, eaten, and drunk judgement (if not damnation) to themselves, for they grow as Iudas did, Worse,
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Ioh. 3.3. 2. Pray with the Apostle Lu. 17.5. Lord increase our faith. If thou wert well perswaded, how great the Lords love hath bin to thee: thou wouldst easily doe it,
John 3.3. 2. prey with the Apostle Lu. 17.5. Lord increase our faith. If thou Wertenberg well persuaded, how great the lords love hath been to thee: thou Wouldst Easily do it,
Canst thou say, thou hast loved thus? O happy thou then. If any man shall object as Iohn 6.60. this is an hard saying, who can heare it? who can endure such Doctrine? flesh and bloud can never doe this.
Canst thou say, thou hast loved thus? O happy thou then. If any man shall Object as John 6.60. this is an hard saying, who can hear it? who can endure such Doctrine? Flesh and blood can never do this.
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Looke to thy patterne therefore, and thou shalt find, thy Saviour loved thus, hee was grieved that his enemies would not be reclaimed, Mar. 3.5. He mourned for the hardnesse of their hearts, and 8.12. He sighed deepely in his spirit for them.
Look to thy pattern Therefore, and thou shalt find, thy Saviour loved thus, he was grieved that his enemies would not be reclaimed, Mar. 3.5. He mourned for the hardness of their hearts, and 8.12. He sighed deeply in his Spirit for them.
and hee thinketh ill of will not be reconciled, reclaimed, reformed, will grieve for it, it is a trouble to his mind to thinke ill of any man, to be at ods and variance, to be strange to any man (though this cannot be avoided,
and he Thinketh ill of will not be reconciled, reclaimed, reformed, will grieve for it, it is a trouble to his mind to think ill of any man, to be At ods and variance, to be strange to any man (though this cannot be avoided,
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turne ye, turne ye from your evill waies, for why will ye die O house of Israel? Hast thou this charity? I know thou pretendest against such as thou hatest he is a bad man, &c. And dost thou dislike him for his badnesse onely. 1. Likest thou none that are as bad? 2. Can thy heart witnesse thou hast unfainedly desired his amendment? Gal. 6.7. Be not deceived God is not mocked.
turn you, turn you from your evil ways, for why will you die Oh house of Israel? Hast thou this charity? I know thou pretendest against such as thou Hatest he is a bad man, etc. And dost thou dislike him for his badness only. 1. Likest thou none that Are as bad? 2. Can thy heart witness thou hast unfeignedly desired his amendment? Gal. 6.7. Be not deceived God is not mocked.
He can therefore pray for such. Mat. 5.44. I say unto you love your enemies pray for them that despitefully use you, and persecute you. 2 Thess. 3.15. Count him not as an enemy but admonish him.
He can Therefore pray for such. Mathew 5.44. I say unto you love your enemies pray for them that despitefully use you, and persecute you. 2 Thess 3.15. Count him not as an enemy but admonish him.
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nor dares shew kindnesse to them, nor ought, till he see them repent. 2. Thess. 3.14. Note such, and keepe no company with them that they may be ashamed ;
nor dares show kindness to them, nor ought, till he see them Repent. 2. Thess 3.14. Note such, and keep no company with them that they may be ashamed;
2 Though he be inferiour to himselfe. Gen. 13.8. Abraham said to Lot, &c. For so doth our father, he seeketh to his enemies for peace. 2. Cor. 5.20. God beseecheth you by us to be reconciled.
2 Though he be inferior to himself. Gen. 13.8. Abraham said to Lot, etc. For so does our father, he seeks to his enemies for peace. 2. Cor. 5.20. God Beseecheth you by us to be reconciled.
and to love him, and is therefore willing to seeke peace, and use all meanes of reconciliation that he can. Psal. 34.14. Seeke peace, and ensue it. Rom. 12.18. If it be possible as much as in you is, have peace with all men. 1 Thess. 4.11. Study to be quiet, cast about for it, strive earnestly for it NONLATINALPHABET.
and to love him, and is Therefore willing to seek peace, and use all means of reconciliation that he can. Psalm 34.14. Seek peace, and ensue it. Rom. 12.18. If it be possible as much as in you is, have peace with all men. 1 Thess 4.11. Study to be quiet, cast about for it, strive earnestly for it.
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because he knoweth the corruption of our nature is such, that the thinking of wrongs will make the heart boile, with desire of revenge. Levit. 19.18. Thou shalt not avenge, nor beare any grudge against the children of thy people, but thou shalt love thy neighbour as thy selfe.
Because he Knoweth the corruption of our nature is such, that the thinking of wrongs will make the heart boil, with desire of revenge. Levit. 19.18. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thy self.
Thirdly, he that hath truly forgiven, and is in charity will strive to forget, and will not willingly thinke of the wrongs have beene done him by any, •he would faine learne the art of oblivion for such things;
Thirdly, he that hath truly forgiven, and is in charity will strive to forget, and will not willingly think of the wrongs have been done him by any, •he would feign Learn the art of oblivion for such things;
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Wilt thou say thou hast forgiven all the world, thou malicest no body, and yet there bee neighbours of thine that wronged thee (as thou thinkest) three, foure, five,
Wilt thou say thou hast forgiven all the world, thou malicest no body, and yet there be neighbours of thine that wronged thee (as thou Thinkest) three, foure, five,
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for he is kinde to the unthankefull, and to the evill ; and Ephes. 4.32. Be ye kind to one another, tender hearted, forgiving one another even as God for Christs sake hath forgiven you.
for he is kind to the unthankful, and to the evil; and Ephesians 4.32. Be you kind to one Another, tender hearted, forgiving one Another even as God for Christ sake hath forgiven you.
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But either 1 out of a respect to their owne credit, as the Pharisees, Mat. 6.1, 2. Or 2 out of hypocrisie as Iudas, Ioh. 12.5, 6. Or 3 out of a desire to be rid of them and freed from the noise of their clamour;
But either 1 out of a respect to their own credit, as the Pharisees, Mathew 6.1, 2. Or 2 out of hypocrisy as Iudas, John 12.5, 6. Or 3 out of a desire to be rid of them and freed from the noise of their clamour;
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and force our selves to it (as we have heard) and not against it. Pro. 21.13. He that stoppeth his eares at the cry of the poore (and striveth not to be affected with it) he also shall cry himselfe (God can make the hardest hearted man cry himselfe) but he shall not be heard. And Pro. 11.17. He that is cruell (to the poore) troubleth his owne flesh. 2. That do the workes of mercy without any mercy at all, without any compassion of heart, toward the misery of them that they doe relieve.
and force our selves to it (as we have herd) and not against it. Pro 21.13. He that stoppeth his ears At the cry of the poor (and striveth not to be affected with it) he also shall cry himself (God can make the Hardest hearted man cry himself) but he shall not be herd. And Pro 11.17. He that is cruel (to the poor) Troubles his own Flesh. 2. That do the works of mercy without any mercy At all, without any compassion of heart, towards the misery of them that they do relieve.
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when he findeth his heart apt to be moved with compassion, violently restraineth himselfe from it) how dwelleth the love of God in him? We should provoke,
when he finds his heart apt to be moved with compassion, violently restraineth himself from it) how dwells the love of God in him? We should provoke,
They are therefore certainely most unlike to our heavenly father. 1. That are hard hearted towards the poore, not affected nor moved with their cryes, and miseries. Deut. 15.7. Thou shalt not harden thy heart from thy poore brother. 1 Ioh. 3.17.
They Are Therefore Certainly most unlike to our heavenly father. 1. That Are hard hearted towards the poor, not affected nor moved with their cries, and misery's. Deuteronomy 15.7. Thou shalt not harden thy heart from thy poor brother. 1 John 3.17.
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And so must we be, if wee will approve our selves to be his children. Ephes. 4.32. Be ye kinde one to another, and tender hearted. 1 Pet. 2.8. Have compassion one of another, be pitifull. Col. 3.12.
And so must we be, if we will approve our selves to be his children. Ephesians 4.32. Be you kind one to Another, and tender hearted. 1 Pet. 2.8. Have compassion one of Another, be pitiful. Col. 3.12.
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And there be foure things principally commended to us for our imitation in this example of our heavenly father. 1. He is full of the bowells of mercy, apt to pittie them he seeth to be in misery. 2. He is bountifull;
And there be foure things principally commended to us for our imitation in this Exampl of our heavenly father. 1. He is full of the bowels of mercy, apt to pity them he sees to be in misery. 2. He is bountiful;
and to shew mercy unto men, as the true knowledge, and consideration of this, how good and mercifull the Lord hath beene unto us, Luke 6.36. Be ye mercifull (saith our Saviour) as your father also is mercifull, and Matth. 18.33. Shouldst not thou also have had compassion on thy fellow-servant, even as I had piety on thee? Yea, Mat. 5.45. our Saviour teaching how bountifull and good the Lord is to all sorts of men, perswadeth all his Disciples to be so too, by this argument, that you may be the children of your Father which is in heaven.
and to show mercy unto men, as the true knowledge, and consideration of this, how good and merciful the Lord hath been unto us, Lycia 6.36. Be you merciful (Says our Saviour) as your father also is merciful, and Matthew 18.33. Shouldst not thou also have had compassion on thy Fellow servant, even as I had piety on thee? Yea, Mathew 5.45. our Saviour teaching how bountiful and good the Lord is to all sorts of men, Persuadeth all his Disciples to be so too, by this argument, that you may be the children of your Father which is in heaven.
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and the infinitnesse of his tender mercies towards poore miserable sinners, that stand in need of his mercy, must stirre up and provoke us to be good and mercifull to them that stand in need of us.
and the infiniteness of his tender Mercies towards poor miserable Sinners, that stand in need of his mercy, must stir up and provoke us to be good and merciful to them that stand in need of us.
In which respect it is compared, to the casting away of your seed into the ground, 2 Cor. 9.6. He which soweth sparingly shall reape sparingly, and he which soweth bountifully shall reape bountifully.
In which respect it is compared, to the casting away of your seed into the ground, 2 Cor. 9.6. He which Soweth sparingly shall reap sparingly, and he which Soweth bountifully shall reap bountifully.
Now I hope it will not offend any of you that beleeve this, that you have heard (as I doubt not but you all doe) if once a quarter I crave this of you, that as you are made heere partakers of our spirituall things, so you will bee content to minister unto our poore, in these carnall things. Romanes 15.27.
Now I hope it will not offend any of you that believe this, that you have herd (as I doubt not but you all do) if once a quarter I crave this of you, that as you Are made Here partakers of our spiritual things, so you will be content to minister unto our poor, in these carnal things. Romans 15.27.
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Deuterono. 16.16, 17. Three times in a yeere, shall all thy males appeare before the Lord thy God, in the place which he shall chuse — and they shall not appeare before the Lord empty, every man shall give,
Deuteronomy. 16.16, 17. Three times in a year, shall all thy males appear before the Lord thy God, in the place which he shall choose — and they shall not appear before the Lord empty, every man shall give,
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I could alleadge the example of other reformed Churches, to provoke us to this, and name to you congregations in our owne land, where collections are made for the poore every moneth once, upon the Lecture day.
I could allege the Exampl of other reformed Churches, to provoke us to this, and name to you congregations in our own land, where collections Are made for the poor every Monn once, upon the Lecture day.
When Paul tooke his leave of the chiefe Apostles, the only thing they intreated of him, was this, that in his ministery, hee would remember the poore, the same which I also of my selfe (saith he) was forward to doe.
When Paul took his leave of the chief Apostles, the only thing they entreated of him, was this, that in his Ministry, he would Remember the poor, the same which I also of my self (Says he) was forward to do.
If any man shall thinke I stand too much on this point, let him remember. 1. That it well becommeth a minister of the Gospell, at all times, to plead for the poore.
If any man shall think I stand too much on this point, let him Remember. 1. That it well becomes a minister of the Gospel, At all times, to plead for the poor.
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or make thee doe it grudgingly, and so to loose thy reward. Remember what the Apostle saith, Rom. 12.21. Bee not overcome of evill, but overcome evill with goodnesse.
or make thee do it grudgingly, and so to lose thy reward. remember what the Apostle Says, Rom. 12.21. be not overcome of evil, but overcome evil with Goodness.
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See the Apostles care in this matter, 2. Cor. 8 20, 21. he was very carefull that no man might blame him in that businesse. 2. But say there bee a fault this way, suffer not thou the sin of others, to hinder thee from doing thy duty,
See the Apostles care in this matter, 2. Cor. 8 20, 21. he was very careful that no man might blame him in that business. 2. But say there be a fault this Way, suffer not thou the since of Others, to hinder thee from doing thy duty,
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Pray therefore with the Apostles, Lu. 17.5. Lord increase our faith. Certainly, if thou hadst faith to beleeve Gods promises it would be no such trouble to thee to give to the poore.
Pray Therefore with the Apostles, Lu. 17.5. Lord increase our faith. Certainly, if thou Hadst faith to believe God's promises it would be no such trouble to thee to give to the poor.
The more plentifully thou givest, the greater shall thy reward be. 2. Cor. 9.6. He that soweth sparingly, shall reape sparingly, and he that soweth bountifully, shall reape bountifully.
The more plentifully thou givest, the greater shall thy reward be. 2. Cor. 9.6. He that Soweth sparingly, shall reap sparingly, and he that Soweth bountifully, shall reap bountifully.
if they gave much more then they doe, A•t. 20. •5. It is a more blessed thing to give, then to receive. Prov. 11.17. The mercifull man doth good to his owne soule.
if they gave much more then they do, A•t. 20. •5. It is a more blessed thing to give, then to receive. Curae 11.17. The merciful man does good to his own soul.
I would therefore have these men to consider, that in giving to the poore (if they give with good hearts) they doe themselves more good then they can doe the poore,
I would Therefore have these men to Consider, that in giving to the poor (if they give with good hearts) they do themselves more good then they can do the poor,
And this is that, for which our Saviour preferreth the gift of the poore widdow before all that was given by others, Luke 21.4. that she gave to the utmost of her abi•ity, and so did not they.
And this is that, for which our Saviour preferreth the gift of the poor widow before all that was given by Others, Lycia 21.4. that she gave to the utmost of her abi•ity, and so did not they.
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For this Paul commended the Macedonians, 2. Cor. 8 4. They prayed Paul with much intreaty, that he would receive their gift, for the poore Saints at Ierusalem. Two things there bee that doe discover most men give not willingly. 1. It commeth so hardly from them, they must bee sessed to so much, they are so late,
For this Paul commended the Macedonians, 2. Cor. 8 4. They prayed Paul with much entreaty, that he would receive their gift, for the poor Saints At Ierusalem. Two things there be that doe discover most men give not willingly. 1. It comes so hardly from them, they must be sessed to so much, they Are so late,
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and cheerefully, and so lose the comfort, and fruit of all that they give, Paul biddeth Timothy charge rich men, that they would bee ready to distribute, willing to communicate. 1. Tim. 6.18. and Rom. 12.8. Let him that sheweth mercy, doe it with cheerefulnesse.
and cheerfully, and so loose the Comfort, and fruit of all that they give, Paul bids Timothy charge rich men, that they would be ready to distribute, willing to communicate. 1. Tim. 6.18. and Rom. 12.8. Let him that shows mercy, do it with cheerfulness.
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Thou workest, that thou mayest have to live, and to maintaine thy family, (ô that many of you did so well) nay thou workest, that thou mayest have to haunt the Ale-house, to game, to maintaine thy pride,
Thou workest, that thou Mayest have to live, and to maintain thy family, (o that many of you did so well) nay thou workest, that thou Mayest have to haunt the Alehouse, to game, to maintain thy pride,
and he will labour hard that he may have something to give; according to that Ephe 4.28. Let him labour, working with his hands the thing that is good, that he may have to give to him that needeth.
and he will labour hard that he may have something to give; according to that Ephes 4.28. Let him labour, working with his hands the thing that is good, that he may have to give to him that needs.
What? shall such as professe themselves to bee Christians, and the Children of God, count it a priviledge to bee exempted from giving to the poore? Certainely, a Christian will count it a matter of humbling unto him, to have nothing to giue,
What? shall such as profess themselves to be Christians, and the Children of God, count it a privilege to be exempted from giving to the poor? Certainly, a Christian will count it a matter of humbling unto him, to have nothing to give,
Yet 1. It is a great increase of sin to give, neither living nor dying. 2. It becommeth them well, that have given most in their life, to leave at their death also a testimony behind them of their charity,
Yet 1. It is a great increase of since to give, neither living nor dying. 2. It becomes them well, that have given most in their life, to leave At their death also a testimony behind them of their charity,
These men, 1. as they have lived, so they dye in open profession of their profane infidelity, that they beleeve not that that the Scripture hath spoken of this duty. 2. They are spots in our holy profession,
These men, 1. as they have lived, so they die in open profession of their profane infidelity, that they believe not that that the Scripture hath spoken of this duty. 2. They Are spots in our holy profession,
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4. Even that, thou givest unto these that are most unworthy (if thou give it with a good heart) shall not loose a reward. Eccles. 11.1. Cast thy bread upon the waters, (be liberall towards all that stand in need) for thou shalt find it after many dayes.
4. Even that, thou givest unto these that Are most unworthy (if thou give it with a good heart) shall not lose a reward. Eccles. 11.1. Cast thy bred upon the waters, (be liberal towards all that stand in need) for thou shalt find it After many days.
Destroy not him (by with-holding thy mercy saith the Apostle, Rom. 14.15.) for whom Christ dyed. 3. Thou respectest not him in thine almes (if thou give with a good heart) but the Lord. Prov. 19.17. Hee that hath pity on the poore, lendeth unto the Lord.
Destroy not him (by withholding thy mercy Says the Apostle, Rom. 14.15.) for whom christ died. 3. Thou respectest not him in thine alms (if thou give with a good heart) but the Lord. Curae 19.17. He that hath pity on the poor, dares unto the Lord.
and so should it be unto thee, Exod. 23.5. If thou see the Asse of him that hate thee, lying under his burden, wilt thou cease to helpe him? Marke, 1. a beast in misery must be relieved, much more a man;
and so should it be unto thee, Exod 23.5. If thou see the Ass of him that hate thee, lying under his burden, wilt thou cease to help him? Mark, 1. a beast in misery must be relieved, much more a man;
Marke how the Apostle having spoken of sundry faults of the poore. 2. Thess. 3. inferreth this exhortation, vers. 13. But yee brethren be not weary in well doing.
Mark how the Apostle having spoken of sundry Faults of the poor. 2. Thess 3. infers this exhortation, vers. 13. But ye brothers be not weary in well doing.
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Yet though all these things be so, the point I propounded remaineth true, that the wickednesse of the poore should not cause us to shut up our bowells, and be hard-hearted towards them.
Yet though all these things be so, the point I propounded remains true, that the wickedness of the poor should not cause us to shut up our bowels, and be hardhearted towards them.
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And the Apostle saith, Heb. 6.9, 10. of them that have ministred to the Saints (in the name of Saints hee meaneth) and yet doe minister, that they have better things in them,
And the Apostle Says, Hebrew 6.9, 10. of them that have ministered to the Saints (in the name of Saints he means) and yet do minister, that they have better things in them,
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then in all that we doe for other poore. Mat. 10.42. The least thing a man giveth to a poore man in the name of a Disciple, verily I say unto you, (saith our Saviour) he shall in no wise lose his reward.
then in all that we do for other poor. Mathew 10.42. The least thing a man gives to a poor man in the name of a Disciple, verily I say unto you, (Says our Saviour) he shall in no wise loose his reward.
For that that is done to the least of these is done to Christ. Matth 25.40. Verily I say unto you in as much as ye have done it to one of the least of these my brethren, ye have done it to me.
For that that is done to the least of these is done to christ. Matthew 25.40. Verily I say unto you in as much as you have done it to one of the least of these my brothers, you have done it to me.
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Fourthly, and lastly, We are all bound in our almes to put a difference betweene the poore. Gal 6.10. Let us doe good to all men, especially to them that are of the houshold of faith.
Fourthly, and lastly, We Are all bound in our alms to put a difference between the poor. Gall 6.10. Let us do good to all men, especially to them that Are of the household of faith.
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Let such as are uncleane, or idle, or such as so soone as you give them a penny will to the ale-house with it presently, let such I say smart for it, let them feele the misery of want a little better.
Let such as Are unclean, or idle, or such as so soon as you give them a penny will to the alehouse with it presently, let such I say smart for it, let them feel the misery of want a little better.
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That which Solomon speaketh of all children may specially be applyed to the poore, and their children. Pro. 22.15. Foolishnes is bound in the heart of a childe but the rod of correction (the house of correction) shall drive it farre from him.
That which Solomon speaks of all children may specially be applied to the poor, and their children. Pro 22.15. Foolishness is bound in the heart of a child but the rod of correction (the house of correction) shall drive it Far from him.
and not so miserable in their corporall as in their spirituall estate, as Ieremy spake of them in his time. Ier. 5.4. they are fooli•h (or profane) they know not the way of the Lord, not the judgement of their God. Pro 30.9. Least I be poore, and steale, and take the name of my God in vaine ;
and not so miserable in their corporal as in their spiritual estate, as Ieremy spoke of them in his time. Jeremiah 5.4. they Are fooli•h (or profane) they know not the Way of the Lord, not the judgement of their God. Pro 30.9. lest I be poor, and steal, and take the name of my God in vain;
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Make you friends of the Mammon of unrighteousnesse, that when ye faile, they may receive you (as faithfull witnesses of your faith) into everlasting habitations. In which respect also in that great day of reckning,
Make you Friends of the Mammon of unrighteousness, that when you fail, they may receive you (as faithful Witnesses of your faith) into everlasting habitations. In which respect also in that great day of reckoning,
In which respect the Apostle calleth it. 1 Tim. 6.19. The laying up for our selves a good foundation against the time to come, that we may lay hold on eternall life. And our Saviour, Luke 16.9.
In which respect the Apostle calls it. 1 Tim. 6.19. The laying up for our selves a good Foundation against the time to come, that we may lay hold on Eternal life. And our Saviour, Lycia 16.9.
O King, let my counsell be acceptable unto thee, breake off thy sins by righteousnesse (make restitution) and thine iniquities by shewing mercy to the poore,
Oh King, let my counsel be acceptable unto thee, break off thy Sins by righteousness (make restitution) and thine iniquities by showing mercy to the poor,
and designes of our bloudy enemies, so if the wisest of Gods Prophets were now alive to direct us, what to do to prevent these evills they would advise us (next to our repentance our teares,
and designs of our bloody enemies, so if the Wisest of God's prophets were now alive to Direct us, what to do to prevent these evils they would Advice us (next to our Repentance our tears,
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In which respect Solomon makes this a strong motive to the workes of charity. Eccl. 11.2. Give a portion to seven, and also to eight, (be liberall in thine almes) for thou knowest not what evill shall be upon the earth. As if he should say;
In which respect Solomon makes this a strong motive to the works of charity. Ecclesiastes 11.2. Give a portion to seven, and also to eight, (be liberal in thine alms) for thou Knowest not what evil shall be upon the earth. As if he should say;
Psal. 112.7, 8. He shall not be afraid of evill tidings, his heart is fixed trusting in the Lord, his heart is established, he shall not be afraid, Iam. 2.13. Mercy glorieth against judgement. For 1 we have a promise there it will give us hope to be delivered from them. Psal. 41.1. Blessed is he that considereth the poore, the Lord will deliver him in time of trouble, or 2 that God will give us strength and comfort in them, Isa. 58.10.
Psalm 112.7, 8. He shall not be afraid of evil tidings, his heart is fixed trusting in the Lord, his heart is established, he shall not be afraid, Iam. 2.13. Mercy Glorieth against judgement. For 1 we have a promise there it will give us hope to be Delivered from them. Psalm 41.1. Blessed is he that Considereth the poor, the Lord will deliver him in time of trouble, or 2 that God will give us strength and Comfort in them, Isaiah 58.10.
This answereth two objections that usually men make to excuse their uncharitablenesse to the poore. First, beleeve me I know not how soone I may want my selfe.
This Answers two objections that usually men make to excuse their uncharitableness to the poor. First, believe me I know not how soon I may want my self.
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because that for this, the Lord thy God shall blesse thee in all thy work•, and in all thou puttest thine hand unto. Luke 11.41. Give almes of such things as ye have, and behold, all things are cleane unto you.
Because that for this, the Lord thy God shall bless thee in all thy work•, and in all thou puttest thine hand unto. Luke 11.41. Give alms of such things as you have, and behold, all things Are clean unto you.
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Yea that that is thus given will bring Gods blessing upon all that wee have besides. Deut. 15.10. Thou shalt surely give him, and thine heart shall not bee grieved when thou givest unto him;
Yea that that is thus given will bring God's blessing upon all that we have beside. Deuteronomy 15.10. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him;
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Admit thou dost not find it againe presently, certainely (if thou give thine almes with a good heart) it shall not be lost, thou shalt find it againe one day. Eccl. 11.1. Cast thy bread upon the waters;
Admit thou dost not find it again presently, Certainly (if thou give thine alms with a good heart) it shall not be lost, thou shalt find it again one day. Ecclesiastes 11.1. Cast thy bred upon the waters;
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2. That it is a duty that God hath made greater promises unto then to any other, almost that a Christian can performe. Mat. 5.7. Blessed are the mercifull for they shall obtaine mercy.
2. That it is a duty that God hath made greater promises unto then to any other, almost that a Christian can perform. Mathew 5.7. Blessed Are the merciful for they shall obtain mercy.
Two things there be that do highly commend this duty unto us. 1. That the Lord in his Word hath declared himselfe to be greatly pleased, and delighted with it. Mic. 6.8. What doth the Lord require of thee but to do justly, and to love mercy? It is a duty that doth greatly grace all other even the best duties that we can performe. Acts 10.4. Thy prayers, and thine almes, are come up for a memoriall before God.
Two things there be that doe highly commend this duty unto us. 1. That the Lord in his Word hath declared himself to be greatly pleased, and delighted with it. Mic. 6.8. What does the Lord require of thee but to do justly, and to love mercy? It is a duty that does greatly grace all other even the best duties that we can perform. Acts 10.4. Thy Prayers, and thine alms, Are come up for a memorial before God.
And surely there was never any that did find the Lord to be mercifull to them, in the pardon of their sinnes that were not by the spirit of God made mercifull to them that stood in need of them.
And surely there was never any that did find the Lord to be merciful to them, in the pardon of their Sins that were not by the Spirit of God made merciful to them that stood in need of them.
and be ready to doe them good. For this is the disposition of our heavenly father. Psal. 146.7.9. He giveth food to the hungry, he relieveth the fatherlesse, and the widow.
and be ready to do them good. For this is the disposition of our heavenly father. Psalm 146.7.9. He gives food to the hungry, he relieves the fatherless, and the widow.
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as the unrighteous judge relieved the poore widow, Luk. 18.5. Where as indeed the mercifulnesse of the heart, from whence that proceedeth which wee do for the poore, is that which graceth our alms-deeds more then the valew of the thing that wee give unto them. Mat. 5.7. Blessed are the mercifull, Esa. 5 8.10. If thou draw out thy soule to the hungry, then shall thy light arise in obscurity and thy darknesse be as the noone day. Iob. 30.25.
as the unrighteous judge relieved the poor widow, Luk. 18.5. Where as indeed the mercifulness of the heart, from whence that Proceedeth which we do for the poor, is that which graceth our almsdeeds more then the value of the thing that we give unto them. Mathew 5.7. Blessed Are the merciful, Isaiah 5 8.10. If thou draw out thy soul to the hungry, then shall thy Light arise in obscurity and thy darkness be as the noon day. Job 30.25.
That the Lord is not only good and bountifull to them that are in misery, but to all his creatures, to all men especially. Psal. 119.68. Thou art good, and dost good. 1. Pet. 2.3. The Lord is gracious. Psal. 145.9. The Lord is good to all.
That the Lord is not only good and bountiful to them that Are in misery, but to all his creatures, to all men especially. Psalm 119.68. Thou art good, and dost good. 1. Pet. 2.3. The Lord is gracious. Psalm 145.9. The Lord is good to all.
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2. Not onely because the Lord for their sakes useth to doe good to the places where they live, Gene. 39.5. The Lord bessed the Aegyptians house for Iosephs sake.
2. Not only Because the Lord for their sakes uses to do good to the places where they live, Gene. 39.5. The Lord bess the egyptians house for Joseph's sake.
nor their offices, nor their power, but their goodnesse, I meane the readinesse that is in them to doe good to the places where they live, Luk 32.25. The Kings of the Gentiles exercise Lordship over them, and they that exercise authority upon them, are called benefactors.
nor their Offices, nor their power, but their Goodness, I mean the readiness that is in them to do good to the places where they live, Luk 32.25. The Kings of the Gentiles exercise Lordship over them, and they that exercise Authority upon them, Are called benefactors.
Though that City were a most wicked place, yet (seeing God by his providence, had brought them to dwell there) they were bound, not only to pray for it,
Though that city were a most wicked place, yet (seeing God by his providence, had brought them to dwell there) they were bound, not only to pray for it,
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Such as truly feare God, will not bee backward in any worke that tendeth to the publike good of the place they live in. Titus 3.14. Let ours also learne to maintaine good workes for necessary uses, that they bee not unfruitfull.
Such as truly Fear God, will not be backward in any work that tendeth to the public good of the place they live in. Titus 3.14. Let ours also Learn to maintain good works for necessary uses, that they be not unfruitful.
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and bounty of the Lord, wee shall finde there are very many, that are so unlike to our heavenly Father, in this point, that wee have no cause to judge them to bee his children. First.
and bounty of the Lord, we shall find there Are very many, that Are so unlike to our heavenly Father, in this point, that we have no cause to judge them to be his children. First.
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The Papists, who are notoriously knowne, to be so farre from seeking the peace and prosperity of their country, that they have for many yeares uncessantly sought the utter ruine,
The Papists, who Are notoriously known, to be so Far from seeking the peace and Prosperity of their country, that they have for many Years uncessantly sought the utter ruin,
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and subversion of it, and the betraying of it into the hands of strangers, yea, such strangers as are the worst nation, Ezek. 7.24. most bloudy enemies.
and subversion of it, and the betraying of it into the hands of Strangers, yea, such Strangers as Are the worst Nation, Ezekiel 7.24. most bloody enemies.
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He whose name is in Hebrew, Abaddon, and in Greeke, Apollyon, the destroyer mentioned, Rev. 9.11. is the father of that religion, that teacheth men to practise the ruine and destruction of their owne countrey. Three things they pretend for all their practises against the state and Kingdome. 1. The wrongs and oppressions they endure among us. But to this I say;
He whose name is in Hebrew, Abaddon, and in Greek, Apollyon, the destroyer mentioned, Rev. 9.11. is the father of that Religion, that Teaches men to practise the ruin and destruction of their own country. Three things they pretend for all their practises against the state and Kingdom. 1. The wrongs and oppressions they endure among us. But to this I say;
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and Apostolike faith, teacheth men thus, Rom. 12.19. Avenge not your selves, but rather give place unto wrath, for it is written, vengeance is mine, I will repay saith Lord. And Mat. 5.44.
and Apostolic faith, Teaches men thus, Rom. 12.19. Avenge not your selves, but rather give place unto wrath, for it is written, vengeance is mine, I will repay Says Lord. And Mathew 5.44.
I say unto you, love your enemies, blesse them that curse you, doe good to them that hate you, pray for them that despitefully use you, and persecute you.
I say unto you, love your enemies, bless them that curse you, do good to them that hate you, pray for them that despitefully use you, and persecute you.
These men I take the readiest way to bring ruine upon their owne houses. You know who it is that hath said Esa. 5.8. Wo unto them that joyne house to house, and field to field, till there be no place, that they may be placed alone in the midst of the earth ;
These men I take the Readiest Way to bring ruin upon their own houses. You know who it is that hath said Isaiah 5.8. Woe unto them that join house to house, and field to field, till there be no place, that they may be placed alone in the midst of the earth;
Their thoughts are thoughts of iniquity, wasting, and destruction are in their paths. Mic. 2.1, 2. They devise iniquity, and worke evill upon their beds (there they hammer it) when the morning is light they practise it,
Their thoughts Are thoughts of iniquity, wasting, and destruction Are in their paths. Mic. 2.1, 2. They devise iniquity, and work evil upon their Beds (there they hammer it) when the morning is Light they practise it,
4. This is the best way to assure us of Gods blessing even in these outward things. Ps. 37.3. Trust in the Lord, and doe good, so shalt thou dwell in the land, and verily thou shalt be fed.
4. This is the best Way to assure us of God's blessing even in these outward things. Ps. 37.3. Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed.
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The second sort of those that declare themselves not to be the children of our heavenly father, are such as are so farre from doing good in the places where they live, that they are the undoers of men, usurers, extortioners, decayers of townes, and depopulatours of them;
The second sort of those that declare themselves not to be the children of our heavenly father, Are such as Are so Far from doing good in the places where they live, that they Are the undoers of men, usurers, extortioners, decayers of Towns, and depopulatours of them;
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and our nation do continually live in, that have among us so mighty a generation of these vipers, that so we may be made more carefull to make sure our peace with God,
and our Nation do continually live in, that have among us so mighty a generation of these vipers, that so we may be made more careful to make sure our peace with God,
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and detestation of Popery, and that we may with comfort resist even unto bloud striving against this sinfull, this bloudy religion, Heb. 12.4. 3. To warne you of the great danger we,
and detestation of Popery, and that we may with Comfort resist even unto blood striving against this sinful, this bloody Religion, Hebrew 12.4. 3. To warn you of the great danger we,
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But surely if there be any of your friends that have not yet drunke so deepe of that cup, that they have lost their wits, this will be as likely an argument to perswade them that that religion cannot be of God,
But surely if there be any of your Friends that have not yet drunk so deep of that cup, that they have lost their wits, this will be as likely an argument to persuade them that that Religion cannot be of God,
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I know well that that prophecy is now fulfilled which you read, Rev. 17.2. the Whore of Babilon hath made the inhabitants of the earth drunke with the wine of her fornication.
I know well that that prophecy is now fulfilled which you read, Rev. 17.2. the Whore of Babylon hath made the inhabitants of the earth drunk with the wine of her fornication.
as you have heard out of Ieremy. 19.7. Three things there bee that move mee to insist so much upon this point. 1. To instruct you how to deale with such friends of yours as are addicted to Popery.
as you have herd out of Ieremy. 19.7. Three things there be that move me to insist so much upon this point. 1. To instruct you how to deal with such Friends of yours as Are addicted to Popery.
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& wherein they have (many of them) attained to great wealth, and state, the meanest to many more comforts then ever Gods people did in Babylon, that strange land, that land of miserable bondage, and captivity.
& wherein they have (many of them) attained to great wealth, and state, the Meanest to many more comforts then ever God's people did in Babylon, that strange land, that land of miserable bondage, and captivity.
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2. nor the oppression be so great, which they indure in our Land, as those which Gods people indured in Babylon. 3. Our Land is their native Country, wherein they and their ancestours were borne and bred,
2. nor the oppression be so great, which they endure in our Land, as those which God's people endured in Babylon. 3. Our Land is their native Country, wherein they and their Ancestors were born and bred,
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Admit that in our Land they were oppressed, persecuted, kept in extreame bondage, & servitude; Yet 1. our religion cannot be so bad as that was in Babylon;
Admit that in our Land they were oppressed, persecuted, kept in extreme bondage, & servitude; Yet 1. our Religion cannot be so bad as that was in Babylon;
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this is not the spirit of Iesus the Saviour of the World (whose name your hypocriticall teachers will needs beare) this is the spirit of Apollyon the destroyer, that teacheth men to doe so. 3. They pretend the wickednesse of our nation, and of our religion also.
this is not the Spirit of Iesus the Saviour of the World (whose name your hypocritical Teachers will needs bear) this is the Spirit of Apollyon the destroyer, that Teaches men to do so. 3. They pretend the wickedness of our Nation, and of our Religion also.
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and esteeme both while we live, and when we are gone. For this was Iehojada so honoured at his death, 2 Chron. 24.16. because he had done good in Israel.
and esteem both while we live, and when we Are gone. For this was Iehojada so honoured At his death, 2 Chronicles 24.16. Because he had done good in Israel.
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2. Certainely let all oppressours, and cruell persons of what kind soever, all usurers, and extortioners, that like great pikes devoure all the little fishes that come neere them, pretend religion never so much, make never so faire shewes;
2. Certainly let all Oppressors's, and cruel Persons of what kind soever, all usurers, and extortioners, that like great pikes devour all the little Fish that come near them, pretend Religion never so much, make never so fair shows;
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Gods children they are not, they beare not his image, they are nothing like him, his children they are whom they resemble in their disposition, they are the children of Apollyon, the children of the destroyer.
God's children they Are not, they bear not his image, they Are nothing like him, his children they Are whom they resemble in their disposition, they Are the children of Apollyon, the children of the destroyer.
2 If you did beleeve this you would all joyne together to restraine, and punish these lewd persons according to the exhortation of the Apostle, Heb. 12.15. Looking diligently, lest any root of bitternesse springing up, do trouble you, and thereby many be defiled.
2 If you did believe this you would all join together to restrain, and Punish these lewd Persons according to the exhortation of the Apostle, Hebrew 12.15. Looking diligently, lest any root of bitterness springing up, do trouble you, and thereby many be defiled.
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Fourthly, Such as live idly, and without a calling or in such a calling as is unprofitable to the Common-wealth, such as whereby others receive no benefit or profit at all;
Fourthly, Such as live idly, and without a calling or in such a calling as is unprofitable to the Commonwealth, such as whereby Others receive not benefit or profit At all;
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This is noted for a grievous sinne, and a chiefe part of the corruption of our nature. Rom. 3.12. They are together become unprofitable, there is none that doth good NONLATINALPHABET, that is profitable, and usefull to others.
This is noted for a grievous sin, and a chief part of the corruption of our nature. Rom. 3.12. They Are together become unprofitable, there is none that does good, that is profitable, and useful to Others.
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And religion, and grace, where ever it prevaileth, maketh men profitable, as it did Onesimus Phil. 11. The Papists dote much upon the monasticall life,
And Religion, and grace, where ever it prevails, makes men profitable, as it did Onesimus Philip 11. The Papists dote much upon the monastical life,
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But the Scripture teacheth us it is a state of greater perfection, to live in such a calling wherein a man may be most profitable, and usefull to others.
But the Scripture Teaches us it is a state of greater perfection, to live in such a calling wherein a man may be most profitable, and useful to Others.
David counted it a great affliction, and matter of humbling to him, Ps. 31.12. that he was (in the time of his banishment) like a broken vessell that none could make any use of.
David counted it a great affliction, and matter of humbling to him, Ps. 31.12. that he was (in the time of his banishment) like a broken vessel that none could make any use of.
and charge of a towne, how ready are all men to withdraw, and exempt themselves? 3. Such as are put in trust to deale in businesses of the country or towne they live in, are a great deale more carelesse,
and charge of a town, how ready Are all men to withdraw, and exempt themselves? 3. Such as Are put in trust to deal in businesses of the country or town they live in, Are a great deal more careless,
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then the care they have had, and paines they have taken to gather to themselves. 1 Tim. 6.18, 19. Charge rich men that they do good, that they be rich in good workes ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on etrnall life.
then the care they have had, and pains they have taken to gather to themselves. 1 Tim. 6.18, 19. Charge rich men that they do good, that they be rich in good works ready to distribute, willing to communicate, laying up in store for themselves a good Foundation against the time to come, that they may lay hold on etrnall life.
And in this is he also propounded by the holy Ghost, as an example to us, Phil. 2.4, •. Looke not every man on his owne things, but every man on the things of others also ;
And in this is he also propounded by the holy Ghost, as an Exampl to us, Philip 2.4, •. Look not every man on his own things, but every man on the things of Others also;
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yea such a sea of mercy, yea thou knowing so much, and having seene in the ministery of the Gospell this fountaine opened unto thee as the Prophet speaketh, Zach. 13.1. yet thou art not washed in it, thou art not cleansed from thy sinnes, thou art never the better for it.
yea such a sea of mercy, yea thou knowing so much, and having seen in the Ministry of the Gospel this fountain opened unto thee as the Prophet speaks, Zach 13.1. yet thou art not washed in it, thou art not cleansed from thy Sins, thou art never the better for it.
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NOw it followeth that we proceed unto the second sort of duties that we are to be exhorted unto, from the consideration of the infinitenesse of Gods mercy,
NOw it follows that we proceed unto the second sort of duties that we Are to be exhorted unto, from the consideration of the infiniteness of God's mercy,
and I will propound it unto every one of you in the words that Eliphaz in another case useth unto Iob 5.27. Lo this, we have searched it, so it is, heare thou it, and know it for thy selfe.
and I will propound it unto every one of you in the words that Eliphaz in Another case uses unto Job 5.27. Lo this, we have searched it, so it is, hear thou it, and know it for thy self.
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Rest nor content till thou find that his mercifull kindnesse is for thy comfort as David prayeth, Psal. 119.76. I speake not of the common mercy of the Lord.
Rest nor content till thou find that his merciful kindness is for thy Comfort as David Prayeth, Psalm 119.76. I speak not of the Common mercy of the Lord.
And so doth every creature the Lord hath made. Psal. 145.9. The Lord is good to all, and his tender mercies are over all his workes ; and 147.9. He giveth to the beast his food;
And so does every creature the Lord hath made. Psalm 145.9. The Lord is good to all, and his tender Mercies Are over all his works; and 147.9. He gives to the beast his food;
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But the mercy that I exhort you to make your owne, to get assurance that it belongeth to your selves, is the speciall mercy of God, the mercy of David as Solomon speaketh. 2 Chron. 6. 4•. Remember the mercies of David thy servant.
But the mercy that I exhort you to make your own, to get assurance that it belongeth to your selves, is the special mercy of God, the mercy of David as Solomon speaks. 2 Chronicles 6. 4•. remember the Mercies of David thy servant.
The mercy that David obtained, the mercy that David beggeth heere, Psal. 51.1. According to the multitude of thy tender mercies, blot out my transgressions.
The mercy that David obtained, the mercy that David beggeth Here, Psalm 51.1. According to the multitude of thy tender Mercies, blot out my transgressions.
That mercy that reacheth unto the pardon of thy sinnes, and salvation of thy soule, that is the mercy that thou shouldst labour to know it belongeth unto thee.
That mercy that reaches unto the pardon of thy Sins, and salvation of thy soul, that is the mercy that thou Shouldst labour to know it belongeth unto thee.
yea more abundantly then upon his owne; As it is said of royalty, and kingly state, one of the chiefe of them. Gen. 36.31. Many Kings reigned in the land of Edom, before there reigned any king over the children of Israel ;
yea more abundantly then upon his own; As it is said of royalty, and kingly state, one of the chief of them. Gen. 36.31. Many Kings reigned in the land of Edom, before there reigned any King over the children of Israel;
If ye have not beene faithfull in that which is another mans, who shall give you that which is your owne? And wilt thou content thy selfe with these mercies, rest in them, dote upon them, which Cain, and Iudas, and sundry others that thou art perswaded were abhorred of God,
If you have not been faithful in that which is Another men, who shall give you that which is your own? And wilt thou content thy self with these Mercies, rest in them, dote upon them, which Cain, and Iudas, and sundry Others that thou art persuaded were abhorred of God,
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and fry now in hell, had as great a portion of as thy selfe? O do not so but cry as Psal. 106.4. Remember me O Lord with the favour that thou bearest unto thy people;
and fry now in hell, had as great a portion of as thy self? O do not so but cry as Psalm 106.4. remember me Oh Lord with the favour that thou bearest unto thy people;
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and the honour of his excellent majesty in that feast he made to his princes, and servants, Est. 1.4. so doth God much more set forth the riches, and glory of his mercy, in bestowing these precious mercies upon any;
and the honour of his excellent majesty in that feast he made to his Princes, and Servants, Est. 1.4. so does God much more Set forth the riches, and glory of his mercy, in bestowing these precious Mercies upon any;
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Therefore when Paul speaketh of the mercy of God toward him in the pardon of his sinne, he saith, 1 Tim. 1.14. that the grace of God was exceeding abundant towards him.
Therefore when Paul speaks of the mercy of God towards him in the pardon of his sin, he Says, 1 Tim. 1.14. that the grace of God was exceeding abundant towards him.
This is a marvellous mercy of God, that he should pardon any of us our sinnes and give us eternall life, such a mercy as we can never sufficiently admire, and wonder at.
This is a marvellous mercy of God, that he should pardon any of us our Sins and give us Eternal life, such a mercy as we can never sufficiently admire, and wonder At.
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Shew thy marvellous loving kindnesse, ô thou that savest by thy right hand, them that put their trust in th•e, saith David, Psal. 17.7. And Paul 2 Thess. 1.10. God shall be admired in all them that beleeve in that day.
Show thy marvellous loving kindness, o thou that Save by thy right hand, them that put their trust in th•e, Says David, Psalm 17.7. And Paul 2 Thess 1.10. God shall be admired in all them that believe in that day.
they are called therefore NONLATINALPHABET things of this life, 1 Cor. 6.4. But these are everlasting mercies, and will out-last this life, and endure unto eternity. Psal. 103.17. The mercy of the Lord is from everlasting to everlasting upon them that feare him.
they Are called Therefore things of this life, 1 Cor. 6.4. But these Are everlasting Mercies, and will outlast this life, and endure unto eternity. Psalm 103.17. The mercy of the Lord is from everlasting to everlasting upon them that Fear him.
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Fiftly, and lastly, Those mercies a man may have and have them in abundance, and be made never a whit the better man, never a whit more acceptable to God, never a whit the neerer unto eternall happinesse.
Fifty, and lastly, Those Mercies a man may have and have them in abundance, and be made never a whit the better man, never a whit more acceptable to God, never a whit the nearer unto Eternal happiness.
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There is a sore evill which I have seene under the sunne (saith Solomon, Eccl. 5.13.) namely, riches kept for the owners thereof to their hurt. Luke 18.24. How hardly shall they that have riches enter into the kingdome of God? vers.
There is a soar evil which I have seen under the sun (Says Solomon, Ecclesiastes 5.13.) namely, riches kept for the owners thereof to their hurt. Luke 18.24. How hardly shall they that have riches enter into the Kingdom of God? vers.
and Peters sinnes, and Mary Magdalens sinnes, yea all manner of sinne, and blasphemy, as our Saviour speaketh, Mat. 12.31. yet thy sin remaineth still unpardoned.
and Peter's Sins, and Marry Magdalene Sins, yea all manner of sin, and blasphemy, as our Saviour speaks, Mathew 12.31. yet thy since remains still unpardoned.
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Thou hast esteemed much more of those common mercies of God, then of these, like the Prodigall who so long as he could get enough to fill his belly (though it were but hogs-meate) never thought of returning to his father,
Thou hast esteemed much more of those Common Mercies of God, then of these, like the Prodigal who so long as he could get enough to fill his belly (though it were but hogs-meat) never Thought of returning to his father,
and seeking for his favour, Luk. 15.16, 17. O this is it, this despising of the Lords speciall mercies, is that that will treasure, and heape up wrath to a man against the day of wrath, as the Apostle speaketh, Rom. 2.5. Now if any man shall say I would faine know that this mercy of God belongeth to me;
and seeking for his favour, Luk. 15.16, 17. O this is it, this despising of the lords special Mercies, is that that will treasure, and heap up wrath to a man against the day of wrath, as the Apostle speaks, Rom. 2.5. Now if any man shall say I would feign know that this mercy of God belongeth to me;
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First, If thou canst seeke, and sue to him for this mercy with all thine heart, that is more then for any other things, prizing this mercy above all other mercies, thou needest not doubt but it belongeth to thee;
First, If thou Canst seek, and sue to him for this mercy with all thine heart, that is more then for any other things, prizing this mercy above all other Mercies, thou Needest not doubt but it belongeth to thee;
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thou shalt be sure to have thy part in it. Marke the promises made to such as are in this case. Ieremy 29.13. Ye shall seeke me, and find me, when ye shall search for me with all your heart. Psalme 69.32. Your heart shall live that seeke God.
thou shalt be sure to have thy part in it. Mark the promises made to such as Are in this case. Ieremy 29.13. You shall seek me, and find me, when you shall search for me with all your heart. Psalm 69.32. Your heart shall live that seek God.
but these spirituall mercies (without which thou canst not be saved) thou maist bee sure to obtaine if thou canst thus desire, and seeke for them. Luke 11.13. How much more shall your heavenly father, give the holy spirit to them that aske him? Psal. 105.3. Let the heart of them rejoyce that seeke the Lord.
but these spiritual Mercies (without which thou Canst not be saved) thou Mayest be sure to obtain if thou Canst thus desire, and seek for them. Lycia 11.13. How much more shall your heavenly father, give the holy Spirit to them that ask him? Psalm 105.3. Let the heart of them rejoice that seek the Lord.
They that seeke to God for mercy must judge themselves unworthy to find mercy, as Benhadads servants did when they sued to Ahab for mercy they went with ropes on their heads,
They that seek to God for mercy must judge themselves unworthy to find mercy, as Benhadad's Servants did when they sued to Ahab for mercy they went with ropes on their Heads,
and sackcloth about their loines, 1 King. 20.32. The Lord is plentifull in promising his mercy to such miserable, humble, and dejected soules, Psal. 9.12. He forgetteth not the cry of the humble ; and 10.17. Lord thou hast heard the desire of the humble ;
and Sackcloth about their loins, 1 King. 20.32. The Lord is plentiful in promising his mercy to such miserable, humble, and dejected Souls, Psalm 9.12. He forgetteth not the cry of the humble; and 10.17. Lord thou hast herd the desire of the humble;
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That maketh David pray thus, Psal. 33.22. Let thy mercy ô Lord be upon us according as we do hope in thee ; and 147.11. The Lord taketh pleasure, in them that hope in his mercy.
That makes David pray thus, Psalm 33.22. Let thy mercy o Lord be upon us according as we do hope in thee; and 147.11. The Lord Takes pleasure, in them that hope in his mercy.
This was notably figured unto Gods people in the ceremoniall law. 1. None might goe into the holy of holies, where the mercy-seat stood to obtaine mercy for Gods people,
This was notably figured unto God's people in the ceremonial law. 1. None might go into the holy of holies, where the mercy-seat stood to obtain mercy for God's people,
but the High-priest onely who was a figure of Christ, Heb. 9.7. 2. He might not upon paine of death, presume to come before the mercy-seat to obtaine mercy for Gods people, without incense which signifyed the intercession of Christ. Levit. 16.13. The cloud of the incense must cover the mercy-seat, that he die not.
but the High priest only who was a figure of christ, Hebrew 9.7. 2. He might not upon pain of death, presume to come before the mercy-seat to obtain mercy for God's people, without incense which signified the Intercession of christ. Levit. 16.13. The cloud of the incense must cover the mercy-seat, that he die not.
and I have walked in thy truth, saith David, Psal. 26.3. And the Apostle Rom. 12.1. I beseech you brethren by the mercies of God, to present your bodies as a living sacrifice unto God.
and I have walked in thy truth, Says David, Psalm 26.3. And the Apostle Rom. 12.1. I beseech you brothers by the Mercies of God, to present your bodies as a living sacrifice unto God.
Nothing hath that force to worke in a man an appetite to the Word as this hath. 1 Pet. 2.2, 3. As new borne babes desire the sincere milke of the Word, that ye may grow thereby,
Nothing hath that force to work in a man an appetite to the Word as this hath. 1 Pet. 2.2, 3. As new born babes desire the sincere milk of the Word, that you may grow thereby,
So David giveth this for the cause, why he begged so earnestly of God that he might dwell in the house of the Lord all the daies of his life. Psal. 27.4. to behold the beauty of the Lord ;
So David gives this for the cause, why he begged so earnestly of God that he might dwell in the house of the Lord all the days of his life. Psalm 27.4. to behold the beauty of the Lord;
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That is that, that shall draw me to thy house, and make me love it; and Ier. 31.12. They shall come, and sing in the height of Zion, and shall flow together to the goodnesse of the Lord.
That is that, that shall draw me to thy house, and make me love it; and Jeremiah 31.12. They shall come, and sing in the height of Zion, and shall flow together to the Goodness of the Lord.
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And what was it that made Mary Magdalen weepe so abundantly for her sinnes, Luk 7.38? Our Saviour telleth us, verse 47. it was her love that grew from the consideration of Gods marvellous mercy in pardoning her so many foule sinnes.
And what was it that made Marry Magdalen weep so abundantly for her Sins, Luk 7.38? Our Saviour Telleth us, verse 47. it was her love that grew from the consideration of God's marvellous mercy in pardoning her so many foul Sins.
Secondly, He must needs grieve, and be troubled when he hath offended him. Nothing hath that force to melt, and breake the heart with godly sorrow for sinne,
Secondly, He must needs grieve, and be troubled when he hath offended him. Nothing hath that force to melt, and break the heart with godly sorrow for sin,
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Nothing hath that force to work in a man the true feare of God as this hath. Psal. 130.4. There is mercy with thee that thou maist be feared : and Hos. 3.5. They shall feare the Lord, and his goodnesse in those daies.
Nothing hath that force to work in a man the true Fear of God as this hath. Psalm 130.4. There is mercy with thee that thou Mayest be feared: and Hos. 3.5. They shall Fear the Lord, and his Goodness in those days.
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Whereby (as by certaine notes) you may try your selves, whether you do indeed beleeve and know, that this speciall mercy of the Lord doth belong unto you.
Whereby (as by certain notes) you may try your selves, whither you do indeed believe and know, that this special mercy of the Lord does belong unto you.
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I will therefore shew you five notable effects that the true knowledge of this marvellous mercy and goodnesse of the Lord, must needs worke upon them that have it.
I will Therefore show you five notable effects that the true knowledge of this marvellous mercy and Goodness of the Lord, must needs work upon them that have it.
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If once you fully knew this love that God hath borne to you in Christ, it would even fill you with all the fullnesse of God, that is, with all the sanctifying, and saving grace of God.
If once you Fully knew this love that God hath born to you in christ, it would even fill you with all the fullness of God, that is, with all the sanctifying, and Saving grace of God.
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and desirous to serve and please him? Therefore doth the Apostle pray for the Ephesians, Ephes. 3.18, 19. that God would make them able to comprehend with all Saints, what is the length,
and desirous to serve and please him? Therefore does the Apostle pray for the Ephesians, Ephesians 3.18, 19. that God would make them able to comprehend with all Saints, what is the length,
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For this Doctrine serveth most effectually for the comfort 1 of all men how wicked soever they have beene if now they desire to repent: 2 and chiefly of Gods own people that have already repented.
For this Doctrine serves most effectually for the Comfort 1 of all men how wicked soever they have been if now they desire to Repent: 2 and chiefly of God's own people that have already repented.
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but if he once heare, and can beleeve, that there is a Proclamation of pardon, yea, and of some great advancement, if he will yeeld himselfe, and come in, this,
but if he once hear, and can believe, that there is a Proclamation of pardon, yea, and of Some great advancement, if he will yield himself, and come in, this,
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and draweth as his terrours doe, but) leadeth men willingly unto repentance. Insomuch, that as Benhadads servants perswaded him by this argument to seeke peace,
and draws as his terrors do, but) leads men willingly unto Repentance. Insomuch, that as Benhadad's Servants persuaded him by this argument to seek peace,
and reconciliation with Ahab, when he had highly provoked him, 1. King. 20. •1. Behold, we have heard, that the Kings of the house of Israel are mercifull Kings.
and reconciliation with Ahab, when he had highly provoked him, 1. King. 20. •1. Behold, we have herd, that the Kings of the house of Israel Are merciful Kings.
Thirdly, thus also speaketh the Lord to Israel, even after their captivity, when their case seemed most desperate, and irrecoverable. Ierem. 3.12. Goe, and proclaime these words toward the North, and say, returne thou backsliding Israel saith the Lord — for I am mercifull saith the Lord.
Thirdly, thus also speaks the Lord to Israel, even After their captivity, when their case seemed most desperate, and irrecoverable. Jeremiah 3.12. Go, and proclaim these words towards the North, and say, return thou backsliding Israel Says the Lord — for I am merciful Says the Lord.
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if God have now given thee a heart desirous to forsake thy sins, and to turne unto him, be not discouraged, thou needst not doubt of finding mercy with him,
if God have now given thee a heart desirous to forsake thy Sins, and to turn unto him, be not discouraged, thou Needest not doubt of finding mercy with him,
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Though God be mercifull, yet he is also just, yea, a most severe, and terrible judge to take vengeance on such wicked men as I have bin, Exod 34.7. He will by no meanes cleare the guilty, and Psal. 5.5. He hateth and abhorreth all the workers of iniquity. I answer.
Though God be merciful, yet he is also just, yea, a most severe, and terrible judge to take vengeance on such wicked men as I have been, Exod 34.7. He will by no means clear the guilty, and Psalm 5.5. He hates and abhorreth all the workers of iniquity. I answer.
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not to such as feele their sins to be a burden to them, and desire to turne unto God, 1. Tim. 1.9, 10. Know this, that the Law is made, (the curses of the Law are written, and appointed) for the lawlesse, and disobedient,
not to such as feel their Sins to be a burden to them, and desire to turn unto God, 1. Tim. 1.9, 10. Know this, that the Law is made, (the curses of the Law Are written, and appointed) for the lawless, and disobedient,
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and they are but a few; Mat. 20.16. Many are called, but few are chosen. The greatest part of men are vessels of wrath, as the Apostle speaketh, Rom. 9.22.
and they Are but a few; Mathew 20.16. Many Are called, but few Are chosen. The greatest part of men Are vessels of wrath, as the Apostle speaks, Rom. 9.22.
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predestinated, and ordained unto damnation, Iude 4. And I have so lived as I see cause to feare, I am of that number, at least I cannot be sure that I shall find mercy with God,
predestinated, and ordained unto damnation, Iude 4. And I have so lived as I see cause to Fear, I am of that number, At least I cannot be sure that I shall find mercy with God,
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but that he is one of those that God did in his eternall decree appoint unto destruction, he cannot know. 1. Because God hath not by his word or spirit reveiled this to any particular man that he is a reprobate, excepting only him that hath sinned against the holy Ghost, which sin thou art farre enough from that desirest to repent, and to turne to God.
but that he is one of those that God did in his Eternal Decree appoint unto destruction, he cannot know. 1. Because God hath not by his word or Spirit revealed this to any particular man that he is a Reprobate, excepting only him that hath sinned against the holy Ghost, which since thou art Far enough from that Desirest to Repent, and to turn to God.
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Concerning the election of particular men, God hath indeed given testimony both by his word, 1 Thess. 1.4, 5. and by his spirit also, Rom. 8.16. The spirit it selfe beareth witnesse with our spirit, that wee are the children of God. 1. Iohn 5.10. He that beleeveth in the Sonne of God, hath the witnesse in himselfe.
Concerning the election of particular men, God hath indeed given testimony both by his word, 1 Thess 1.4, 5. and by his Spirit also, Rom. 8.16. The Spirit it self bears witness with our Spirit, that we Are the children of God. 1. John 5.10. He that Believeth in the Son of God, hath the witness in himself.
So that to every man that is so conceited, we may say as Paul in another case doth, Galat. 5.8. This perswasion commeth not of him that calleth you. It commeth not of God.
So that to every man that is so conceited, we may say as Paul in Another case does, Galatians 5.8. This persuasion comes not of him that calls you. It comes not of God.
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For those whom God hath made vessels of wrath; are fitted unto destruction ; as the Apostle saith, Rom. 9.22. They goe on still in the way that leadeth unto destruction, and are hardened in their sins.
For those whom God hath made vessels of wrath; Are fitted unto destruction; as the Apostle Says, Rom. 9.22. They go on still in the Way that leads unto destruction, and Are hardened in their Sins.
So speaketh Christ even of Ierusalem, though she had killed and stoned his Prophets. Matth. 23.37. How often would I have gathered thy children together, even as a Henne gathereth her chickens under her wings ▪ and ye would not.
So speaks christ even of Ierusalem, though she had killed and stoned his prophets. Matthew 23.37. How often would I have gathered thy children together, even as a Hen gathereth her chickens under her wings ▪ and you would not.
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and cry with the Apostle, Rom, 11.33. ô altitudo, ô the depth. Remember what befell the men of Bethshemesh. 1. Sam. 6.19. God smote aboue fifty thousand of them for looking into the Arke of God.
and cry with the Apostle, Rom, 11.33. o altitudo, o the depth. remember what befell the men of Bethshemesh. 1. Sam. 6.19. God smote above fifty thousand of them for looking into the Ark of God.
as you shall see by comparing. 1 Peter 3.20. with Gene. 6.3. He gave Pharaoh, and the Aegyptians warning of the plagues they enforced him to bring upon them, that by their repentance they might prevent them.
as you shall see by comparing. 1 Peter 3.20. with Gene. 6.3. He gave Pharaoh, and the egyptians warning of the plagues they Enforced him to bring upon them, that by their Repentance they might prevent them.
Send therefore now, and gather thy cattell, and all that thou hast in the field, &c. When his people had so deeply provoked him, to bring them into miserable captivity,
Send Therefore now, and gather thy cattle, and all that thou hast in the field, etc. When his people had so deeply provoked him, to bring them into miserable captivity,
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See for proofe of this, Ieremy 26.2, 3. And 36.2, 3, 6, 7. And if hee take no pleasure in the destruction of the bodies of wicked men, is it possible hee should delight in the destruction,
See for proof of this, Ieremy 26.2, 3. And 36.2, 3, 6, 7. And if he take no pleasure in the destruction of the bodies of wicked men, is it possible he should delight in the destruction,
and damnation of their soules? No, no, hearken how deepely he protesteth against this, Ezekiel. 33.11. Say unto them, as I live, saith the Lord, I have no pleasure in the death of the wicked.
and damnation of their Souls? No, no, harken how deeply he protesteth against this, Ezekielem. 33.11. Say unto them, as I live, Says the Lord, I have no pleasure in the death of the wicked.
Thirdly, God hath reveiled in his Word, that Christ with all his merits, should be in the ministery of the Gospell offered unto all that feele themselves to be sinners (as the brazen serpent was listed up,
Thirdly, God hath revealed in his Word, that christ with all his merits, should be in the Ministry of the Gospel offered unto all that feel themselves to be Sinners (as the brazen serpent was listed up,
And what is it to preach the Gospel to him? Surely, to say to him as Lu. 2.11. Vnto you is borne this day, in the city of David, a Saviour which is Christ the Lord. So Christ inviteth all. Ioh. 7.37. Iesus cryed saying, if any man thirst, let him come unto me, and drinke.
And what is it to preach the Gospel to him? Surely, to say to him as Lu. 2.11. Unto you is born this day, in the City of David, a Saviour which is christ the Lord. So christ Inviteth all. John 7.37. Iesus cried saying, if any man thirst, let him come unto me, and drink.
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If a poore sinner being thus invited, should come to Christ for grace, would he reject him? No, in no wise. Ioh. 6.37. All that the father giveth mee, shall come unto me, and him that commeth unto me, I will in no wise cast out.
If a poor sinner being thus invited, should come to christ for grace, would he reject him? No, in no wise. John 6.37. All that the father gives me, shall come unto me, and him that comes unto me, I will in no wise cast out.
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Even this is an argument of his love, that he hath preserved thee from so many dangers, Ps. 41.11. By this I know that thou favourest me, because mine enemy doth not triumph over me ;
Even this is an argument of his love, that he hath preserved thee from so many dangers, Ps. 41.11. By this I know that thou favourest me, Because mine enemy does not triumph over me;
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Thou wouldest count it a foule sin to suspect or doubt of his love, or to entertaine such a thought, ô but for all that he hath done this for me, I doubt I have not his heart, I doubt hee hath purposed in himselfe to be my destroyer in the end.
Thou Wouldst count it a foul since to suspect or doubt of his love, or to entertain such a Thought, o but for all that he hath done this for me, I doubt I have not his heart, I doubt he hath purposed in himself to be my destroyer in the end.
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alienated the hearts of the people from it, and made them murmur against Moses, and Aaron, Numb. 14.2. It is said Acts 9.31. that while the faithfull walked in the feare of the Lord, and in the comfort of the Holy Ghost, they multiplied.
alienated the hearts of the people from it, and made them murmur against Moses, and Aaron, Numb. 14.2. It is said Acts 9.31. that while the faithful walked in the Fear of the Lord, and in the Comfort of the Holy Ghost, they multiplied.
Yea, 2. many of them continue a long time in this case as David complaineth, Psal 38.6. I am troubled, I am bowed downe greatly, I goe mourning all the day long, and Heman, Psal. 88.15. I am afflicted and ready to dye, from my youth up, while I suffer thy terrours.
Yea, 2. many of them continue a long time in this case as David Complaineth, Psalm 38.6. I am troubled, I am bowed down greatly, I go mourning all the day long, and Heman, Psalm 88.15. I am afflicted and ready to die, from my youth up, while I suffer thy terrors.
And upon this ground groweth all this trouble of mind, and terrour, that they are subject unto, that they cannot be perswaded that they are in the favour of God,
And upon this ground grows all this trouble of mind, and terror, that they Are Subject unto, that they cannot be persuaded that they Are in the favour of God,
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and that his speciall mercy, and loving kindnesse belongeth unto them. This Heman expresseth to have beene the cause of all his trouble. Psalme 88.14. Lord, why castest thou off my soule, why hidest thou thy face from mee.
and that his special mercy, and loving kindness belongeth unto them. This Heman Expresses to have been the cause of all his trouble. Psalm 88.14. Lord, why Chastest thou off my soul, why hidest thou thy face from me.
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For I know well, that many of you will thinke this a needlesse labour, and be little or not at all affected with this Sermon. Pro. 27.7. The full soule loatheth the honie combe.
For I know well, that many of you will think this a needless labour, and be little or not At all affected with this Sermon. Pro 27.7. The full soul Loathes the honey comb.
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I know well, that such kind of men will bee likely to take hurt, by this that I shall teach, by turning the Grace of God, into lasciviousnesse, as many did in the Apostles dayes, Iude 4. To such, Christ,
I know well, that such kind of men will be likely to take hurt, by this that I shall teach, by turning the Grace of God, into lasciviousness, as many did in the Apostles days, Iude 4. To such, christ,
The fat, and the strong (among Gods sheepe, and such are the most of you) should be fed with judgement, as the Lord speaketh, Ezek. 34.16. 3. I know well, that many of you, that truly feare God, do not stand in present need of comfort, you are for the present in no trouble of mind, your hearts are chearefull,
The fat, and the strong (among God's sheep, and such Are the most of you) should be fed with judgement, as the Lord speaks, Ezekiel 34.16. 3. I know well, that many of you, that truly Fear God, do not stand in present need of Comfort, you Are for the present in no trouble of mind, your hearts Are cheerful,
You know the joyfull scund (and can take comfort in his word and promises) you walke in the light of Gods countenance, and of you I may say, as Ethan doth, Psalm. 89.15. Blessed is the people that know the joyfull sound;
You know the joyful scund (and can take Comfort in his word and promises) you walk in the Light of God's countenance, and of you I may say, as Ethan does, Psalm. 89.15. Blessed is the people that know the joyful found;
Hee addeth by way of prevention (because he knew that even in that congregation, there could not choose but bee some humbled sinners) verse 11. And such were some of you,
He adds by Way of prevention (Because he knew that even in that congregation, there could not choose but be Some humbled Sinners) verse 11. And such were Some of you,
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and affliction of minde which the rest of your brethren, and sisters have begun to you in, sooner or later in one measure or other (it may be ye shall not pledge them in the same glasse that Iob or David began to you in, the Lord it may bee out of respect to your weaknesse will call for a lesser glasse for you,
and affliction of mind which the rest of your brothers, and Sisters have begun to you in, sooner or later in one measure or other (it may be you shall not pledge them in the same glass that Job or David began to you in, the Lord it may be out of respect to your weakness will call for a lesser glass for you,
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and allegory from the wretched fashion of your drunkards in drinking of healths, but from the sacred Word of God) Psal. 75.8. Certainely we must looke for an evill day as the Apostle speaketh, Ephes. 6.13.
and allegory from the wretched fashion of your drunkards in drinking of healths, but from the sacred Word of God) Psalm 75.8. Certainly we must look for an evil day as the Apostle speaks, Ephesians 6.13.
or of a few good men, but of the whole Church the mother of us all, who is in that short booke of the Canticles reported twice to have beene in that case, Cant. 3.1. and 5.6, Her welbeloved had withdrawne himselfe, and was gone.
or of a few good men, but of the Whole Church the mother of us all, who is in that short book of the Canticles reported twice to have been in that case, Cant 3.1. and 5.6, Her well-beloved had withdrawn himself, and was gone.
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2. That our blessed Saviour had experience of this tentation, and affliction, that in his owne sense for the present his father had forsaken him, Mat. 27 40. and we are all predestinated to be conformed unto his image in affliction, Rom. 8.29. 3. We all have the same adversary that other of Gods people have had that will buckle,
2. That our blessed Saviour had experience of this tentation, and affliction, that in his own sense for the present his father had forsaken him, Mathew 27 40. and we Are all predestinated to be conformed unto his image in affliction, Rom. 8.29. 3. We all have the same adversary that other of God's people have had that will buckle,
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This reason the Apostle giveth the Ephesians why they must looke for an evill day, Ephes. 6.12. For we wrestle not against flesh, and bloud, but against principalities, against powers, &c. And if ever hee assault us, these are the tentations he is most likely to assault us by;
This reason the Apostle gives the Ephesians why they must look for an evil day, Ephesians 6.12. For we wrestle not against Flesh, and blood, but against principalities, against Powers, etc. And if ever he assault us, these Are the tentations he is most likely to assault us by;
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For these are his chiefe, his fiery darts, as the Apostle calleth them, Ephes. 6.16. 4. That we all give the Lord as just cause daily by our carnall security,
For these Are his chief, his fiery darts, as the Apostle calls them, Ephesians 6.16. 4. That we all give the Lord as just cause daily by our carnal security,
Are there not with you, even with you, sinners against the Lord our God? And this is a chiefe scourge that the Lord useth to afflict his people for their security by,
are there not with you, even with you, Sinners against the Lord our God? And this is a chief scourge that the Lord uses to afflict his people for their security by,
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And I have three reasons to move me to it. First, the example of the Prophet Elisha, 2 King. 4.27. who had tender respect to the Shunamite when her soule was vexed within her.
And I have three Reasons to move me to it. First, the Exampl of the Prophet Elisha, 2 King. 4.27. who had tender respect to the Shunamite when her soul was vexed within her.
Yea of Christ, who is NONLATINALPHABET the chiefe shepheard, and pastour who professeth this to be his chiefe care. Ezek. 34.16. I will bind up that which was broken, and will strengthen that that was sicke.
Yea of christ, who is the chief shepherd, and pastor who Professes this to be his chief care. Ezekiel 34.16. I will bind up that which was broken, and will strengthen that that was sick.
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And gave an experiment of this in Peter, and Mary whom (because they were afflicted in conscience) he shewed more care of after his resurrection then of all the rest of the Disciples, Mar 16 9. 1 Cor. 15.5. Ioh. 21.15.
And gave an experiment of this in Peter, and Marry whom (Because they were afflicted in conscience) he showed more care of After his resurrection then of all the rest of the Disciples, Mar 16 9. 1 Cor. 15.5. John 21.15.
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Thirdly, as these poore soules have need to be comforted, and have this evill usually accompanying their other misery that it is a hard thing to fasten any comfort upon them, their soul• usually refuseth comfort when they are in this case as David speaketh, Psal 77.2.
Thirdly, as these poor Souls have need to be comforted, and have this evil usually accompanying their other misery that it is a hard thing to fasten any Comfort upon them, their soul• usually Refuseth Comfort when they Are in this case as David speaks, Psalm 77.2.
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but marke what followeth) and shout for joy all ye that are upright in heart. Yea Psalme 105.3. Let the heart of them rejoyce, that seeke the Lord. Yea Phil. 4.4. Rejoyce in the Lord alway; and againe I say rejoyce.
but mark what follows) and shout for joy all you that Are upright in heart. Yea Psalm 105.3. Let the heart of them rejoice, that seek the Lord. Yea Philip 4.4. Rejoice in the Lord always; and again I say rejoice.
as if this preaching, and profession made men mad or mopish that follow it; and so yee alienate their hearts from religion, and make them hate preaching.
as if this preaching, and profession made men mad or mopish that follow it; and so ye alienate their hearts from Religion, and make them hate preaching.
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The Lord would have us call the Sabbath a delight, Esa. 58.13. And threatneth captivity even for this, Deut. 28.47. Because they served him not with joyfullnesse and with gladnesse of heart.
The Lord would have us call the Sabbath a delight, Isaiah 58.13. And threatens captivity even for this, Deuteronomy 28.47. Because they served him not with joyfullnesse and with gladness of heart.
and cheerfull in the Lord, what cause soever you have of humbling in your selves. For certainly yeare in a blessed state. Psal. 128.1. Blessed is every one that feareth the Lord.
and cheerful in the Lord, what cause soever you have of humbling in your selves. For Certainly year in a blessed state. Psalm 128.1. Blessed is every one that fears the Lord.
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Feare not, little flock (saith our Saviour, Luk. 12. 3•.) it is your fathers good pleasure, to give you the kingdome. Rom. 8.28. All things worke together for good, to them that feare God. Rom. 5.2. We rejoyce in hope of the glory of God.
fear not, little flock (Says our Saviour, Luk. 12. 3•.) it is your Father's good pleasure, to give you the Kingdom. Rom. 8.28. All things work together for good, to them that Fear God. Rom. 5.2. We rejoice in hope of the glory of God.
In that day there shall be a fountaine opened to the house of David, and to the inhabitants of Ierusalem for sinne, and for uncleannesse, Zach. 13.1. In what day? See that Zach. 12.10.
In that day there shall be a fountain opened to the house of David, and to the inhabitants of Ierusalem for sin, and for uncleanness, Zach 13.1. In what day? See that Zach 12.10.
then all the learned, and eloquent men in the world. Psal. 145.19. He will fulfill the desire of them that feare him ; and 10.17. Lord thou hast heard the desire of the humble.
then all the learned, and eloquent men in the world. Psalm 145.19. He will fulfil the desire of them that Fear him; and 10.17. Lord thou hast herd the desire of the humble.
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Your prayers, and services (how poore and unperfit soever they seeme to your selves) he will take in good part. Mal. 3.17. I will spare them as a man spareth his owne sonne that serveth him.
Your Prayers, and services (how poor and unperfect soever they seem to your selves) he will take in good part. Malachi 3.17. I will spare them as a man spares his own son that serves him.
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He will not be rigorous to observe what is amisse in your services. Mic. 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? And in this respect you have just cause to be comfortable. Rom. 8.31. If God be for us who can be against us ;
He will not be rigorous to observe what is amiss in your services. Mic. 7.18. Who is a God like unto thee, that Pardoneth iniquity, and passes by the Transgression of the remnant of his heritage? And in this respect you have just cause to be comfortable. Rom. 8.31. If God be for us who can be against us;
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You therefore that feare God know 1 that you ought to be comfortable, that it is your sin that you are not, learne to check your selves for it, and say as Psal. 42.11.
You Therefore that Fear God know 1 that you ought to be comfortable, that it is your since that you Are not, Learn to check your selves for it, and say as Psalm 42.11.
Why art thou cast downe ô my soule? and why art thou disquieted within me? 2 ▪ Pray to God that he would make thee cheerefull, as David doth, Ps. 51.8. Make me to heare joy and gladnesse, that the bones that thou hast broken may rejoyce ; and 86.4. Rejoyce the soule of thy servant For he, and he onely is able to comfort them that are cast down. Esa. 51.12. I even I am he that comforteth you.
Why art thou cast down o my soul? and why art thou disquieted within me? 2 ▪ Pray to God that he would make thee cheerful, as David does, Ps. 51.8. Make me to hear joy and gladness, that the bones that thou hast broken may rejoice; and 86.4. Rejoice the soul of thy servant For he, and he only is able to Comfort them that Are cast down. Isaiah 51.12. I even I am he that comforts you.
and choicest servants, such as above all other, have most title to these speciall mercies of God, that wee have heard of, are yet much subject to trouble of mind, much given to inward heavinesse, and feare;
and Choicest Servants, such as above all other, have most title to these special Mercies of God, that we have herd of, Are yet much Subject to trouble of mind, much given to inward heaviness, and Fear;
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and ignominy he bringeth us to glory, by his stripes he healeth us, as the Prophet speaketh, Esa. 53.5. and in that miracle that Christ wrought by anointing the blind mans eyes with clay, he restored him to sight, Ioh. 9.6.
and ignominy he brings us to glory, by his stripes he heals us, as the Prophet speaks, Isaiah 53.5. and in that miracle that christ wrought by anointing the blind men eyes with clay, he restored him to sighed, John 9.6.
So in the work of grace, he useth to bring his servants by hell to heaven, by doubting to faith, by much inward anguish and terror to abundance of peace, and consolation in Christ.
So in the work of grace, he uses to bring his Servants by hell to heaven, by doubting to faith, by much inward anguish and terror to abundance of peace, and consolation in christ.
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& inward comfort, as even quenched the violence of the fire as the Apostle speaketh, Heb. 11.34? (for though the Apostles words be there happily to be understood literally,
& inward Comfort, as even quenched the violence of the fire as the Apostle speaks, Hebrew 11.34? (for though the Apostles words be there happily to be understood literally,
And how did the Lord make Iacob so strong in faith, that whereas before he was afraid of his brother Esau as he complaineth in his prayer to God, Gen. 32.11. I feare him lest he will come, and smite me, and the mother with the children ;
And how did the Lord make Iacob so strong in faith, that whereas before he was afraid of his brother Esau as he Complaineth in his prayer to God, Gen. 32.11. I Fear him lest he will come, and smite me, and the mother with the children;
Nay he was so full of confidence, and comfort in God, that he gloried, and boasted he had seene God face to face, and therefore called the name of the place Penuel the face of God, Gen. 32.30.
Nay he was so full of confidence, and Comfort in God, that he gloried, and boasted he had seen God face to face, and Therefore called the name of the place Penuel the face of God, Gen. 32.30.
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Lecture XXVII. On Psalme 51.1, 2. May 30. 1626. THe fourth, and last thing that I am to say to these poore servants of God that are afflicted in Conscience, is;
Lecture XXVII. On Psalm 51.1, 2. May 30. 1626. THe fourth, and last thing that I am to say to these poor Servants of God that Are afflicted in Conscience, is;
That the objections they make against themselves, and the reasons whereby they use to conclude against themselves, that they have just cause to be thus heavy,
That the objections they make against themselves, and the Reasons whereby they use to conclude against themselves, that they have just cause to be thus heavy,
The spirit of God saith, 1 Tim. 1.15. that this is a true saying, and by all meanes worthy to be received, that Christ Iesus came into the world to save sinners.
The Spirit of God Says, 1 Tim. 1.15. that this is a true saying, and by all means worthy to be received, that christ Iesus Come into the world to save Sinners.
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That (above all others) such as thou art, that are heavy laden are invited by Christ to come to him, and promiseth that he will give them rest, Mat. 11.28. That this is Gods commandement that wee should beleeve on the name of his son, 1 Ioh. 3.23. That Gods mercy belongeth to them that feare him, throughout all generations, Luk. 1.50.
That (above all Others) such as thou art, that Are heavy laden Are invited by christ to come to him, and promises that he will give them rest, Mathew 11.28. That this is God's Commandment that we should believe on the name of his son, 1 John 3.23. That God's mercy belongeth to them that Fear him, throughout all generations, Luk. 1.50.
nor in the mercy of God? Certainely it must needs be the spirit of Satan who is called our adversary NONLATINALPHABET, 1 Pet. 5.8. an enemy, and a slanderer, a lyer and the father of lies, •oh 8 44. And wilt thou beleeve him. 2. But thou sayst thine owne heart perswadeth thee so.
nor in the mercy of God? Certainly it must needs be the Spirit of Satan who is called our adversary, 1 Pet. 5.8. an enemy, and a slanderer, a liar and the father of lies, •oh 8 44. And wilt thou believe him. 2. But thou Sayest thine own heart Persuadeth thee so.
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It is not therefore safe for a man to judge of his owne estate according to the perswasion he hath of himselfe, specially for a Christian that is in this tentation, that is in the case of spirituall desertion, to judge of his estate towards God according to the perswasion he hath of himselfe.
It is not Therefore safe for a man to judge of his own estate according to the persuasion he hath of himself, specially for a Christian that is in this tentation, that is in the case of spiritual desertion, to judge of his estate towards God according to the persuasion he hath of himself.
when he seemeth to frowne upon us, to hide and turne away his face from us And that which our Saviour saith of sight, may be said of all sense and feeling also, Ioh. 20.29. Thomas because thou hast seene, thou hast beleeved:
when he seems to frown upon us, to hide and turn away his face from us And that which our Saviour Says of sighed, may be said of all sense and feeling also, John 20.29. Thomas Because thou hast seen, thou hast believed:
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Secondly, thou must consider, that this hath bin the case of many Gods dearest servants, the Lord hath for a time hid his face from them, they have beene deprived of all feeling of his favour.
Secondly, thou must Consider, that this hath been the case of many God's dearest Servants, the Lord hath for a time hid his face from them, they have been deprived of all feeling of his favour.
Iob was in this case, Iob 13.24. Wherfore hidest thou thy face, and holdest me for thine enemy? And Heman was Psalme 88.14. Lord why castest thou off my soule, and hidest thy face from mee? And Asaph was Psalme 77.3. I remembred God, and was troubled, I meditated, and my spirit was overwhelmed. And David complaineth, Psal. 109.22. His heart was wounded within him, hee had a wounded spirit. And Paul, 2 Cor. 7.5. that he had not onely fightings without, but terrours within.
Job was in this case, Job 13.24. Wherefore hidest thou thy face, and holdest me for thine enemy? And Heman was Psalm 88.14. Lord why Chastest thou off my soul, and hidest thy face from me? And Asaph was Psalm 77.3. I remembered God, and was troubled, I meditated, and my Spirit was overwhelmed. And David Complaineth, Psalm 109.22. His heart was wounded within him, he had a wounded Spirit. And Paul, 2 Cor. 7.5. that he had not only fightings without, but terrors within.
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But what speake I of particular members of Gods Church, that were in this case? The whole Church, the whole mysticall body of Christ, is brought in by Solomon, in his Song of songs, complaining that shee was in this case, Canticles 5.6.
But what speak I of particular members of God's Church, that were in this case? The Whole Church, the Whole mystical body of christ, is brought in by Solomon, in his Song of songs, complaining that she was in this case, Canticles 5.6.
Yea, what speake I either of particular members, or of the whole body of the Church of God? our blessed Saviour himselfe, who never committed sinne, neither was guile found in his mouth, as the Apostle speaketh, 1 Pet. 2.22.
Yea, what speak I either of particular members, or of the Whole body of the Church of God? our blessed Saviour himself, who never committed sin, neither was guile found in his Mouth, as the Apostle speaks, 1 Pet. 2.22.
when he cryed out in bitternesse of his soule, Matth. 27.46. My God, my God, why hast thou forsaken me? This second consideration hath great force to sustaine the heart of any poore servant of God, that is thus troubled.
when he cried out in bitterness of his soul, Matthew 27.46. My God, my God, why hast thou forsaken me? This second consideration hath great force to sustain the heart of any poor servant of God, that is thus troubled.
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And so it is spoken of, 1 Pet. 5.8, 9. Your adversary the devill, as a roaring Lyon, walketh about, seeking whom he may devoure, whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.
And so it is spoken of, 1 Pet. 5.8, 9. Your adversary the Devil, as a roaring lion, walks about, seeking whom he may devour, whom resist steadfast in the faith, knowing that the same afflictions Are accomplished in your brothers that Are in the world.
and no son, as the Apostle speaketh, Hebr. 12.8. The third consideration that may stay us, and keepe us from sinking, and being overcome of this tentation, is this;
and no son, as the Apostle speaks, Hebrew 12.8. The third consideration that may stay us, and keep us from sinking, and being overcome of this tentation, is this;
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and till we can humbly acknowledge this soveraignty of the Lord, and stoupe unto it, our heart can never find rest in any, specially not in this inward affliction, till we can say with Ely, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good, Why dost thou strive against him? (saith Elihu to Iob, 33.13.) for he giveth not account of any of his matters.
and till we can humbly acknowledge this sovereignty of the Lord, and stoop unto it, our heart can never find rest in any, specially not in this inward affliction, till we can say with Ely, 1 Sam. 3.18. It is the Lord, let him do what seems him good, Why dost thou strive against him? (Says Elihu to Job, 33.13.) for he gives not account of any of his matters.
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If therefore the Lord should bee pleased all the dayes of our life, to hide from any of us the light of his countenance, (though this were indeed a most heavy affliction) nay if hee should indeed (not in our feeling only) cast us away for ever,
If Therefore the Lord should be pleased all the days of our life, to hide from any of us the Light of his countenance, (though this were indeed a most heavy affliction) nay if he should indeed (not in our feeling only) cast us away for ever,
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Thou must consider that the Lord in hiding his face from thee, in with-holding for a time the comforter from thee, intendeth to doe thee good by this meanes.
Thou must Consider that the Lord in hiding his face from thee, in withholding for a time the comforter from thee, intends to do thee good by this means.
and (as it were) harden our faces against it, by resolving with our selves, wee will not yeeld unto it, as David did. Psalme 119.57. O Lord I have said that I will keepe thy words, and sticke to it, and verse 106. I have sworne, and I will performe it, that I wil keepe thy righteous judgements.
and (as it were) harden our faces against it, by resolving with our selves, we will not yield unto it, as David did. Psalm 119.57. Oh Lord I have said that I will keep thy words, and stick to it, and verse 106. I have sworn, and I will perform it, that I will keep thy righteous Judgments.
and ability to move our selves to that that is good; so as they can say, as Paul doth Rom 7.8. To will is present with me. And as David Psalme. 119.115. Depart from me yee evill doers, for I will keepe the commandements of my God.
and ability to move our selves to that that is good; so as they can say, as Paul does Rom 7.8. To will is present with me. And as David Psalm. 119.115. Depart from me ye evil doers, for I will keep the Commandments of my God.
I answer, & I speak it confidently upon cleare & certaine evidence of the word of God 1. That there is no more freedome of wil in any naturall man to that that is spiritually good,
I answer, & I speak it confidently upon clear & certain evidence of the word of God 1. That there is no more freedom of will in any natural man to that that is spiritually good,
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How can we resolve that we will beleeve, and be perswaded of Gods love? Is that in our power? Do you not teach wee have no freedome of will at all to that that is good?
How can we resolve that we will believe, and be persuaded of God's love? Is that in our power? Do you not teach we have no freedom of will At all to that that is good?
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Marke 1. that it is infidelity that maketh the heart evill, and naught. 2. It is that, that maketh us apt to depart, and fall away from God. Thirdly & lastly.
Mark 1. that it is infidelity that makes the heart evil, and nought. 2. It is that, that makes us apt to depart, and fallen away from God. Thirdly & lastly.
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This is plaine by that caveat that the Apostle giveth Heb. 3.12 (which it were good for Gods people that are in this tentation oft to thinke upon) take heed brethren lest there be in any of you an evil heart of unbeliefe in departing from the living God.
This is plain by that caveat that the Apostle gives Hebrew 3.12 (which it were good for God's people that Are in this tentation oft to think upon) take heed brothers lest there be in any of you an evil heart of unbelief in departing from the living God.
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So infidelity maketh us, and all our actions, prayers, preachings, almes, &c. odious unto God. Heb. 11.6. Without faith it is impossible to please God.
So infidelity makes us, and all our actions, Prayers, preachings, alms, etc. odious unto God. Hebrew 11.6. Without faith it is impossible to please God.
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And he that would pray, must conceive of God as of his father. Mat. 6.9. Yea, whatsoever ye doe in word or deed (saith the Apostle, Colos. 3.17. if ye would have God to accept of it) do all in the name of the Lord Iesus (that is, in this perswasion that through Christ God is well pleased with you) giving thanks to God the father by him.
And he that would pray, must conceive of God as of his father. Mathew 6.9. Yea, whatsoever you do in word or deed (Says the Apostle, Colos 3.17. if you would have God to accept of it) do all in the name of the Lord Iesus (that is, in this persuasion that through christ God is well pleased with you) giving thanks to God the father by him.
when they are done out of a perswasion of his fatherly love towards us, By faith (saith the Apostle, Heb. 11.4.) Abel offered a more excellent sacrifice then Cain.
when they Are done out of a persuasion of his fatherly love towards us, By faith (Says the Apostle, Hebrew 11.4.) Abel offered a more excellent sacrifice then Cain.
So by infidelity, we rob God of his glory, and doe him the greatest dishonour and reproach that can be, 1 Ioh. 5.10. He that beleeveth not God, hath made him a lyar. Thirdly.
So by infidelity, we rob God of his glory, and do him the greatest dishonour and reproach that can be, 1 John 5.10. He that Believeth not God, hath made him a liar. Thirdly.
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Rom. 4.19, 20. we sanctifie and hallow his name, as the Lord speaketh, Num. 20.12. Ye beleeved me not, to sanctifie me in the eyes of the children of Israel.
Rom. 4.19, 20. we sanctify and hallow his name, as the Lord speaks, Num. 20.12. You believed me not, to sanctify me in the eyes of the children of Israel.
Numb. 20.8, 12. God had promised Zachary, hee would give him a son, by his wife Elizabeth (a thing most unlikely, in regard of the age of them both, and her barrennesse) yet because he doubted of it, the Lord made him dumbe, Luke 1.20.
Numb. 20.8, 12. God had promised Zachary, he would give him a son, by his wife Elizabeth (a thing most unlikely, in regard of the age of them both, and her Barrenness) yet Because he doubted of it, the Lord made him dumb, Lycia 1.20.
and their cattell too (a most unlikely, and incredible thing) yet because they did but doubt of this, God would not let them enter into the promised land.
and their cattle too (a most unlikely, and incredible thing) yet Because they did but doubt of this, God would not let them enter into the promised land.
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God had promised Moses and Aaron, that if they would speake to the rocke in the sight of the people, it should give forth water enough to satisfie the whole congregation,
God had promised Moses and Aaron, that if they would speak to the rock in the sighed of the people, it should give forth water enough to satisfy the Whole congregation,
and promise of God, to doubt of Gods love and mercy to thee in Christ. Iohn 16.9. He shall convince the world of sin, because they beleeved not on me.
and promise of God, to doubt of God's love and mercy to thee in christ. John 16.9. He shall convince the world of since, Because they believed not on me.
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Acquaint thy selfe with them, ô they may stand thee in great stead one day, David found this, Psal. 119.93. I will never forget thy precepts, for with them thou hast quickened me. Secondly.
Acquaint thy self with them, o they may stand thee in great stead one day, David found this, Psalm 119.93. I will never forget thy Precepts, for with them thou hast quickened me. Secondly.
There is no comparison betweene the multitude, and hainousnesse of thy sins, and Gods mercy, or Christs merit. It is written, Iohn 6.37. Him that commeth to me (desireth unfainedly to have benefite by me, and to beleeve in me) I will in no wise cast out ;
There is no comparison between the multitude, and heinousness of thy Sins, and God's mercy, or Christ merit. It is written, John 6.37. Him that comes to me (Desires unfeignedly to have benefit by me, and to believe in me) I will in no wise cast out;
And such a one thou canst not deny thy selfe to bee. It is written, Prov. 28.13. He that covereth his sins shall not prosper, but who so confesseth, and forsaketh them, shall have mercy. It is written, Ps. 105.3. Let the heart of them rejoyce that seeke the Lord. It is written, Rom. 5.20. Where sin abounded, there grace did much more abound.
And such a one thou Canst not deny thy self to be. It is written, Curae 28.13. He that Covereth his Sins shall not prosper, but who so Confesses, and Forsaketh them, shall have mercy. It is written, Ps. 105.3. Let the heart of them rejoice that seek the Lord. It is written, Rom. 5.20. Where since abounded, there grace did much more abound.
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Say to thine heart as our Saviour doth to the Lawyer, Luke 10.26. What is written in the Law? how readest thou? It is written, Psal. 103.17. The mercy of the Lord is from everlasting to everlasting upon them that feare him.
Say to thine heart as our Saviour does to the Lawyer, Lycia 10.26. What is written in the Law? how Readest thou? It is written, Psalm 103.17. The mercy of the Lord is from everlasting to everlasting upon them that Fear him.
Thus did Christ resist Satan, Matth. 4.4, 7, 10. This is the sword of the spirit. Ephesi. 6.17. Resolve therefore thus with thy selfe, as David doth, Psal. 85.8. I will hearken (not what Satan, or mine owne heart saith, but) what the Lord God will say of such as I am.
Thus did christ resist Satan, Matthew 4.4, 7, 10. This is the sword of the Spirit. Ephesus. 6.17. Resolve Therefore thus with thy self, as David does, Psalm 85.8. I will harken (not what Satan, or mine own heart Says, but) what the Lord God will say of such as I am.
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nor in Gods mercy, is suggested into thy mind, reject it with detestation, as our Saviour did the like, Matth. 4.10. Get thee hence Satan. But how should I resist it? wilt thou say.
nor in God's mercy, is suggested into thy mind, reject it with detestation, as our Saviour did the like, Matthew 4.10. Get thee hence Satan. But how should I resist it? wilt thou say.
When so foule a tentation as this is, to bee perswaded that God hateth thee, and hath rejected thee, and is thine enemy, that thou hast no part in Christ,
When so foul a tentation as this is, to be persuaded that God hates thee, and hath rejected thee, and is thine enemy, that thou hast no part in christ,
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but resolve to resist it, that is the way to overcome it; if thou resist it not, thou art in danger to be overcome of it. Iames 4.7. Resist the Devill, and he will flye from you.
but resolve to resist it, that is the Way to overcome it; if thou resist it not, thou art in danger to be overcome of it. James 4.7. Resist the devil, and he will fly from you.
yet is not that the way to recover his favour, by hiding our selves, or running from him, Draw neare to God (saith the Apostle, Iam. 4 ▪ •.) and hee will draw neare to you.
yet is not that the Way to recover his favour, by hiding our selves, or running from him, Draw near to God (Says the Apostle, Iam. 4 ▪ •.) and he will draw near to you.
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2. They that take this course, doe seeke to hide themselves from God, as Adam did, Genesis 3.8. 1. And what madnesse is it for a man to thinke hee can bee able to doe so? A child or a servant may runne away from his father,
2. They that take this course, do seek to hide themselves from God, as Adam did, Genesis 3.8. 1. And what madness is it for a man to think he can be able to do so? A child or a servant may run away from his father,
yet indeede they doe the heart no good, they can worke no sound cure on a wounded spirit, Ecclesiast. 2.2. I said of mirth, what doth it? Nay, it makes the wound in the end, worse then it found it. Proverbs 14.13. The end of that mirth is heavinesse.
yet indeed they do the heart no good, they can work no found cure on a wounded Spirit, Ecclesiatest. 2.2. I said of mirth, what does it? Nay, it makes the wound in the end, Worse then it found it. Proverbs 14.13. The end of that mirth is heaviness.
and conscionably used, the sadnesse that they cause, maketh the heart better, as Solomon speaketh, Ecclesi. 7.3. That ministery that pierceth most, is of a healing, and comforting nature, compared therefore to an excellent oyle and balme, Psalm. 141.5.
and Conscionably used, the sadness that they cause, makes the heart better, as Solomon speaks, Ecclesiastes. 7.3. That Ministry that pierces most, is of a healing, and comforting nature, compared Therefore to an excellent oil and balm, Psalm. 141.5.
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For 1. they that take this counsell, make Satan their Physician to cure them, when God hath made them sicke, their Surgeon to heale the wounds that God hath made in their soules.
For 1. they that take this counsel, make Satan their physician to cure them, when God hath made them sick, their Surgeon to heal the wounds that God hath made in their Souls.
But take thou heed of seeking ease to thy soule any of these wayes, hate them, abhorre them that give thee this counsell, and say with Iob 21.16. Let the counsell of the wicked be farre from me ; and with David, Psal. 119.128. I hate every false way.
But take thou heed of seeking ease to thy soul any of these ways, hate them, abhor them that give thee this counsel, and say with Job 21.16. Let the counsel of the wicked be Far from me; and with David, Psalm 119.128. I hate every false Way.
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It is the nature of faith, to give credit unto, and rest upon the word, though wee see, or feele nothing to rest upon. Hebr. 11.1. Faith is the evidence of things not seene.
It is the nature of faith, to give credit unto, and rest upon the word, though we see, or feel nothing to rest upon. Hebrew 11.1. Faith is the evidence of things not seen.
2. By giving over their private duties of reading and prayer, saying in their hearts, with that desperate Pursevant, whom Ioram sent to apprehend the Prophet. 2. Kings. 6.33.
2. By giving over their private duties of reading and prayer, saying in their hearts, with that desperate Pursuivant, whom Ioram sent to apprehend the Prophet. 2. Kings. 6.33.
Thus did Ahab shun Micajah, 1 Kin. 22.8. I hate him, for he doth not prophesie good concerning me, but evill. And Felix Paul, Acts 24.25. Goe thy way for this time, and when I have a convenient season, I will call for thee.
Thus did Ahab shun Micajah, 1 Kin. 22.8. I hate him, for he does not prophesy good Concerning me, but evil. And Felix Paul, Acts 24.25. Go thy Way for this time, and when I have a convenient season, I will call for thee.
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and to put God and their owne spirituall estate out of their mind. 1. By shunning that ministery, that did use to touch them to the quicke, and to pierce their hearts.
and to put God and their own spiritual estate out of their mind. 1. By shunning that Ministry, that did use to touch them to the quick, and to pierce their hearts.
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And thus have I finished the first part of mine answer to the maine objection that Gods people that are in distresse of conscience, are apt to make against themselves.
And thus have I finished the First part of mine answer to the main objection that God's people that Are in distress of conscience, Are apt to make against themselves.
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Yea, this affliction shall certainly have a comfortable issue, and end in much joy. Psal. 126.5. They that sow in teares, shall reape in joy, and Ioh. 16.20. Your sorrow shall be turned into joy.
Yea, this affliction shall Certainly have a comfortable issue, and end in much joy. Psalm 126.5. They that sow in tears, shall reap in joy, and John 16.20. Your sorrow shall be turned into joy.
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because God hath bound himselfe by promise, to sustaine them in it, and give them the victory over it. Psal. 37.24. Though he fall, he shall not be utterly cast down for the Lord upholdeth him with his hand. Deut. 33.27. The eternall God is thy refuge, and underneath are the everlasting armes.
Because God hath bound himself by promise, to sustain them in it, and give them the victory over it. Psalm 37.24. Though he fallen, he shall not be utterly cast down for the Lord upholds him with his hand. Deuteronomy 33.27. The Eternal God is thy refuge, and underneath Are the everlasting arms.
The fift and last consideration that may stay, and comfort Gods people in that case is this, That certainly they shall not be overcome of this tentation,
The fift and last consideration that may stay, and Comfort God's people in that case is this, That Certainly they shall not be overcome of this tentation,
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(lesse comfort it hath in it, then any other affliction, more bitter, and grievous it is then any other) neverthelesse, afterward it yeeldeth the peaceable fruit of righteousnesse,
(less Comfort it hath in it, then any other affliction, more bitter, and grievous it is then any other) nevertheless, afterwards it yields the peaceable fruit of righteousness,
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So that that which the Apostle speaketh of all affliction, may be most truly said of this. Heb. 12.11. This chastisement for the present, seemeth not to be joyous, but grievous.
So that that which the Apostle speaks of all affliction, may be most truly said of this. Hebrew 12.11. This chastisement for the present, seems not to be joyous, but grievous.
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and make them mourne so, and giveth them the spirit of heavinesse, Esa. 61.3. that they might be called (that is knowne, and acknowledged even by others apparantly,
and make them mourn so, and gives them the Spirit of heaviness, Isaiah 61.3. that they might be called (that is known, and acknowledged even by Others apparently,
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And a singular benefit doubtlesse this is. The Apostle prayeth for the Colossians. Col. 2.7. that they may be rooted, and built up in Christ, and established in the faith.
And a singular benefit doubtless this is. The Apostle Prayeth for the colossians. Col. 2.7. that they may be rooted, and built up in christ, and established in the faith.
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And when God shall have restored to such a soule, but the least glympse of the light of his countenance, ô how hee prizeth it? How sweete is Christ, and his Gospel to him.
And when God shall have restored to such a soul, but the least glimpse of the Light of his countenance, o how he prizeth it? How sweet is christ, and his Gospel to him.
He will be ready to cry as David, Psal. 63.1, 2. O God, thou art my God, early will I seeke thee, my soule thirsteth for thee, my flesh longeth for thee, to see thee so as I have seene thee in thy sanctuary.
He will be ready to cry as David, Psalm 63.1, 2. Oh God, thou art my God, early will I seek thee, my soul Thirsteth for thee, my Flesh Longeth for thee, to see thee so as I have seen thee in thy sanctuary.
They that were stung by the fircy serpents (and none but they) made high account of the brasen serpent, no body needed to perswade them to run to it and fixe their eyes upon it, Num. 21.9. and so it is in this case.
They that were stung by the fircy Serpents (and none but they) made high account of the brazen serpent, no body needed to persuade them to run to it and fix their eyes upon it, Num. 21.9. and so it is in this case.
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And certainely by daily experience we find this. 1. That none so thirst after Christ, none so esteeme of the meanes of grace, none take such paines for them, none use them so diligently,
And Certainly by daily experience we find this. 1. That none so thirst After christ, none so esteem of the means of grace, none take such pains for them, none use them so diligently,
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Both these effects had Christs withdrawing himselfe from his Spouse, Cant. 3.1 — 4. For thereupon 1. She fought him 1 in her bed by secret prayer, and meditation;
Both these effects had Christ withdrawing himself from his Spouse, Cant 3.1 — 4. For thereupon 1. She fought him 1 in her Bed by secret prayer, and meditation;
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The Lord therefore hideth his face a great while sometimes, from his dearest children, and letteth them not see the light of his countenance that he might cause them. 1. To seeke him more diligently and never rest till they have found him againe. 2. To hold him faster when they once have recovered him;
The Lord Therefore Hideth his face a great while sometime, from his dearest children, and lets them not see the Light of his countenance that he might cause them. 1. To seek him more diligently and never rest till they have found him again. 2. To hold him faster when they once have recovered him;
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and the letters, and love-tokens, he sendeth us are oft intercepted by one or other, are most effectuall meanes to make us long to be with our father in whose presence (and no where els) is fullnesse of joy, and at whose right hand there are pleasures for evermore, as the Prophet speaketh, Psal. 16.11. Fiftly, by this meanes above all others the Lord worketh his people to a more high and pretious esteeme of his favour and of the comfortable assurance and feeling of it.
and the letters, and love-tokens, he sends us Are oft intercepted by one or other, Are most effectual means to make us long to be with our father in whose presence (and no where Else) is fullness of joy, and At whose right hand there Are pleasures for evermore, as the Prophet speaks, Psalm 16.11. Fifty, by this means above all Others the Lord works his people to a more high and precious esteem of his favour and of the comfortable assurance and feeling of it.
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and there shall be no more sorrow, nor crying, nor paine as Iohn speaketh, Revel. 21.4. These sorrowes wee meet with heere in this place of our pilgrimage, as David calleth it, Psal. 119.54.
and there shall be no more sorrow, nor crying, nor pain as John speaks, Revel. 21.4. These sorrows we meet with Here in this place of our pilgrimage, as David calls it, Psalm 119.54.
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These vicissitudes, and changes, these interruptions of our peace, and spirituall desertions we meet with heere, are a most effectuall meane to make us thinke of home, where we shall be out of the reach of Satan,
These vicissitudes, and changes, these interruptions of our peace, and spiritual desertions we meet with Here, Are a most effectual mean to make us think of home, where we shall be out of the reach of Satan,
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and be too ready to say and thinke as Peter did (when he was ravished with joy in beholding the light of Christs countenance shining as the sun) Mat. 17.4. Lord it is good for us to be heere, and to abide heere still.
and be too ready to say and think as Peter did (when he was ravished with joy in beholding the Light of Christ countenance shining as the sun) Mathew 17.4. Lord it is good for us to be Here, and to abide Here still.
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As you know affliction, and nothing but affliction made the prodigall to do, Luke 15.16, 17. If we should alwaies possesse that outward peace, those sweet joyes and comforts, which the light of the Lords countenance and sense of his favour worketh in our hearts, we should have our heaven upon earth,
As you know affliction, and nothing but affliction made the prodigal to do, Lycia 15.16, 17. If we should always possess that outward peace, those sweet Joys and comforts, which the Light of the lords countenance and sense of his favour works in our hearts, we should have our heaven upon earth,
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For riches, and honor, are with her, yea, durable riches, and righteousnesse. Pro. 8.18. and 2. thou that hast ever felt the worke of grace, & comfort of Gods spirit in thy selfe, mayest boldly from thy former experience conclude as David doth. Psalme 23. •. Surely goodnes and mercy shall follow mee all the dayes of my life, and I shall dwell in the house of the Lord for ever. Iohn 8.35. The servant abideth not in the house for ever, but the sonne doth.
For riches, and honour, Are with her, yea, durable riches, and righteousness. Pro 8.18. and 2. thou that hast ever felt the work of grace, & Comfort of God's Spirit in thy self, Mayest boldly from thy former experience conclude as David does. Psalm 23. •. Surely Goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord for ever. John 8.35. The servant Abideth not in the house for ever, but the son does.
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This the Apostle Iames also teacheth, Iames 1.17.18. that in those gifts of God that are good indeed, and perfect gifts, perfectly good, (such as hee instanceth in the next verse, the gift of regeneration, to bee) there is no variablenesse, nor shadow of turning in the Lord.
This the Apostle James also Teaches, James 1.17.18. that in those Gifts of God that Are good indeed, and perfect Gifts, perfectly good, (such as he Instanceth in the next verse, the gift of regeneration, to be) there is no variableness, nor shadow of turning in the Lord.
Abraham, Isaac, and Iacob, (for of those the Apostle had spoken) the gifts of Election, justification, santification, effectuall calling, God never repented him of.
Abraham, Isaac, and Iacob, (for of those the Apostle had spoken) the Gifts of Election, justification, sanctification, effectual calling, God never repented him of.
if ever thou wert in Gods favour, thou art still, if ever God by the spirit of adoption did say unto thy soule, I am thy salvation, thy God, thy father, Christ is thy Saviour, his body was broken for thee, his bloud was shed for thee, he is so still.
if ever thou Wertenberg in God's favour, thou art still, if ever God by the Spirit of adoption did say unto thy soul, I am thy salvation, thy God, thy father, christ is thy Saviour, his body was broken for thee, his blood was shed for thee, he is so still.
Observe (beloved) and take notice therefore I pray you, of the working of Gods grace in your selves, of the sweete comforts you finde at any time, in the light of Gods countenance and assurance of his favour, in the hearing or reading of his Word, in receiving the Sacrament, in your prayers, and specially in your afflictions. Yea, doe as David did.
Observe (Beloved) and take notice Therefore I pray you, of the working of God's grace in your selves, of the sweet comforts you find At any time, in the Light of God's countenance and assurance of his favour, in the hearing or reading of his Word, in receiving the Sacrament, in your Prayers, and specially in your afflictions. Yea, do as David did.
This course hee also tooke at another time, when hee was in this case, Psalme 143.45. My spirit is overwhelmed within mee, my heart within mee is desolate, I remember the dayes of old.
This course he also took At Another time, when he was in this case, Psalm 143.45. My Spirit is overwhelmed within me, my heart within me is desolate, I Remember the days of old.
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By remembring the yeares of the right hand of the most High, that is, of the comforts hee had found in the assurance of Gods favour, hee came to perceive, that it was but his infirmitie to bee thus dejected now.
By remembering the Years of the right hand of the most High, that is, of the comforts he had found in the assurance of God's favour, he Come to perceive, that it was but his infirmity to be thus dejected now.
This course David tooke in this very case, Psalme 77.5, 6. I have considered the dayes of old, the yeares of ancient times, I call to remembrance my songs in the night, I commune with mine owne heart,
This course David took in this very case, Psalm 77.5, 6. I have considered the days of old, the Years of ancient times, I call to remembrance my songs in the night, I commune with mine own heart,
and not to cast it away, Hebrewes 10.35. Call to remembrance (saith hee verse 32.) the former dayes, in which after ye were illuminated, ye endured a great sight of affections, and what joy you found in your selves then, verse 34. Ye tooke joyfully the spoyling of your goods.
and not to cast it away, Hebrews 10.35. Call to remembrance (Says he verse 32.) the former days, in which After you were illuminated, you endured a great sighed of affections, and what joy you found in your selves then, verse 34. You took joyfully the spoiling of your goods.
Hadst thou never any comfortable feeling of Gods favour, and of the worke of Gods grace in thy heart? Didst thou never heare in thy selfe, that sweete voice of the spirit of adoption, witnessing to thy heart, that thou wert Gods child,
Hadst thou never any comfortable feeling of God's favour, and of the work of God's grace in thy heart? Didst thou never hear in thy self, that sweet voice of the Spirit of adoption, witnessing to thy heart, that thou Wertenberg God's child,
and restore to us our comfort. For this is his promise ▪ Mal. 3.7. Returne unto me, and I will returne unto you saith the Lord of hosts. The second direction is this.
and restore to us our Comfort. For this is his promise ▪ Malachi 3.7. Return unto me, and I will return unto you Says the Lord of hosts. The second direction is this.
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and like a thicke fog, or filthy vapour, rising up in their soules, keepeth the light of Gods countenance from shining on them; according to that Esay 59.2. Your iniquities have separated betweene you and your God, and your sinnes have hid his face from you.
and like a thick fog, or filthy vapour, rising up in their Souls, Keepeth the Light of God's countenance from shining on them; according to that Isaiah 59.2. Your iniquities have separated between you and your God, and your Sins have hid his face from you.
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either some sin they have fallen into (as in this case of David ) or some secret corruption they nourish in themselves, that choketh their peace and comfort,
either Some since they have fallen into (as in this case of David) or Some secret corruption they nourish in themselves, that choketh their peace and Comfort,
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Thus did Iob when he was in this case we now speake of when hee had lost the feeling of Gods favour (for that was doubtlesse his chiefe affliction) he beseecheth God to helpe him to find out the cause of it in himselfe. Iob 10.2. Shew me wherefore thou contendest with me. And 13.23. Make me to know my transgression and my sinne.
Thus did Job when he was in this case we now speak of when he had lost the feeling of God's favour (for that was doubtless his chief affliction) he Beseecheth God to help him to find out the cause of it in himself. Job 10.2. Show me Wherefore thou Contendest with me. And 13.23. Make me to know my Transgression and my sin.
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And that which the Prophet saith of his vision, may fitly be applyed to this purpose. Hab. 2.3. Though it tarry, wait for it, for it will surely come, it will not tarry ;
And that which the Prophet Says of his vision, may fitly be applied to this purpose. Hab. 2.3. Though it tarry, wait for it, for it will surely come, it will not tarry;
nor lift up their hearts to God in thankefulnesse for it. 4. and lastly. That seeing Gods spirit dwelleth in thee, certainely the comfort, and feeling of Gods favour,
nor lift up their hearts to God in thankfulness for it. 4. and lastly. That seeing God's Spirit dwells in thee, Certainly the Comfort, and feeling of God's favour,
Is it thinkest thou 〈 ◊ 〉 blessing, or a common blessing to have Christ, to have Gods spirit dwelling in thee? to have this blessed change wrought in thy soule? Paul giveth thankes for this, Romans 6.17. God bee thanked, that ye were the servants of sinne, but ye have obeyed from the heart, that forme of Doctrine, that was delivered unto you. And 1 Thessal. 3.9. What thankes can we render to God againe for you, for all the joy wherewith we rejoyce for your sakes before our God.
Is it Thinkest thou 〈 ◊ 〉 blessing, or a Common blessing to have christ, to have God's Spirit Dwelling in thee? to have this blessed change wrought in thy soul? Paul gives thanks for this, Romans 6.17. God be thanked, that you were the Servants of sin, but you have obeyed from the heart, that Form of Doctrine, that was Delivered unto you. And 1 Thessal. 3.9. What thanks can we render to God again for you, for all the joy wherewith we rejoice for your sakes before our God.
2. That thou hast just cause to bee comfortable, thou hast the roote, and ground of sound comfort in thy selfe, Psalme 32.11. Bee glad in the Lord, and rejoyce ye righteous, and shout for joy, all ye that are upright in heart.
2. That thou hast just cause to be comfortable, thou hast the root, and ground of found Comfort in thy self, Psalm 32.11. be glad in the Lord, and rejoice you righteous, and shout for joy, all you that Are upright in heart.
hee meaneth, one moment longer then the appointed time, the fittest time. Resolve with thy selfe, as the Prophet doth, Esay 8.17. I will wait upon the Lord, that hideth his face from the house of Iacob (even from his owne chosen people sometimes) and I will looke for him.
he means, one moment longer then the appointed time, the Fittest time. Resolve with thy self, as the Prophet does, Isaiah 8.17. I will wait upon the Lord, that Hideth his face from the house of Iacob (even from his own chosen people sometime) and I will look for him.
for the recovering of thy comfort. 1. That thou hast faith, and art thereby united unto Christ. 1 Iohn 3.24. Hereby we know, that hee abideth in us, by the spirit which he hath given us. And 4.13. Hereby wee know that wee dwell in him, and he in us, because hee hath given us of his spirit.
for the recovering of thy Comfort. 1. That thou hast faith, and art thereby united unto christ. 1 John 3.24. Hereby we know, that he Abideth in us, by the Spirit which he hath given us. And 4.13. Hereby we know that we dwell in him, and he in us, Because he hath given us of his Spirit.
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To will, is present with thee, as the Apostle speaketh, Rom. 7.18. Certainely, this change that is wrought in thy will, these unfained desires of grace, doe prove evidently, that the spirit of God dwelleth in thee, Phil. 2.13. It is God that worketh in you, both to will, and to doe, of his good pleasure. And Nehe. 1.11. Nehemiah proveth himselfe to be Gods servant, even by this note, because hee desired to feare Gods name.
To will, is present with thee, as the Apostle speaks, Rom. 7.18. Certainly, this change that is wrought in thy will, these unfeigned Desires of grace, do prove evidently, that the Spirit of God dwells in thee, Philip 2.13. It is God that works in you, both to will, and to do, of his good pleasure. And Neh 1.11. Nehemiah Proves himself to be God's servant, even by this note, Because he desired to Fear God's name.
as is plaine by that question thrice moved to Peter. Ioh. 21.15 — 17. Dost thou love me? And by that of the Apostle, 1 Cor. 8.3. If any man love God, the same is knowne of him. Fiftly and lastly.
as is plain by that question thrice moved to Peter. John 21.15 — 17. Dost thou love me? And by that of the Apostle, 1 Cor. 8.3. If any man love God, the same is known of him. Fifty and lastly.
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and anguish thou art in, is a certaine Symptome, and signe of thy love to God, that is the cause, that is the roote of it, thou couldest not bee troubled,
and anguish thou art in, is a certain symptom, and Signen of thy love to God, that is the cause, that is the root of it, thou Couldst not be troubled,
And whence commeth this I pray you? Surely these prayers of all others, proceed from the spirit, as the Apostle teacheth. Romans 8.26. The spirit helpeth our infirmities, for wee know not what wee should pray for as wee ought;
And whence comes this I pray you? Surely these Prayers of all Others, proceed from the Spirit, as the Apostle Teaches. Romans 8.26. The Spirit Helpeth our infirmities, for we know not what we should pray for as we ought;
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Secondly ▪ Thou lovest all that feare God, and this is a certaine signe Gods spirit abideth in thee. 1 Iohn 3.13, 14. Marve• not my •rethren, though the world hate you, wee know that wee have passed from death to life, because wee love the Brethren.
Secondly ▪ Thou Lovest all that Fear God, and this is a certain Signen God's Spirit Abideth in thee. 1 John 3.13, 14. Marve• not my •rethren, though the world hate you, we know that we have passed from death to life, Because we love the Brothers.
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Thou art afraid to doe anything that thou knowest would offend God, and whence commeth that? from flesh and bloud? No, no, of every naturall man, the Apostle pronounceth, Rom. 3.18. There is no feare of God before his eyes.
Thou art afraid to do anything that thou Knowest would offend God, and whence comes that? from Flesh and blood? No, no, of every natural man, the Apostle pronounceth, Rom. 3.18. There is no Fear of God before his eyes.
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and (if thou wilt well examine thy selfe) thou shalt find that worke of the spirit in thee. 1 Iohn 2.17. The annointing which ye h•ve received of him, abideth in you, and 3.9.
and (if thou wilt well examine thy self) thou shalt find that work of the Spirit in thee. 1 John 2.17. The anointing which you h•ve received of him, Abideth in you, and 3.9.
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Certainely, of this sicknesse of thy soule I may say to thee, as Christ did of Lazarus, Iohn 11.4. this sicknesse is not unto death, thou shalt surely recover it, thy sorrow shall be turned into joy, as our Saviour hath promised. Iohn 16.20. The third direction is this.
Certainly, of this sickness of thy soul I may say to thee, as christ did of Lazarus, John 11.4. this sickness is not unto death, thou shalt surely recover it, thy sorrow shall be turned into joy, as our Saviour hath promised. John 16.20. The third direction is this.
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What he did enquire, may appeare by Gods answer, that is to say, what the speciall sinne was, that he or his people had committed, that provoked God to this.
What he did inquire, may appear by God's answer, that is to say, what the special sin was, that he or his people had committed, that provoked God to this.
Thou must examine what sin it is, that is in thee, or hath beene in thee, that hath thus provoked God to with-draw the comfort of his spirit from thee.
Thou must examine what since it is, that is in thee, or hath been in thee, that hath thus provoked God to withdraw the Comfort of his Spirit from thee.
Lecture XXIX. On Psalme 51.1, 2. Iune. 20. 1626. FOlloweth, that we now come to the directions, I promised to give, and to shew you what Gods servants that are in this case of spirituall desertion, are to doe to receive their comfort.
Lecture XXIX. On Psalm 51.1, 2. Iune. 20. 1626. Follows, that we now come to the directions, I promised to give, and to show you what God's Servants that Are in this case of spiritual desertion, Are to do to receive their Comfort.
First, take heed thou harden not thine owne heart against the Word, and corrections of God, Heb. 3.7, 8. To day if yee will heare his voice, harden not your hearts.
First, take heed thou harden not thine own heart against the Word, and corrections of God, Hebrew 3.7, 8. To day if ye will hear his voice, harden not your hearts.
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Fiftly, use daily some meanes to soften thy heart, and stirre up grace in thy selfe, Exhort (or stirre up) your selves daily, saith the Apostle, Heb. 3.13.
Fifty, use daily Some means to soften thy heart, and stir up grace in thy self, Exhort (or stir up) your selves daily, Says the Apostle, Hebrew 3.13.
It was the love of Mary rising from the consideration of Christs love to her that made her weepe so, Luke 7.38, 47. Seventhly, complaine oft to God of the hardnesse of thy heart as the Church doth, Esa 63.17. and cry to him for a soft heart;
It was the love of Marry rising from the consideration of Christ love to her that made her weep so, Lycia 7.38, 47. Seventhly, complain oft to God of the hardness of thy heart as the Church does, Isaiah 63.17. and cry to him for a soft heart;
Marke how the Apostle praiseth God in the behalfe of the Romanes for this, Rom. 6.17. God be thanked that ye were the servants of sin, but ye have obeyed from the heart that forme of Doctrine that was delivered you.
Mark how the Apostle Praiseth God in the behalf of the Romans for this, Rom. 6.17. God be thanked that you were the Servants of since, but you have obeyed from the heart that Form of Doctrine that was Delivered you.
the sinnes that thou hast repented of, are all forgiven certainely. Where Christ hath given repentance, he hath certainely given remission of sinnes, Acts 5.31.
the Sins that thou hast repented of, Are all forgiven Certainly. Where christ hath given Repentance, he hath Certainly given remission of Sins, Acts 5.31.
Secondly, even this is a just cause of comfort to thee that thou ar• so apt to bee troubled continually with the sense of thy corruptions, that thou art alwayes complaining and weeping for them.
Secondly, even this is a just cause of Comfort to thee that thou ar• so apt to be troubled continually with the sense of thy corruptions, that thou art always complaining and weeping for them.
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As the sense of, and sorrow for infidelity is a signe of faith, as it was in that poore man that with tears cryed Mar. 9.24. Lord I beleeve, 〈 ◊ 〉 mine unbeleife.
As the sense of, and sorrow for infidelity is a Signen of faith, as it was in that poor man that with tears cried Mar. 9.24. Lord I believe, 〈 ◊ 〉 mine unbelief.
Hardnesse of heart useth to end in desperation. Think not thy heart shall be thus quiet alwaies, Pro. 1.27. When your feare commeth as a desolation, and destruction as a whirlewinde, when distresse, and anguish commeth upon you.
Hardness of heart uses to end in desperation. Think not thy heart shall be thus quiet always, Pro 1.27. When your Fear comes as a desolation, and destruction as a whirlwind, when distress, and anguish comes upon you.
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This is that that treasureth up wrath against the day of wrath, Rom. 2.5. The foulest sin may be pardoned to him that can repent, Matth. 12.31. All manner of sin, and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost.
This is that that treasureth up wrath against the day of wrath, Rom. 2.5. The Foulest since may be pardoned to him that can Repent, Matthew 12.31. All manner of since, and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost.
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And this they count their great happinesse, that they are not like your professours, alwaies troubled in their minds, they thanke God they have quiet consciences, Zach. 11.5.
And this they count their great happiness, that they Are not like your professors, always troubled in their minds, they thank God they have quiet Consciences, Zach 11.5.
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There be many men that have hearts like to Leviathan as the Lord speaketh, Iob. 41.24. His heart is as firme as a stone, yea as hard as a piece of the neither milstone.
There be many men that have hearts like to Leviathan as the Lord speaks, Job 41.24. His heart is as firm as a stone, yea as hard as a piece of the neither millstone.
that seeing hardnesse of heart, and impenitency doth usually follow the committing of sin, specially presumptuous sins, sins against knowledge, even in Gods own children;
that seeing hardness of heart, and impenitency does usually follow the committing of since, specially presumptuous Sins, Sins against knowledge, even in God's own children;
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So speaketh the Holy Ghost of whordome, Pro. 2.19. None that goe unto her returne againe, neither take they hold of the paths of life : And of drunkennesse, Pro. 23.35. They have beaten me, and I felt it not;
So speaks the Holy Ghost of whoredom, Pro 2.19. None that go unto her return again, neither take they hold of the paths of life: And of Drunkenness, Pro 23.35. They have beaten me, and I felt it not;
Consider therfore for a remedy, and preservative against this presumption (besides that which you have heard in the reasons of the Doctrine) of these foure things.
Consider Therefore for a remedy, and preservative against this presumption (beside that which you have herd in the Reasons of the Doctrine) of these foure things.
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and we increase in ability to do, so is it in this case. Thirdly, by committing of sin we give place to the divest, Ephes. 4.26.27. and cast our selves into his snare, 2 Tim. 2.26.
and we increase in ability to do, so is it in this case. Thirdly, by committing of since we give place to the divest, Ephesians 4.26.27. and cast our selves into his snare, 2 Tim. 2.26.
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Secondly, it is a naturall effect, and fruit of sin to harden the heart ( Heb. 3.13. Lest any of you (saith he) be hardened through the deceitfulnesse of sin ) and to make men worse and worse, Rom. 6.19. As yee have yeelded your members servants to uncleanesse, and of iniquity unto iniquity.
Secondly, it is a natural Effect, and fruit of since to harden the heart (Hebrew 3.13. Lest any of you (Says he) be hardened through the deceitfulness of since) and to make men Worse and Worse, Rom. 6.19. As ye have yielded your members Servants to uncleanness, and of iniquity unto iniquity.
and then in casting him into a pit, they sate downe to eate, and drinke, Gen. 37.25. The other of the Israelites, who when they had committed that grosse Idolatry with the golden calfe, they sate downe to eate, and to drinke, and rose up to play, Exod 32.6.
and then in casting him into a pit, they sat down to eat, and drink, Gen. 37.25. The other of the Israelites, who when they had committed that gross Idolatry with the golden calf, they sat down to eat, and to drink, and rose up to play, Exod 32.6.
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When report was brought him of Vriahs death his heart smote him not for it, he was not moved with it at all, 2 Sam. 11.25. Thus shalt thou say unto Ioab, let not this thing displease thee for the sword devoureth one as well as another.
When report was brought him of Uriah's death his heart smote him not for it, he was not moved with it At all, 2 Sam. 11.25. Thus shalt thou say unto Ioab, let not this thing displease thee for the sword devoureth one as well as Another.
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He that before was so tender hearted, that when hee but cut of the skirt of Sauls garment, his heart smote him for it, 1 Sam. 24.5. now his adultery troubleth him not at all, he had no remorse for it till Nathan came unto him;
He that before was so tender hearted, that when he but Cut of the skirt of Saul's garment, his heart smote him for it, 1 Sam. 24.5. now his adultery Troubles him not At all, he had no remorse for it till Nathan Come unto him;
First, hee barely denied that hee knew him. Matth. 26.70 then hee denied him with an oath. Matth. 26.72. after that hee denied him againe both with an oath, and fearefull execrations, Matth. 26.74.
First, he barely denied that he knew him. Matthew 26.70 then he denied him with an oath. Matthew 26.72. After that he denied him again both with an oath, and fearful execrations, Matthew 26.74.
as appeareth by his prayer, Psal. 19.12. now he had committed adultery, makes no bones of making another man drunke, 2 Sam. 11.13. no nor of practising the death of an innocent man, and one of his Worthies, 2 Sam. 11.15.
as appears by his prayer, Psalm 19.12. now he had committed adultery, makes no bones of making Another man drunk, 2 Sam. 11.13. no nor of practising the death of an innocent man, and one of his Worthies, 2 Sam. 11.15.
and verse 13. And the woman said the serpent beguiled me, and I did eate. Thirdly, David after hee had fallen into this foule sinne grew worse, and worse; added more sinnes unto it.
and verse 13. And the woman said the serpent beguiled me, and I did eat. Thirdly, David After he had fallen into this foul sin grew Worse, and Worse; added more Sins unto it.
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See also the proofe of this in that speech of the Apostle, Gal 6.1. Brethren, if any man be overtaken in a fault, ye which are spirituall restore such a one. As if he should say;
See also the proof of this in that speech of the Apostle, Gall 6.1. Brothers, if any man be overtaken in a fault, you which Are spiritual restore such a one. As if he should say;
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and to leave it, that is difficult, nay impossible for any man by his own strength to do it, It is said of Iehu, 2 King. 10.29. From the sins of Ieroboam that made Israel to sin, Iehu departed not.
and to leave it, that is difficult, nay impossible for any man by his own strength to do it, It is said of Iehu, 2 King. 10.29. From the Sins of Jeroboam that made Israel to since, Iehu departed not.
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Say not, nor resolve with thy selfe as those wretched Iewes did, Ier. 44.16, 17. As for the word that thou hast spoken to us in the name of the Lord, we will not hearken unto thee;
Say not, nor resolve with thy self as those wretched Iewes did, Jeremiah 44.16, 17. As for the word that thou hast spoken to us in the name of the Lord, we will not harken unto thee;
And as David, who was afraid not onely of every presumptuous sin, but even of his most secret faults, Psal. 19.12, 13. Remember what our Saviour saith of him that gives liberty to himselfe in the least thing that he knoweth to be evill,
And as David, who was afraid not only of every presumptuous since, but even of his most secret Faults, Psalm 19.12, 13. remember what our Saviour Says of him that gives liberty to himself in the least thing that he Knoweth to be evil,
Thirdly, let no sinne lie long upon thy soule: That charge that the Lord giveth thee concerning thy brother, Levit. 19. 1•. that thou shalt not suffer sinne to abide upon him, concerneth thee much more for thy selfe.
Thirdly, let no sin lie long upon thy soul: That charge that the Lord gives thee Concerning thy brother, Levit. 19. 1•. that thou shalt not suffer sin to abide upon him, concerns thee much more for thy self.
The Lord blameth his people for neglect of this, Esa. 47.7. Thou didst not lay these things to thy heart. And 57.11. Thou hast not remembred mee, nor laid it to thy heart. And Mal. 2.2. I have cursed your blessings, because yee doe not lay it to heart.
The Lord blameth his people for neglect of this, Isaiah 47.7. Thou didst not lay these things to thy heart. And 57.11. Thou hast not remembered me, nor laid it to thy heart. And Malachi 2.2. I have cursed your blessings, Because ye do not lay it to heart.
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Hee letteth thee see, and feele thine owne weakenesse, and readinesse to sin, that thou mightest have the better proofe of his marvellous power, and love in upholding thee.
He lets thee see, and feel thine own weakness, and readiness to since, that thou Mightest have the better proof of his marvellous power, and love in upholding thee.
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This is that, that David saith, speaking of such a one as thou art, Psalme 37.24. Though he fall, he shall not be utterly cast downe, for the Lord upholdeth him with his hand.
This is that, that David Says, speaking of such a one as thou art, Psalm 37.24. Though he fallen, he shall not be utterly cast down, for the Lord upholds him with his hand.
Exod. 3.2, 3. that burned with fire, and yet was not consumed. What hath kept thee from falling into that gulfe, from being overcome of Satan, from sinking utterly under this intollerable burden of a wounded spirit? Certainely, certainely, thou art kept by the power of God, as the Apostle speaketh, 1 Peter 1.5. the Lord doth uphold thee.
Exod 3.2, 3. that burned with fire, and yet was not consumed. What hath kept thee from falling into that gulf, from being overcome of Satan, from sinking utterly under this intolerable burden of a wounded Spirit? Certainly, Certainly, thou art kept by the power of God, as the Apostle speaks, 1 Peter 1.5. the Lord does uphold thee.
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Observe, and marke well the testimonies of Gods speciall love and goodnesse towards thee, even now in this thy grievous affliction of mind, and spirituall disertion;
Observe, and mark well the testimonies of God's special love and Goodness towards thee, even now in this thy grievous affliction of mind, and spiritual desertion;
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did the Lord so love mee, when there was no goodnesse in me, and shall I thinke hee hateth me now, that by his grace hee hath wrought some desires in me to feare him,
did the Lord so love me, when there was no Goodness in me, and shall I think he hates me now, that by his grace he hath wrought Some Desires in me to Fear him,
when thou soughtest not to him at all, nor hadst any care of thy salvation, hee did seeke thee with great earnestnesse and patience, as he speaketh, Rom. 10.21. All the day long have I stretched out my hands unto a disobedient, and gaine-saying people.
when thou soughtest not to him At all, nor Hadst any care of thy salvation, he did seek thee with great earnestness and patience, as he speaks, Rom. 10.21. All the day long have I stretched out my hands unto a disobedient, and gainsaying people.
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Hee inferreeth from thence verse 18.20. The Lord is nigh to all that cast upon him, he will fulfill the desire of them that feare him, the Lord preserveth all them that love him.
He inferreeth from thence verse 18.20. The Lord is High to all that cast upon him, he will fulfil the desire of them that Fear him, the Lord Preserveth all them that love him.
Thus our Saviour teacheth his Disciples to reason. Matth. 6.26.30. Are not ye much better then they? Shall he not much more cloath you, ô ye of litle faith? And 10.31. Feare ye not therefore, ye are of more value then many sparrowes.
Thus our Saviour Teaches his Disciples to reason. Matthew 6.26.30. are not you much better then they? Shall he not much more cloth you, o you of little faith? And 10.31. fear you not Therefore, you Are of more valve then many sparrows.
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And therefore David thus concludeth that 107. Psalme wherein he had at large discoursed of the goodnesse of God towards all sorts of men that are in distresse.
And Therefore David thus Concludeth that 107. Psalm wherein he had At large discoursed of the Goodness of God towards all sorts of men that Are in distress.
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and to the vilest men, is that his owne people might have visible and palpable demonstrations of his speciall love and goodnes toward themselves, 2 Cor. 4.15. all things are for your sakes.
and to the Vilest men, is that his own people might have visible and palpable demonstrations of his special love and Goodness towards themselves, 2 Cor. 4.15. all things Are for your sakes.
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for the confirming of our owne hearts in the assurance of his love to vs. So saith our Saviour to his elect disciples. Mat. 6.26. Behold the foules of the aire, and ver. 18. Consider the lillies of the field.
for the confirming of our own hearts in the assurance of his love to us So Says our Saviour to his elect Disciples. Mathew 6.26. Behold the fowls of the air, and ver. 18. Consider the lilies of the field.
and sentence which according to the word they give of his estate, then upon the testimony and sentence of any other man. 1. Because they have their senses better exercised to discerne of good and evill, as the Apostle speaketh, Hebr. 5.14. 2. Because of the speciall authority and commission God hath given them in this case, Iohn 20.23. Whose soever sins ye remit, they are remitted unto them.
and sentence which according to the word they give of his estate, then upon the testimony and sentence of any other man. 1. Because they have their Senses better exercised to discern of good and evil, as the Apostle speaks, Hebrew 5.14. 2. Because of the special Authority and commission God hath given them in this case, John 20.23. Whose soever Sins you remit, they Are remitted unto them.
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When David was in that case that hee said in his hast he was cast out of Gods sight, Psalme 31.22. Neuerthelesse (saith hee) Thou heardest the voice of my supplications, when I cryed unto thee ;
When David was in that case that he said in his haste he was cast out of God's sighed, Psalm 31.22. Nevertheless (Says he) Thou heardest the voice of my supplications, when I cried unto thee;
Fourthly, The Lord doth therefore many times withdraw himselfe from his people, and deprive them of the sence of his favour, of purpose to make them more importunate in seeking to him by prayer.
Fourthly, The Lord does Therefore many times withdraw himself from his people, and deprive them of the sense of his favour, of purpose to make them more importunate in seeking to him by prayer.
as the Apostle speaketh, Iames 5.11. specially to his servants who are wounded in spirit: yea, he hath bound himselfe by promise to helpe such. Psal. 34.18. The Lord is nigh to them that are of a broken heart, and saueth such as bee of a contrite spirit : and 147.3. He healeth the broken in heart; and bindeth vp their wounds : and Esa. 57.19. I create the fruit of the lips;
as the Apostle speaks, James 5.11. specially to his Servants who Are wounded in Spirit: yea, he hath bound himself by promise to help such. Psalm 34.18. The Lord is High to them that Are of a broken heart, and Saveth such as be of a contrite Spirit: and 147.3. He heals the broken in heart; and binds up their wounds: and Isaiah 57.19. I create the fruit of the lips;
and remaine still deafe of that eare, till thou make me able to heare it. And vers. 12. Restore to me the joy of thy salvation. And 86.4. Rejoyce the soule of thy servant, for unto thee doe I lift up my soule.
and remain still deaf of that ear, till thou make me able to hear it. And vers. 12. Restore to me the joy of thy salvation. And 86.4. Rejoice the soul of thy servant, for unto thee doe I lift up my soul.
As if he had said, though never so much bee delivered to me for my comfort, by the skilfullest of all thy servants, I shall bee utterly uncapable of it,
As if he had said, though never so much be Delivered to me for my Comfort, by the skilfullest of all thy Servants, I shall be utterly uncapable of it,
Thus Anna the mother of Samuel told Ely that shee had done. 1. Sam. 1.15. I am a woman of a sorrowfull spirit, and have powred out my soule before the Lord.
Thus Anna the mother of Samuel told Ely that she had done. 1. Sam. 1.15. I am a woman of a sorrowful Spirit, and have poured out my soul before the Lord.
Thus Samuel when the people had exceedingly grieved him, by rejecting not his government so much as the ordinance of God. 1 Sam. 8.6. hee betooke himselfe to prayer. So David. Psal. 109.4. For my love, they are mine adversaries;
Thus Samuel when the people had exceedingly grieved him, by rejecting not his government so much as the Ordinance of God. 1 Sam. 8.6. he betook himself to prayer. So David. Psalm 109.4. For my love, they Are mine Adversaries;
In which respect great Princes have esteemed it a cheife part of their happinesse, to have some speciall bosome friend, whom they might make use of this way.
In which respect great Princes have esteemed it a chief part of their happiness, to have Some special bosom friend, whom they might make use of this Way.
Nature taught Haman that wretched man, when hee was full of heavinesse for the honour that was done to Mordecai, to ease his heart that way: Est. 6.13. Hee told Zeresh his wife, and all his friends euery thing that had befallen him.
Nature taught Haman that wretched man, when he was full of heaviness for the honour that was done to Mordecai, to ease his heart that Way: Est. 6.13. He told Zeresh his wife, and all his Friends every thing that had befallen him.
and that sweete peace, and comfort, that they formerly found in God, they have sought comfort by prayer also. Psal. 61.2. From the end of the earth will I crie vnto th•e when my heart is overwhelmed.
and that sweet peace, and Comfort, that they formerly found in God, they have sought Comfort by prayer also. Psalm 61.2. From the end of the earth will I cry unto th•e when my heart is overwhelmed.
So as (to conclude) if thou couldest observe the Lords dealing with thee now thou wouldest find cause to cry unto him with David, Psalme 73.22, 23. O how foolish have I bin,
So as (to conclude) if thou Couldst observe the lords dealing with thee now thou Wouldst find cause to cry unto him with David, Psalm 73.22, 23. Oh how foolish have I been,
and ignorant (to doubt so of thy love, to hearken so much unto Satan) I have beene as a beast before thee, neverthelesse (though I am apt to thinke thou hast quite forsaken me,
and ignorant (to doubt so of thy love, to harken so much unto Satan) I have been as a beast before thee, nevertheless (though I am apt to think thou hast quite forsaken me,
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THe fourth direction I must give you for the recovering of your comfort, is this If thou canst not by this three-fold examination of thy selfe, find any thing in thy selfe, present,
THe fourth direction I must give you for the recovering of your Comfort, is this If thou Canst not by this threefold examination of thy self, find any thing in thy self, present,
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As Elihu speaketh in another case, Iob 3•. 19, 20. My belly is as wine that hath no vent, it is ready to burst like new bottells, I will speake that I may be refreshed.
As Elihu speaks in Another case, Job 3•. 19, 20. My belly is as wine that hath no vent, it is ready to burst like new bottles, I will speak that I may be refreshed.
It is not good for a Christian in this tentation, to keepe Satans counsell, it is good to bewray and utter it to some, not to wrestle with him alone hand to hand too long.
It is not good for a Christian in this tentation, to keep Satan counsel, it is good to bewray and utter it to Some, not to wrestle with him alone hand to hand too long.
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Say not, can any man know mee better then I know my selfe? 1. Cor. 2.11. What man knoweth the things of a man, save the spirit of a man which is in him? In this case hee may;
Say not, can any man know me better then I know my self? 1. Cor. 2.11. What man Knoweth the things of a man, save the Spirit of a man which is in him? In this case he may;
We read in the booke of Martyrs, that Iohn Carelesse a poore weaver, did in a letter he sent him, absolve Master Bradford, who was much subject to affliction of conscience;
We read in the book of Martyrs, that John Careless a poor weaver, did in a Letter he sent him, absolve Master Bradford, who was much Subject to affliction of conscience;
for this is also Gods ordinance, that private Christians should yeeld helpe one to another, and receiue helpe one from another in this case. 1 Thes. 5.14. I exhort you brethren, comfort the feeble minded ; and Iames 5.16. Confesse your faults one to another, and pray one for another, that ye may be healed.
for this is also God's Ordinance, that private Christians should yield help one to Another, and receive help one from Another in this case. 1 Thebes 5.14. I exhort you brothers, Comfort the feeble minded; and James 5.16. Confess your Faults one to Another, and pray one for Another, that you may be healed.
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(He speaketh to them that were sicke, and in their sicknesse had trouble of minde for sin) The effectuall feruent prayer of a righteous man (be he Minister or private Christian) availeth much. Fourthly.
(He speaks to them that were sick, and in their sickness had trouble of mind for since) The effectual fervent prayer of a righteous man (be he Minister or private Christian) availeth much. Fourthly.
WEE have already heard, that in the first part of Davids prayer in this Psalme, which is for the pardon of his sins, two principall things were to be observed. 1. The manner of expressing this his suit and request. 2. The arguments whereby hee doth confirme his faith,
we have already herd, that in the First part of Davids prayer in this Psalm, which is for the pardon of his Sins, two principal things were to be observed. 1. The manner of expressing this his suit and request. 2. The Arguments whereby he does confirm his faith,
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yea, he professeth that he doth acknowledge, confesse, & lay open his transgression, yea his transgressions, he desired not out of favor to them, to hide or conceale any of his sins. 2. What it was that moved him unto it, His sin was ever before him, he could not forget it, he could not but thinke of it, he could not be quiet for it. 3. The inference or conclusion he gathereth from hence, implyed in this word, For, which coupleth this verse with those that went before, have mercy upon me, blot out my transgressions, wash me throughly from mine iniquitie,
yea, he Professes that he does acknowledge, confess, & lay open his Transgression, yea his transgressions, he desired not out of favour to them, to hide or conceal any of his Sins. 2. What it was that moved him unto it, His since was ever before him, he could not forget it, he could not but think of it, he could not be quiet for it. 3. The Inference or conclusion he gathereth from hence, employed in this word, For, which Coupleth this verse with those that went before, have mercy upon me, blot out my transgressions, wash me thoroughly from mine iniquity,
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and assurance to find mercy with God for the pardon of his sins. Two branches there be of the Doctrine, which I will distinctly confirme unto you. First.
and assurance to find mercy with God for the pardon of his Sins. Two branches there be of the Doctrine, which I will distinctly confirm unto you. First.
The first is of the Prodigall, who so soone as hee came to himselfe, and God had wrought a saving change, shewed it first of all by this fruit of repentance, Lu. 15.17.19 he resolved he would goe to his father, and say unto him, father, I haue sinned against heaven,
The First is of the Prodigal, who so soon as he Come to himself, and God had wrought a Saving change, showed it First of all by this fruit of Repentance, Lu. 15.17.19 he resolved he would go to his father, and say unto him, father, I have sinned against heaven,
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The second example is, that of the hearers of Iohn Baptist, who declared the effectuall worke of Gods grace in their hearts, by Iohns ministery, this way, Matthew 3.6. They were baptized of him in Iordan, confessing their sins ;
The second Exampl is, that of the hearers of John Baptist, who declared the effectual work of God's grace in their hearts, by Iohns Ministry, this Way, Matthew 3.6. They were baptised of him in Iordan, confessing their Sins;
Luke 3.10 14. The people came and cryed out, ô Sir, we have beene unmercifull to the poore, seeking our selves only without all care of the good of others The Publicans came and cryed, ô Sir, wee have beene worse then so,
Lycia 3.10 14. The people Come and cried out, o Sir, we have been unmerciful to the poor, seeking our selves only without all care of the good of Others The Publicans Come and cried, o Sir, we have been Worse then so,
The third and last example, is of those that were converrted by Pauls ministery at Ephesus, Acts 19.18. where we read that many that beleeved, came, and confessed, and shewed their deeds.
The third and last Exampl, is of those that were converrted by Paul's Ministry At Ephesus, Acts 19.18. where we read that many that believed, Come, and confessed, and showed their Deeds.
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they came in this manner to Paul, ô Sir, we have bin most grievous sinners, we have used to cast figures, to calculate nativities, to practise judiciall Astrology,
they Come in this manner to Paul, o Sir, we have been most grievous Sinners, we have used to cast figures, to calculate Nativities, to practise judicial Astrology,
and Necromancy. &c. And how did they confesse these sins? did they it in Pauls eare secretly? No no, their sins lay so heavy upon their hearts, that they stood not upon termes of shame, or credit;
and Necromancy. etc. And how did they confess these Sins? did they it in Paul's ear secretly? No no, their Sins lay so heavy upon their hearts, that they stood not upon terms of shame, or credit;
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This willingnesse, and readines, that a man findeth in himselfe to discover, and confesse his sins, will give a man great hope and assurance to find mercy with God,
This willingness, and readiness, that a man finds in himself to discover, and confess his Sins, will give a man great hope and assurance to find mercy with God,
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how sinners should make their atonement, it is thus written, When a man or a woman shall commit any sinne that men commit, to doe a trespasse against the Lord,
how Sinners should make their atonement, it is thus written, When a man or a woman shall commit any sin that men commit, to do a trespass against the Lord,
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But how must they returne and make themselves capable of Gods mercy? That followeth in the next words, Only acknowledge thine iniquitie. As if hee should say, no hope else of finding mercy;
But how must they return and make themselves capable of God's mercy? That follows in the next words, Only acknowledge thine iniquity. As if he should say, no hope Else of finding mercy;
and also my covenant with Isaac, and also my covenant with Abraham, (the manner of expressing this promise of mercy, is very emphaticall) As if he should say, I will remember how many wayes,
and also my Covenant with Isaac, and also my Covenant with Abraham, (the manner of expressing this promise of mercy, is very emphatical) As if he should say, I will Remember how many ways,
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Prov. 28 ▪ 13. He that confesseth, and forsaketh his sinnes (confessing goeth before forsaking) shall find mercy. Another promise is in that knowne place, 1 Iohn 1.9.
Curae 28 ▪ 13. He that Confesses, and Forsaketh his Sins (confessing Goes before forsaking) shall find mercy. another promise is in that known place, 1 John 1.9.
and assure them of pardon, and promised to ratifie what they doe in this case accordingly, Iob. 20.23. Whose soever sins ye remit, they are remitted ) have bin wont confidently to assure men of mercy and pardon upon their unfeined confession of their sins.
and assure them of pardon, and promised to ratify what they do in this case accordingly, Job 20.23. Whose soever Sins you remit, they Are remitted) have been wont confidently to assure men of mercy and pardon upon their unfeigned Confessi of their Sins.
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Thus did Samuel when the people had fully, and particularly confessed their sins, 1 Samuel 12 19. Wee have added to all other our sinnes, this evill, to aske us a King.
Thus did Samuel when the people had Fully, and particularly confessed their Sins, 1 Samuel 12 19. we have added to all other our Sins, this evil, to ask us a King.
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presently he comforteth them, and giveth them assurance of mercy, vers. 20.22. Feare not (saith he) for the Lord will not forsake his people, for his great names sake;
presently he comforts them, and gives them assurance of mercy, vers. 20.22. fear not (Says he) for the Lord will not forsake his people, for his great names sake;
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because it hath pleased the Lord to make you his people. So dealt Nathan with David, 2 Samuel. 12.13. David said unto Nathan, I have sinned against the Lord (that was the summe and breviate of his confession, uttered no doubt in that manner as gave Nathan just cause to judge it was unfeined) and Nathan said unto David, the Lord also hath put away thy sinne, thou shalt not dye.
Because it hath pleased the Lord to make you his people. So dealt Nathan with David, 2 Samuel. 12.13. David said unto Nathan, I have sinned against the Lord (that was the sum and breviate of his Confessi, uttered no doubt in that manner as gave Nathan just cause to judge it was unfeigned) and Nathan said unto David, the Lord also hath put away thy sin, thou shalt not die.
The Publican when out of shame, & compunction of heart, hee had cryed, God bee mercifull to mee a sinner, Luke 18.13, 14. (which was a short indeed but a most unfeined,
The Publican when out of shame, & compunction of heart, he had cried, God be merciful to me a sinner, Lycia 18.13, 14. (which was a short indeed but a most unfeigned,
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Luke 15.18 — 20. who when he did but fully resolve, and purpose with himselfe, to go and confesse his sin unto his father, before he could doe it, he found mercy, his father prevented him,
Lycia 15.18 — 20. who when he did but Fully resolve, and purpose with himself, to go and confess his since unto his father, before he could do it, he found mercy, his father prevented him,
And it is a thing very observable, even the difference that was betweene Saul and David. The sinne of Saul mentioned, 1. Sam. 15. was nothing so hainous as that of Davids, mentioned, 2 Sam. 11. and 12. And yet Saul after hee committed it, could never find mercy with God, but the spirit of the Lord (the common gifts of the spirit) departed from Saul, and an evill spirit from the Lord troubled him. 1 Samuel 16.14. and hee waxed worse and worse ever after.
And it is a thing very observable, even the difference that was between Saul and David. The sin of Saul mentioned, 1. Sam. 15. was nothing so heinous as that of Davids, mentioned, 2 Sam. 11. and 12. And yet Saul After he committed it, could never find mercy with God, but the Spirit of the Lord (the Common Gifts of the Spirit) departed from Saul, and an evil Spirit from the Lord troubled him. 1 Samuel 16.14. and he waxed Worse and Worse ever After.
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and cloake it, and extenuate it, 1. Sam. 15.20, 21. and though he seemed at length to confesse it, verse 24. yet was that extorted, not free and voluntary;
and cloak it, and extenuate it, 1. Sam. 15.20, 21. and though he seemed At length to confess it, verse 24. yet was that extorted, not free and voluntary;
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The fift and last proofe of the second branch of the Doctrine, is the practise of Gods Saints, who have ever beene wont, upon the former grounds of Gods direction,
The fift and last proof of the second branch of the Doctrine, is the practice of God's Saints, who have ever been wont, upon the former grounds of God's direction,
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Hee maketh this heere a ground of his hope in prayer, Have mercy upon mee, blot out my transgressions, for I acknowledge my transgressions. And 2. Sam. 24.10. David said unto the Lord, I have sinned greatly, in that I have done;
He makes this Here a ground of his hope in prayer, Have mercy upon me, blot out my transgressions, for I acknowledge my transgressions. And 2. Sam. 24.10. David said unto the Lord, I have sinned greatly, in that I have done;
So did Moses in that vehement and extraordinary suite hee made for Israel, Exodus 32.31. Oh this people (saith hee) have sinned a great sinne, and have made them gods of gold.
So did Moses in that vehement and extraordinary suit he made for Israel, Exodus 32.31. O this people (Says he) have sinned a great sin, and have made them God's of gold.
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So did Aaron, when in the solemne feast hee was to make atonement betweene God and the people, Leviticus 16.21. Aaron shall confesse over their sacrifice, all the iniquities of the children of Israel, and all their transgressions in all their sinnes.
So did Aaron, when in the solemn feast he was to make atonement between God and the people, Leviticus 16.21. Aaron shall confess over their sacrifice, all the iniquities of the children of Israel, and all their transgressions in all their Sins.
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So did Nehemiah in his private fast he kept for the Church, I confesse (saith he Nehemiah 1.6, 7) the sinnes of the children of Israel, which wee have sinned against thee, wee have dealt very corruptly against thee, &c. Yea, in their publike fasts, wherein they have beene most importunate suitors for others, their prayers have beene sometimes almost wholly spent, in confession of their sinnes.
So did Nehemiah in his private fast he kept for the Church, I confess (Says he Nehemiah 1.6, 7) the Sins of the children of Israel, which we have sinned against thee, we have dealt very corruptly against thee, etc. Yea, in their public fasts, wherein they have been most importunate Suitors for Others, their Prayers have been sometime almost wholly spent, in Confessi of their Sins.
As wee shall see in a private fast that Daniel kept, Daniel 9. where his prayer consisting of sixteene verses, foureteene of them were spent in confession of sinne.
As we shall see in a private fast that daniel kept, daniel 9. where his prayer consisting of sixteene Verses, foureteene of them were spent in Confessi of sin.
And in the publike fast mentioned Nehemiah 9. where it is not onely sayd verse 2. that the summe and effect of that whole dayes worke was a confession of their sinnes,
And in the public fast mentioned Nehemiah 9. where it is not only said verse 2. that the sum and Effect of that Whole days work was a Confessi of their Sins,
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Now for the grounds, and reasons of it, they are worth the enquiring into; why have Gods servants beene wont thus to confesse their sinnes, and that so fully,
Now for the grounds, and Reasons of it, they Are worth the inquiring into; why have God's Servants been wont thus to confess their Sins, and that so Fully,
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and at large unto God? Yea, why hath God required them thus to do it and delighted in it? Surely the Lord knoweth all our sins, better then our selves,
and At large unto God? Yea, why hath God required them thus to do it and delighted in it? Surely the Lord Knoweth all our Sins, better then our selves,
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and not to publish his faults, Matthew 18.15 Tell him of his fault betweene thee and him alone, much more are wee bound to have care of our owne credit?
and not to publish his Faults, Matthew 18.15 Tell him of his fault between thee and him alone, much more Are we bound to have care of our own credit?
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Their hearts have beene so full of the sight, and sense of their sinnes, that they could not containe themselves, they must needes give a vent to their heart, by confessing of them.
Their hearts have been so full of the sighed, and sense of their Sins, that they could not contain themselves, they must needs give a vent to their heart, by confessing of them.
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Out of the aboundance of the heart (saith our Saviour, Matthew. 12.34.) the mouth speaketh. This appeareth to bee one reason why David here bursteth forth in this confession, his sinne was ever before him.
Out of the abundance of the heart (Says our Saviour, Matthew. 12.34.) the Mouth speaks. This appears to be one reason why David Here bursteth forth in this Confessi, his sin was ever before him.
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And this was one reason doubtlesse, why Iohn Baptists hearers, could not hold, but must needes in so publike an assembly burst foorth into a confession of their sinnes. Matt. 3.6. Affection if it be full, and vehement, cannot bee kept close, but it will out;
And this was one reason doubtless, why John Baptists hearers, could not hold, but must needs in so public an assembly burst forth into a Confessi of their Sins. Matt. 3.6. Affection if it be full, and vehement, cannot be kept close, but it will out;
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as wee see in the example of Ioseph, Genesis 45 1. Hee could not refraine himselfe before all them that stood by, but hee must utter his affection to his brethren. Secondly.
as we see in the Exampl of Ioseph, Genesis 45 1. He could not refrain himself before all them that stood by, but he must utter his affection to his brothers. Secondly.
Men by nature are full of selfe-love, and cannot abide to heare any evill of themselves, from their dearest friends, much more to speake any thing to their owne disgrace.
Men by nature Are full of Self-love, and cannot abide to hear any evil of themselves, from their dearest Friends, much more to speak any thing to their own disgrace.
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So Iob reckoneth this among the best arguments of his sinceritie, and uprightnesse of heart, that he could freely confesse his sins, Iob. 31.33. He covered not his transgressions as Adam did, hiding his iniquity in his bosome.
So Job Reckoneth this among the best Arguments of his sincerity, and uprightness of heart, that he could freely confess his Sins, Job 31.33. He covered not his transgressions as Adam did, hiding his iniquity in his bosom.
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For wee acknowledge the righteousnesse, and equity, both of his commandements, and threatnings, and this reason David giveth, verse 4. why he doth thus confesse his sins here.
For we acknowledge the righteousness, and equity, both of his Commandments, and threatenings, and this reason David gives, verse 4. why he does thus confess his Sins Here.
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that the Name of the Lord Iesus was magnified in Ephesus, he bringeth this for the proofe of it, verse 18. And many that beleeved, came and confessed, and shewed their deeds.
that the Name of the Lord Iesus was magnified in Ephesus, he brings this for the proof of it, verse 18. And many that believed, Come and confessed, and showed their Deeds.
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He saw it necessary to do it. 1. To make knowne, and approve his repentance unto the Prophet, who was better able to judge of it then himselfe. 2. That hee might receive comfort from the Prophet in the distresse, and anguish of his conscience.
He saw it necessary to do it. 1. To make known, and approve his Repentance unto the Prophet, who was better able to judge of it then himself. 2. That he might receive Comfort from the Prophet in the distress, and anguish of his conscience.
For the first, Why did he confesse his sin unto Nathan his owne subject, and servant? Why did hee not rather when his sin was effectually discovered unto him, betake him unto some secret place,
For the First, Why did he confess his since unto Nathan his own Subject, and servant? Why did he not rather when his since was effectually discovered unto him, betake him unto Some secret place,
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2. He confessed his sinne to the congregation, and Church of God, for hee directed this Psalme that containeth the discovery and confession of his sin to the chiefe Musician, for the use of the Temple, verse 1. and publisheth it for the vse of the Church, to the end of the world. 3. He confessed his sin chiefly,
2. He confessed his sin to the congregation, and Church of God, for he directed this Psalm that Containeth the discovery and Confessi of his since to the chief Musician, for the use of the Temple, verse 1. and Publisheth it for the use of the Church, to the end of the world. 3. He confessed his since chiefly,
and so must wee doe, if ever we will hope to obtaine mercy, and comfort. Now in this example of David, we have three sorts of confession of sin propounded,
and so must we do, if ever we will hope to obtain mercy, and Comfort. Now in this Exampl of David, we have three sorts of Confessi of since propounded,
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The first use I say, is to exhort us, to seeke for this grace that is here commended to us in the example of David, he when God effectually touched his heart, with true sight and sense of his sins, did breake forth into a free and full confession of it;
The First use I say, is to exhort us, to seek for this grace that is Here commended to us in the Exampl of David, he when God effectually touched his heart, with true sighed and sense of his Sins, did break forth into a free and full Confessi of it;
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IT followeth wee proceed to the uses that are to the be made of it, which are principally two, 1. To exhort us to seeke for this grace, 2. To direct us how to try and examine our selves,
IT follows we proceed to the uses that Are to the be made of it, which Are principally two, 1. To exhort us to seek for this grace, 2. To Direct us how to try and examine our selves,
Is there not heere a Prophet of the Lord? saith he, 1 King. 22.7. and 2 King. 3.11. Is there not heere a Prophet of the Lord? So when Gods people after the captivity were doubtfull about the continuance of their fasts, they sent to the Priests and Prophets that were in the house of the Lord, to bee resolved in this doubt. Zach. 7.3.
Is there not Here a Prophet of the Lord? Says he, 1 King. 22.7. and 2 King. 3.11. Is there not Here a Prophet of the Lord? So when God's people After the captivity were doubtful about the Continuance of their fasts, they sent to the Priests and prophets that were in the house of the Lord, to be resolved in this doubt. Zach 7.3.
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Thus wee finde Gods people have oft done, thus did the people to Samuel, 1. Sam. 12.19. thus did David to Nathan, 2 Sam. 12.13. thus did Iohn Baptists hearers to him, Mat. 3.6.
Thus we find God's people have oft done, thus did the people to Samuel, 1. Sam. 12.19. thus did David to Nathan, 2 Sam. 12.13. thus did John Baptists hearers to him, Mathew 3.6.
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So they that by Peters ministery, were brought into great perplexity, touching their spirituall estate, Acts 2.37. come to Peter and the rest of the Apostles for direction, and satisfaction, and say, Men and brethren what shall wee doe? 2. The Lord himselfe hath directed his people vnto this course.
So they that by Peter's Ministry, were brought into great perplexity, touching their spiritual estate, Acts 2.37. come to Peter and the rest of the Apostles for direction, and satisfaction, and say, Men and brothers what shall we do? 2. The Lord himself hath directed his people unto this course.
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The Lord God hath giuen me the tongue of the learned, (saith our Saviour the chiefe Pastour, Esay 50.4. but not for himselfe onely, but for such as he sendeth to be in his stead, Eph. 4.8.) that I should know how to speake a word in season to him that is weary.
The Lord God hath given me the tongue of the learned, (Says our Saviour the chief Pastor, Isaiah 50.4. but not for himself only, but for such as he sends to be in his stead, Ephesians 4.8.) that I should know how to speak a word in season to him that is weary.
Secondly, Because Gods faithfull Ministers have a speciall commission from God, and promise also that they shall yeeld comfort to his people in this case, 2 Cor. 5.19. He hath committed to us the word of reconciliation. Iohn 20.23. Whosoeuer sins ye remit, they are remitted unto them.
Secondly, Because God's faithful Ministers have a special commission from God, and promise also that they shall yield Comfort to his people in this case, 2 Cor. 5.19. He hath committed to us the word of reconciliation. John 20.23. Whosoever Sins you remit, they Are remitted unto them.
Is this thing done by my lord the King, (saith he) and thou hast not shewed it unto thy seruant? And of this minde was Iehoshaphat King of Iudah, he used to enquire of the Lords Prophets.
Is this thing done by my lord the King, (Says he) and thou hast not showed it unto thy servant? And of this mind was Jehoshaphat King of Iudah, he used to inquire of the lords prophets.
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But, 1. It is evident this promise is peculiar to the Ministers of the word, this power is specially appropriated to them, both in this place, and Mat. 16.19.
But, 1. It is evident this promise is peculiar to the Ministers of the word, this power is specially appropriated to them, both in this place, and Mathew 16.19.
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and 1• 18. 2. The meaning thereof must needs bee this, that Christ promiseth that hee by his spirit will give more efficacy to the word of his Ministers in this case then to the word of any private man,
and 1• 18. 2. The meaning thereof must needs be this, that christ promises that he by his Spirit will give more efficacy to the word of his Ministers in this case then to the word of any private man,
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Thirdly and lastly, Because the prayers of Gods faithfull Ministers may prevaile more with God for the comfort of any Christian that is in distresse, then any other mans.
Thirdly and lastly, Because the Prayers of God's faithful Ministers may prevail more with God for the Comfort of any Christian that is in distress, then any other men.
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Therefore Hezekiah in that great distresse himselfe and his people were in, sendeth to the Prophet Esay with this request, Esay 37.4. Lift up thy prayer for the remnant that is left.
Therefore Hezekiah in that great distress himself and his people were in, sends to the Prophet Isaiah with this request, Isaiah 37.4. Lift up thy prayer for the remnant that is left.
and let them pray over him. See the respect God had to the prayers of the Priests and Levites, Ier. 27.18. If they be Prophets, and if the word of the Lord be with them, let them now make intercession to the Lord of hosts. and 2 Chron. 30.27.
and let them pray over him. See the respect God had to the Prayers of the Priests and Levites, Jeremiah 27.18. If they be prophets, and if the word of the Lord be with them, let them now make Intercession to the Lord of hosts. and 2 Chronicles 30.27.
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The Priests the Levites arose, and blessed the people, and their voice was heard, and their prayer came vp to his holy dwelling place, even unto heaven.
The Priests the Levites arose, and blessed the people, and their voice was herd, and their prayer Come up to his holy Dwelling place, even unto heaven.
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This God typified unto his people in that law, wherein he commanded that the man that was cleansed of his leprosie must goe to the Priest to approve of the cure, Mat. 8.4. Goe shew thy selfe to the Priest.
This God typified unto his people in that law, wherein he commanded that the man that was cleansed of his leprosy must go to the Priest to approve of the cure, Mathew 8.4. Go show thy self to the Priest.
but of their private advice, and helpe also in resolving the doubts of their consciences if need so require. 3. The testimony of a faithfull minister should be of great authority with every good Christian,
but of their private Advice, and help also in resolving the doubts of their Consciences if need so require. 3. The testimony of a faithful minister should be of great Authority with every good Christian,
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as for the staying, and terrifying of him from any evill way, Galat. 5.2. Behold, I Paul say unto you, If ye be circumcised, Christ shall profit you nothing ;
as for the staying, and terrifying of him from any evil Way, Galatians 5.2. Behold, I Paul say unto you, If you be circumcised, christ shall profit you nothing;
So Anna was greatly comforted, when Ely approved and was well perswaded of her, 1 Sam. 1.18. She went away, and did eate, and her countenance was no more sad.
So Anna was greatly comforted, when Ely approved and was well persuaded of her, 1 Sam. 1.18. She went away, and did eat, and her countenance was no more sad.
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and tell mee there is not that respect to be given to, nor comfort to bee received by that testimony wee can give of any mans spirituall estate, as there was to theirs.
and tell me there is not that respect to be given to, nor Comfort to be received by that testimony we can give of any men spiritual estate, as there was to theirs.
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Notwithstanding, he that is the least in the kingdome of heaven, (that is the new estate of the Church) is greater then he. 3. The holy Apostles themselves, doe oft gaine authority to their exhortations,
Notwithstanding, he that is the least in the Kingdom of heaven, (that is the new estate of the Church) is greater then he. 3. The holy Apostles themselves, do oft gain Authority to their exhortations,
and consolations they deliver to the Churches, not from the title of their Apostleship only, but from this also, that they were the servants of Christ, Rom. 1.1 Tit. 1.1. yea, sometimes they leave out that, and mention this onely, that they were the servants and Ministers of Christ, Phil. 1.1. Iames 1.1.
and consolations they deliver to the Churches, not from the title of their Apostleship only, but from this also, that they were the Servants of christ, Rom. 1.1 Tit. 1.1. yea, sometime they leave out that, and mention this only, that they were the Servants and Ministers of christ, Philip 1.1. James 1.1.
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When David had a purpose to build a Temple, and doubted whether hee stood not guilty of great sinne in neglecting it so long, hee consulteth with Nathan, and seeketh to be resolved by him, 2 Sam. 7.2. yea it appeareth by Nathans speech unto him 1 King. 1.27. that hee was not wont to undertake any weighty matter, but he would advise with him about it, to know how it might stand with the will of God.
When David had a purpose to built a Temple, and doubted whither he stood not guilty of great sin in neglecting it so long, he consulteth with Nathan, and seeks to be resolved by him, 2 Sam. 7.2. yea it appears by Nathans speech unto him 1 King. 1.27. that he was not wont to undertake any weighty matter, but he would Advice with him about it, to know how it might stand with the will of God.
First, It is profitable, and fit for him that doubteth concerning his spirituall estate, (as whether his knowledge, faith, repentance, be sound and sincere, &c) and cannot otherwise bee resolved, to seeke the helpe and advice of some faithfull Minister:
First, It is profitable, and fit for him that doubteth Concerning his spiritual estate, (as whither his knowledge, faith, Repentance, be found and sincere, etc.) and cannot otherwise be resolved, to seek the help and Advice of Some faithful Minister:
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and confessing our sinnes in private, to men more necessary then indeed it is, it followeth that wee should now learne how farre forth it is necessary, and fit.
and confessing our Sins in private, to men more necessary then indeed it is, it follows that we should now Learn how Far forth it is necessary, and fit.
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All Gods people have received comfort from the hand of God in their tribulation, that they might be able to comfort others that are in the like case with the comfort wherewith themselves were comforted of God, as the Apostle speaketh, 2 Cor. 1.4. None so fit to comfort him that is in any tribulation, as hee that hath had experience of the same tribulation in himselfe.
All God's people have received Comfort from the hand of God in their tribulation, that they might be able to Comfort Others that Are in the like case with the Comfort wherewith themselves were comforted of God, as the Apostle speaks, 2 Cor. 1.4. None so fit to Comfort him that is in any tribulation, as he that hath had experience of the same tribulation in himself.
So in the wounds and distempers of the soule, that helpe may sometimes bee found from a private Christian that hath had experience of the same tentation, that cannot bee had from many a learned and godly Minister.
So in the wounds and distempers of the soul, that help may sometime be found from a private Christian that hath had experience of the same tentation, that cannot be had from many a learned and godly Minister.
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as under the Law, not the Priests onely, but even private men might in some cases, purifie them that were uncleane, Numb. 19.18, 19. In which respect, the Apostle directeth such as have need of comfort in this case, not to the Elders of the Church onely,
as under the Law, not the Priests only, but even private men might in Some cases, purify them that were unclean, Numb. 19.18, 19. In which respect, the Apostle directeth such as have need of Comfort in this case, not to the Elders of the Church only,
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and direction upon the confession of his sinne that troubleth his conscience, or for testimony and approbation of his knowledge, repentance or faith, is not bound to goe to his Minister and Pastour onely in this case;
and direction upon the Confessi of his sin that Troubles his conscience, or for testimony and approbation of his knowledge, Repentance or faith, is not bound to go to his Minister and Pastor only in this case;
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Yea such as can resolve themselves sufficiently in their owne doubts, if they would take a little paines with their owne hearts, should make conscience of troubling their Pastours unnecessarily;
Yea such as can resolve themselves sufficiently in their own doubts, if they would take a little pains with their own hearts, should make conscience of troubling their Pastors unnecessarily;
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Therefore the Apostle exhorting the faithfull, to examine and finde out their spirituall estate before their going to the supper of the Lord, enjoyneth them not to goe to others for helpe in this case, but saith, 1 Cor. 11.28. Let a man examine himselfe, and so let him eate of that bread, and drinke of that cup. and Gal. 6.4.
Therefore the Apostle exhorting the faithful, to examine and find out their spiritual estate before their going to the supper of the Lord, enjoineth them not to go to Others for help in this case, but Says, 1 Cor. 11.28. Let a man examine himself, and so let him eat of that bred, and drink of that cup. and Gal. 6.4.
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for their owne purpose) but in this they have provided very ill, for the comfort of the conscience of the poore sinner which must needs be cast into great perplexity,
for their own purpose) but in this they have provided very ill, for the Comfort of the conscience of the poor sinner which must needs be cast into great perplexity,
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then in those that are made to the Lord himselfe, have indeed provided most politikely for the strength of their owne Kingdome (for by this meanes, they cast a snare upon men, as the Apostle speaketh, 1 Cor. 7.35.
then in those that Are made to the Lord himself, have indeed provided most politicly for the strength of their own Kingdom (for by this means, they cast a snare upon men, as the Apostle speaks, 1 Cor. 7.35.
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all the sins of their thoughts and affections, they discovered not The Papists therefore in pressing upon the people, that upon paine of damnation, they must discover every one of their mortall sins, that they can possibly call to mind, with a•l the circumstances therof, unto the Priest;
all the Sins of their thoughts and affections, they discovered not The Papists Therefore in pressing upon the people, that upon pain of damnation, they must discover every one of their Mortal Sins, that they can possibly call to mind, with a•l the Circumstances thereof, unto the Priest;
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When Peter saw Gods people in great distresse for their sins, and comming to him for comfort, Acts 2.37. he saw what was the speciall sin that troubled them, hee requireth not of them a particular acknowledgement of all their sins.
When Peter saw God's people in great distress for their Sins, and coming to him for Comfort, Acts 2.37. he saw what was the special since that troubled them, he requires not of them a particular acknowledgement of all their Sins.
and all their transgressions in all their sins, Levit. 16 21. In the confessions that were made to men, no such exact search, no such full examination of all their sins, was either enjoyned by the Lord, or practised of his people.
and all their transgressions in all their Sins, Levit. 16 21. In the confessions that were made to men, no such exact search, no such full examination of all their Sins, was either enjoined by the Lord, or practised of his people.
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As the man that is enforced to discover to the Surgeon the nakednesse and shame of his body, will not, need not discover any more of it then where the sore is that troubleth him.
As the man that is Enforced to discover to the Surgeon the nakedness and shame of his body, will not, need not discover any more of it then where the soar is that Troubles him.
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and shame of his body unto another, unlesse some such infirmity in those parts, as requireth the helpe of another that is more skilfull then himselfe, compell him to it. Secondly.
and shame of his body unto Another, unless Some such infirmity in those parts, as requires the help of Another that is more skilful then himself, compel him to it. Secondly.
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This Doctrine tendeth not to puffe us up, but to abase and humble us, to worke feare and trembling in us, 1 Cor. 3.3. For who is sufficient for these things? 2 Cor. •. 16. Certainely there is no godly Minister that rightly considereth this, but it ministreth to him matter of great feare and humbling:
This Doctrine tendeth not to puff us up, but to abase and humble us, to work Fear and trembling in us, 1 Cor. 3.3. For who is sufficient for these things? 2 Cor. •. 16. Certainly there is no godly Minister that rightly Considereth this, but it Ministereth to him matter of great Fear and humbling:
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For if Gods people must depend on us not onely for publike instruction, but for private direction also, in all the doubts and troubles of their consciences that they cannot otherwise be resolved, and comforted in;
For if God's people must depend on us not only for public instruction, but for private direction also, in all the doubts and Troubles of their Consciences that they cannot otherwise be resolved, and comforted in;
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alas what manner of persons had we neede to bee? Have wee not just cause to crie out with the Apostle, 2 Cor. 2.6. and who is sufficient for these things? When Elihu speaketh but of one of these workes, that is to say, the comforting of a man that is afflicted in mind, he saith he had need to bee a rare man, one among a thousand that should doe it well, Iob. 33.23.
alas what manner of Persons had we need to be? Have we not just cause to cry out with the Apostle, 2 Cor. 2.6. and who is sufficient for these things? When Elihu speaks but of one of these works, that is to say, the comforting of a man that is afflicted in mind, he Says he had need to be a rare man, one among a thousand that should do it well, Job 33.23.
in respect. 1. Of knowledge in the Scripture, they that should be able to admonish others, had need to bee filled with all knowledge, Rom. 15.14. 2. Of full assurance and certainty in themselves, of the truths they should enforme others in, Prou. 22.20, •1. 2 Tim 3.14. 3. We had neede plye our bookes,
in respect. 1. Of knowledge in the Scripture, they that should be able to admonish Others, had need to be filled with all knowledge, Rom. 15.14. 2. Of full assurance and certainty in themselves, of the truths they should inform Others in, Prou. 22.20, •1. 2 Tim 3.14. 3. We had need ply our books,
and study hard, and not suffer our selves to be distracted with other cares, 1 Tim. 4.13, 15. 4. We had need have our knowledge not in our bookes onely,
and study hard, and not suffer our selves to be distracted with other Cares, 1 Tim. 4.13, 15. 4. We had need have our knowledge not in our books only,
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or in our braines, but in our lips also, Mal. 2.7. and be ready Scribes in the Law of God, Ezra 7.6. 5. Wee had neede have ability to enforme others, in that that wee know our selves, Ioh 33.23.
or in our brains, but in our lips also, Malachi 2.7. and be ready Scribes in the Law of God, Ezra 7.6. 5. we had need have ability to inform Others, in that that we know our selves, John 33.23.
Secondly, Wee had need be rare men for our lives and conversations: the Minister is oft called the man of God, 2 Tim. 3.17. Wee should not onely be free from open blemishes, that men may note us for, (according to the meaning of that Law, Levit. 21.17.) but we had neede inwardly and unfainedly to feare God; Exod. 19.22. Levit. 22.3. 1 Cor. 9.27.
Secondly, we had need be rare men for our lives and conversations: the Minister is oft called the man of God, 2 Tim. 3.17. we should not only be free from open blemishes, that men may note us for, (according to the meaning of that Law, Levit. 21.17.) but we had need inwardly and unfeignedly to Fear God; Exod 19.22. Levit. 22.3. 1 Cor. 9.27.
For 1. hee that hath no care of his owne soule, can never heartily and tenderly take care for the soules of others, 1 Tim. 3.5. 2. Admit he could be carefull, he shall never be able to doe it sufficiently, Psal. 25.14. 3. Admit he were both able and willing to doe Gods people good,
For 1. he that hath no care of his own soul, can never heartily and tenderly take care for the Souls of Others, 1 Tim. 3.5. 2. Admit he could be careful, he shall never be able to do it sufficiently, Psalm 25.14. 3. Admit he were both able and willing to do God's people good,
so God useth to blesse, and worke with them that doe unfainedly feare him, God blessed Levies Ministery so as he did turne many away from iniquity, Mal. 2.6.
so God uses to bless, and work with them that do unfeignedly Fear him, God blessed Levies Ministry so as he did turn many away from iniquity, Malachi 2.6.
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and full of the holy Ghost, and of faith. And thus Iehoshaphat encourageth the Levites to their duty, 2 Chron. 19.11. The Lord shall be with the good.
and full of the holy Ghost, and of faith. And thus Jehoshaphat Encourageth the Levites to their duty, 2 Chronicles 19.11. The Lord shall be with the good.
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First, In respect of the dignity of it in it selfe, it is a calling that the Sonne of God himselfe did not disdaine to live in, Luke 4.18. He hath anointed me to preach the Gospel.
First, In respect of the dignity of it in it self, it is a calling that the Son of God himself did not disdain to live in, Lycia 4.18. He hath anointed me to preach the Gospel.
It is a calling great and honourable in Gods sight, as the Angell Gabriell said of Iohn Baptist, Luke 1.15. He shall be great in the sight of the Lord.
It is a calling great and honourable in God's sighed, as the Angel Gabriel said of John Baptist, Lycia 1.15. He shall be great in the sighed of the Lord.
It is a calling so great, as the best and holiest man that lives, should thinke himselfe unworthy of, Iohn Baptist thought so of himselfe, Marke 1.7. The latchet of his shooe I am unworthy to stoope downe, and unloose.
It is a calling so great, as the best and Holiest man that lives, should think himself unworthy of, John Baptist Thought so of himself, Mark 1.7. The latchet of his shoe I am unworthy to stoop down, and unloose.
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for the welfare of your body, but the good you receive by this calling, is in spirituall and divine things for the salvation of your soules, Heb. 5.1. We are ordained for men in the things pertaining to God.
for the welfare of your body, but the good you receive by this calling, is in spiritual and divine things for the salvation of your Souls, Hebrew 5.1. We Are ordained for men in the things pertaining to God.
To us is committed the word of reconciliation, and wee are his ambassadours sent with commission and authority about the weightiest businesse that ever was taken in hand,
To us is committed the word of reconciliation, and we Are his Ambassadors sent with commission and Authority about the Weightiest business that ever was taken in hand,
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even the concluding of a peace betweene God and your soules, as the Apostle speaketh, 2 Cor. 5.19, 20. To us is committed the administration of the Sacraments,
even the concluding of a peace between God and your Souls, as the Apostle speaks, 2 Cor. 5.19, 20. To us is committed the administration of the Sacraments,
and we are the keepers of Gods seales, so as you cannot have them but from our hands, 1 Cor. 4.1. Let a man so account of us, as of the stewards of the mysteries of God ;
and we Are the keepers of God's Seals, so as you cannot have them but from our hands, 1 Cor. 4.1. Let a man so account of us, as of the Stewards of the Mysteres of God;
We have that authority from God to assure you in his name (upon your faith and repentance) of the pardon of those sinnes that doe trouble your consciences,
We have that Authority from God to assure you in his name (upon your faith and Repentance) of the pardon of those Sins that do trouble your Consciences,
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Yea, 2. This is not all the good you receive by vs, (though these bee great things) for you doe not onely receiue the outward meanes of your salvation from us,
Yea, 2. This is not all the good you receive by us, (though these be great things) for you do not only receive the outward means of your salvation from us,
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If you be converted, if there be any truth of grace, any faith, any repentance in you, some minister or other was the spirituall father to beget it in you.
If you be converted, if there be any truth of grace, any faith, any Repentance in you, Some minister or other was the spiritual father to beget it in you.
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then by the hearing of faith? The other is in that strange speech of the same Apostle, Rom. 10.14. How shall they beleeve in him of whom they have not heard? and how shall they heare without a preacher? And this is the first of those things I told you I would exhort you unto, In any case esteeme reverently of our calling, take heed yee despise it not.
then by the hearing of faith? The other is in that strange speech of the same Apostle, Rom. 10.14. How shall they believe in him of whom they have not herd? and how shall they hear without a preacher? And this is the First of those things I told you I would exhort you unto, In any case esteem reverently of our calling, take heed ye despise it not.
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The second thing then that you are to bee exhorted unto is this, that you would every one of you resolve with your selves that you will never live without the benefit and comfort of a faithfull ministery, which is so vsefull so necessary.
The second thing then that you Are to be exhorted unto is this, that you would every one of you resolve with your selves that you will never live without the benefit and Comfort of a faithful Ministry, which is so useful so necessary.
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It was Davids resolution, Psal. 23.6. that he would dwell in the house of the Lord for ever ; and 27.4. that it should be his onely sute to God in which he would have no nay, that he might dwell in the house of the Lord all the dayes of his life.
It was Davids resolution, Psalm 23.6. that he would dwell in the house of the Lord for ever; and 27.4. that it should be his only suit to God in which he would have no nay, that he might dwell in the house of the Lord all the days of his life.
Resolve with thy selfe therefore that what other comforts soever thou want, thou wilt not live without a faithfull Minister whom thou mayest depend upon, whom as thy spirituall father thou mayest reverence and obey, whom thou mayest boldly acquaint with the secrets of thy soule.
Resolve with thy self Therefore that what other comforts soever thou want, thou wilt not live without a faithful Minister whom thou Mayest depend upon, whom as thy spiritual father thou Mayest Reverence and obey, whom thou Mayest boldly acquaint with the secrets of thy soul.
as to count us their fathers in Christ) but 1. In receiving, and admitting that spirituall authority that God hath given him over thee, without which, it is impossible thou shouldst receive all that benefite by him that thou oughtest.
as to count us their Father's in christ) but 1. In receiving, and admitting that spiritual Authority that God hath given him over thee, without which, it is impossible thou Shouldst receive all that benefit by him that thou Ought.
Receive us, saith the Apostle, 2 Corinthians 7.2. hee hath authority to deale particularly with thee, either by admonition or reproofe, receive him in this, Hebrewes 13. 2•. I beseech you suffer the word of exhortation.
Receive us, Says the Apostle, 2 Corinthians 7.2. he hath Authority to deal particularly with thee, either by admonition or reproof, receive him in this, Hebrews 13. 2•. I beseech you suffer the word of exhortation.
See how willing Hezekiah the King was to be examined by the Prophet, Esay 39.3, 4. 2. Make use of thy faithfull ministers gifts in private, aswell as in publike, by moving the doubts of thy conscience unto him, as conveniently thou mayest.
See how willing Hezekiah the King was to be examined by the Prophet, Isaiah 39.3, 4. 2. Make use of thy faithful Ministers Gifts in private, aswell as in public, by moving the doubts of thy conscience unto him, as conveniently thou Mayest.
for they watch for your soules, that they may doe it with joy. And it is noted for a sin in Zedekiah the King, 2 Chronicles 6.12. that hee did not humble himselfe before the Prophet Ieremy ;
for they watch for your Souls, that they may do it with joy. And it is noted for a since in Zedekiah the King, 2 Chronicles 6.12. that he did not humble himself before the Prophet Ieremy;
as Anna did in the testimony of Ely, 1 Sam. 1.18. Whosoever (saith the Lord, Deut. 18.19.) will not hearken to my words, which the Prophet shall speake in my name, I will require it of him.
as Anna did in the testimony of Ely, 1 Sam. 1.18. Whosoever (Says the Lord, Deuteronomy 18.19.) will not harken to my words, which the Prophet shall speak in my name, I will require it of him.
How little the testimony that Gods faithfull ministers do give of our wayes is regarded, may appeare in many particulars, which by evidence of Gods word they declare to be sins.
How little the testimony that God's faithful Ministers do give of our ways is regarded, may appear in many particulars, which by evidence of God's word they declare to be Sins.
and make it good upon you, Matthew 18.18, 19. 2. That if you shall after you have heard so much spoken against it upon such cleare warrant of the word,
and make it good upon you, Matthew 18.18, 19. 2. That if you shall After you have herd so much spoken against it upon such clear warrant of the word,
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and in such a manner, still continue in it, you shall make your selves a great deale more lyable to the wrath of God then you were before, Ieremy 44.4, 6. Nehemiah 9. •9 30. And this is that, that I have to say unto you by way of exhortation.
and in such a manner, still continue in it, you shall make your selves a great deal more liable to the wrath of God then you were before, Ieremy 44.4, 6. Nehemiah 9. •9 30. And this is that, that I have to say unto you by Way of exhortation.
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Such of you as have good ones, learned, and painefull, and conscionable men, what use make you of them? If at any time they use any sharpenesse in reproving your sins, according to that power that God hath given them for your edification,
Such of you as have good ones, learned, and painful, and conscionable men, what use make you of them? If At any time they use any sharpness in reproving your Sins, according to that power that God hath given them for your edification,
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And if there be such necessity of making satisfaction to any one brother, that hath ought against us before we can get assurance of our reconciliation with God, what necessity is there of making satisfaction to a whole Church and congregation, that we have given just cause of offence unto? In this case it is not sufficient to approve our repentance and truth of heart to God, we must bee willing also,
And if there be such necessity of making satisfaction to any one brother, that hath ought against us before we can get assurance of our reconciliation with God, what necessity is there of making satisfaction to a Whole Church and congregation, that we have given just cause of offence unto? In this case it is not sufficient to approve our Repentance and truth of heart to God, we must be willing also,
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IT followeth now, that wee come to the second kind of confession that hath bin commended unto us in this example of David, he made publike confession of his sin to the congregation, and church of God.
IT follows now, that we come to the second kind of Confessi that hath been commended unto us in this Exampl of David, he made public Confessi of his since to the congregation, and Church of God.
and profession of his repentance) to the chiefe musician to bee published in the Sanctuary and Temple. 2. That in this publication of his repentance, he hideth not from the Church his sinne,
and profession of his Repentance) to the chief musician to be published in the Sanctuary and Temple. 2. That in this publication of his Repentance, he Hideth not from the Church his sin,
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3. He maketh this publication of his sin, and repentance, not to the Church, that then was onely (though first and chiefly to that) but to that, that should come after him,
3. He makes this publication of his since, and Repentance, not to the Church, that then was only (though First and chiefly to that) but to that, that should come After him,
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His sinne was become publike, and notorious, for beeing a King, the eyes of all Israel were upon him, as it is said in another sense, 1. Kings 1.20. That which our Saviour saith of Ministers, Matth. 5.14.
His sin was become public, and notorious, for being a King, the eyes of all Israel were upon him, as it is said in Another sense, 1. Kings 1.20. That which our Saviour Says of Ministers, Matthew 5.14.
Besides, it is expressely sayd by Nathan, that the enemies of God tooke notice of these sinns of his ▪ and blasphemed God for them ▪ 2 Sam. 12.14. Secondly.
Beside, it is expressly said by Nathan, that the enemies of God took notice of these Sins of his ▪ and blasphemed God for them ▪ 2 Sam. 12.14. Secondly.
and Kingdome, as is plaine in the example of David himselfe, whose one sinne in numbring of the people, was the death of seventy thousand of his Subjects, 2 Samuel •4. 15. And in Ieremy 15.4. I will cause them to bee removed into all kingdomes of the earth;
and Kingdom, as is plain in the Exampl of David himself, whose one sin in numbering of the people, was the death of seventy thousand of his Subject's, 2 Samuel •4. 15. And in Ieremy 15.4. I will cause them to be removed into all kingdoms of the earth;
and notorious scandalous, and offensive to the congregation where they live, ought to be willing to confesse their sins publikely, to make their repentance at publike and notorious as their sin is.
and notorious scandalous, and offensive to the congregation where they live, ought to be willing to confess their Sins publicly, to make their Repentance At public and notorious as their since is.
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So that though we may boldly say, no man hath truly repented, nor can hope to find mercy with God, that confesseth no• his sins unto God. Prov. 28.13. Hee that covereth his sins shall not prosper;
So that though we may boldly say, no man hath truly repented, nor can hope to find mercy with God, that Confesses no• his Sins unto God. Curae 28.13. He that Covereth his Sins shall not prosper;
Yet can we not say, but many a one whose sins have beene publike, and notorious to the congregations where they have lived, have truly repented of these sins,
Yet can we not say, but many a one whose Sins have been public, and notorious to the congregations where they have lived, have truly repented of these Sins,
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and that woman certainly did repent, as appeareth by the teares that she (out of love to Christ) shed so aboundantly, verse 38. and she attained also to sound assurance of the pardon of her sins,
and that woman Certainly did Repent, as appears by the tears that she (out of love to christ) shed so abundantly, verse 38. and she attained also to found assurance of the pardon of her Sins,
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It is not fit and expedient, that any should make, or offer himselfe to make this publike confession of his sinne in the congregation, that is not required to doe it, by the discipline of the Church.
It is not fit and expedient, that any should make, or offer himself to make this public Confessi of his sin in the congregation, that is not required to do it, by the discipline of the Church.
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And there are masters of the assemblies appointed of God, Ecclesi. 12.11 according to whose direction all things are to be ordered that are done in the publike assemblies,
And there Are Masters of the assemblies appointed of God, Ecclesiastes. 12.11 according to whose direction all things Are to be ordered that Are done in the public assemblies,
when they shall bee required to doe it by the discipline of the Church, (yea, I say more) they ought to desire that they may doe it, they should desire to make their repentance as publike,
when they shall be required to do it by the discipline of the Church, (yea, I say more) they ought to desire that they may do it, they should desire to make their Repentance as public,
And for the first, we have the example first of three publike persons, two great Kings and an Apostle, such as of all others were most bound to be tender of their reputation, and good name;
And for the First, we have the Exampl First of three public Persons, two great Kings and an Apostle, such as of all Others were most bound to be tender of their reputation, and good name;
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Thus hee did againe in every solemne audience, before Festus and Agrippa, Actes 26.11. I punished them oft in every Synagogue, and compelled them to blaspheme;
Thus he did again in every solemn audience, before Festus and Agrippa, Acts 26.11. I punished them oft in every Synagogue, and compelled them to Blaspheme;
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and being exceedingly mad against them, I persecuted them even unto strange Cities. Thus hee did againe in that Epistle hee wrote unto the Corinthians, 1 Corinthians 15.9. I am not worthy to bee called an Apostle, because I persecuted the Church of God.
and being exceedingly mad against them, I persecuted them even unto strange Cities. Thus he did again in that Epistle he wrote unto the Corinthians, 1 Corinthians 15.9. I am not worthy to be called an Apostle, Because I persecuted the Church of God.
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You see he cared not. 1. How many witnesses he had of his confession, and repentance. 2. Nor what manner of persons they were, great or small, good or bad, friends or enemies. 3. He thought he could never make this publike confession too often. 4. Nor that he could disgrace himselfe too much in it,
You see he cared not. 1. How many Witnesses he had of his Confessi, and Repentance. 2. Nor what manner of Persons they were, great or small, good or bad, Friends or enemies. 3. He Thought he could never make this public Confessi too often. 4. Nor that he could disgrace himself too much in it,
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and receive, and comfort him, as you may see, 2. Cor. 2.6.8. Now the reasons that have moved Gods people thus to publish their repentance even before men for their publike and scandalous sins, have bin principally three.
and receive, and Comfort him, as you may see, 2. Cor. 2.6.8. Now the Reasons that have moved God's people thus to publish their Repentance even before men for their public and scandalous Sins, have been principally three.
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and desirous to appoove it to the congregation and Church of God, that wee may say as the two Tribes and halfe said; Iosh. 22.22. The Lord God of Gods hee knoweth, and Israel bee shall know.
and desirous to appoove it to the congregation and Church of God, that we may say as the two Tribes and half said; Joshua 22.22. The Lord God of God's he Knoweth, and Israel bee shall know.
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and notorious our sins are, the more wee dishonour him, Ezek. 24.7, 8. Shee hath set her blood (her bloudy sins) upon the top of a rocke, shee powred it not on the ground to cover it with dust;
and notorious our Sins Are, the more we dishonour him, Ezekiel 24.7, 8. She hath Set her blood (her bloody Sins) upon the top of a rock, she poured it not on the ground to cover it with dust;
that it might cause fury to come up to take vengeance. So by our repentance wee doe honour and glorifie God. Phil. 1.11. All the fruits of righteousnesse, are by Iesus Christ, to the glory and prayse of God.
that it might cause fury to come up to take vengeance. So by our Repentance we do honour and Glorify God. Philip 1.11. All the fruits of righteousness, Are by Iesus christ, to the glory and praise of God.
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And the more open, and notorious our repentance is, the more is God honoured by it, Matthew 5.16. Let your light so shine before men, that they may see your good workes, and glorifie your father which is in heaven.
And the more open, and notorious our Repentance is, the more is God honoured by it, Matthew 5.16. Let your Light so shine before men, that they may see your good works, and Glorify your father which is in heaven.
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When Michal had told David, how hee had disgraced himselfe, by leaping, and dauncing before the Arke, he answereth her, 2 Samuel 6.21, 22. It was before the Lord,
When Michal had told David, how he had disgraced himself, by leaping, and dancing before the Ark, he Answers her, 2 Samuel 6.21, 22. It was before the Lord,
and to gaine honour to him, I will bee willing to endure any disgrace among men. 2. I know well, that by disgracing my selfe in this kind, I shall loose no manner of credite or reputation at all;
and to gain honour to him, I will be willing to endure any disgrace among men. 2. I know well, that by disgracing my self in this kind, I shall lose no manner of credit or reputation At all;
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For thus God hath bound himselfe by promise, 1 Samuel 2.30 Those that honour mee, I will honour. And Luke 14.11. Hee that humbleth himselfe, shall bee exalted.
For thus God hath bound himself by promise, 1 Samuel 2.30 Those that honour me, I will honour. And Lycia 14.11. He that Humbleth himself, shall be exalted.
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And that which our Saviour saith of our life, may bee sayd also of our credite, and good name. Matthew 16.25. Whosoever will save his credite, shall loose it, and whosoever will loose this credite for my sake, shall find it.
And that which our Saviour Says of our life, may be said also of our credit, and good name. Matthew 16.25. Whosoever will save his credit, shall lose it, and whosoever will lose this credit for my sake, shall find it.
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So that the thing that keepeth other men from it, (I will not confesse my sinne to the congregation (saith hee) because I will not shame and disgrace my selfe) is a chiefe thing that draweth the true penitent to it, I will therefore confesse my sin to the congregation (saith hee) because I will take shame upon my selfe.
So that the thing that Keepeth other men from it, (I will not confess my sin to the congregation (Says he) Because I will not shame and disgrace my self) is a chief thing that draws the true penitent to it, I will Therefore confess my since to the congregation (Says he) Because I will take shame upon my self.
and to our fathers, because wee have sinned against thee. And the Apostle maketh this a note of true repentance, 2 Cor. 7.11. when a man is willing to take revenge upon himselfe;
and to our Father's, Because we have sinned against thee. And the Apostle makes this a note of true Repentance, 2 Cor. 7.11. when a man is willing to take revenge upon himself;
And therefore the Apostle speaking of the end he aimed at, in enjoyning that publike penance to the incestuous person, saith, 1. Cor. 5.5 it was for the destruction of the flesh, (mortifying of his corruption) that the spirit might bee saved in the day of the Lord.
And Therefore the Apostle speaking of the end he aimed At, in enjoining that public penance to the incestuous person, Says, 1. Cor. 5.5 it was for the destruction of the Flesh, (mortifying of his corruption) that the Spirit might be saved in the day of the Lord.
and profession of their repentance in publike. This was it that drew Iohn Baptists hearers to it, Matthew 3.6. and Pauls at Ephesus. Acts 19.18. and in the time of the ten persecutions, so many to publike confession, that the Church was faine to make a law to restraine them from it.
and profession of their Repentance in public. This was it that drew John Baptists hearers to it, Matthew 3.6. and Paul's At Ephesus. Acts 19.18. and in the time of the ten persecutions, so many to public Confessi, that the Church was feign to make a law to restrain them from it.
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but will bee content to redeeme it with the losse of their reputation among men, or with enduring any disgrace can be put upon them in the world. Thirdly, and lastly.
but will be content to Redeem it with the loss of their reputation among men, or with enduring any disgrace can be put upon them in the world. Thirdly, and lastly.
and to shew himselfe obedient unto it in all lawfull things. You know the commandement, Hebr. 13.17. Obey them that have the rule over you, and submit your selves, for they watch for your soules ; and Matt. 18.17.
and to show himself obedient unto it in all lawful things. You know the Commandment, Hebrew 13.17. Obey them that have the Rule over you, and submit your selves, for they watch for your Souls; and Matt. 18.17.
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Them that sin (saith the Apostle, 1 Tim. 5.20. he meaneth that sin scandalously, and to the offence of others) rebuke before all, that others also may feare. Thirdly and lastly.
Them that since (Says the Apostle, 1 Tim. 5.20. he means that since scandalously, and to the offence of Others) rebuke before all, that Others also may Fear. Thirdly and lastly.
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And the Apostle telleth the Corinthians. 1 Cor. 5.2. that they ought to have mourned for the sin of the incestuous person. And David complaineth Psal. 119.53. Horrour hath taken hold upon mee, because of the wicked that forsake thy law.
And the Apostle Telleth the Corinthians. 1 Cor. 5.2. that they ought to have mourned for the since of the incestuous person. And David Complaineth Psalm 119.53. Horror hath taken hold upon me, Because of the wicked that forsake thy law.
and wrath fell on all the congregation of the children of Israel, and that man perished not alone in his iniquitie? So that you see by these kind of sins, there is an offence and wrong done to the whole congregation, where they are committed.
and wrath fell on all the congregation of the children of Israel, and that man perished not alone in his iniquity? So that you see by these kind of Sins, there is an offence and wrong done to the Whole congregation, where they Are committed.
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This is evident by those two Lawes, Levit. 6.5, 6. and Numbers. 5.6.8. where God plainly taught his people, that their trespasse offering which they brought to him to seeke pardon of any sin, whereby they had wronged any man, should not be accepted, till they had first made satisfaction to the party to whom the wrong was done.
This is evident by those two Laws, Levit. 6.5, 6. and Numbers. 5.6.8. where God plainly taught his people, that their trespass offering which they brought to him to seek pardon of any since, whereby they had wronged any man, should not be accepted, till they had First made satisfaction to the party to whom the wrong was done.
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And lest we should thinke those lawes concerned the Iewes only, our Saviour himselfe giveth this in charge, Matthew 5.23, 24. If thou bringest thy gift to the Altar,
And lest we should think those laws concerned the Iewes only, our Saviour himself gives this in charge, Matthew 5.23, 24. If thou bringest thy gift to the Altar,
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But in any case nourish in thy heart a sorrow for all such as are corruptions in deede, (specially in the worship of God) and professe also outwardly upon all just accasions thy dislike unto them,
But in any case nourish in thy heart a sorrow for all such as Are corruptions in deed, (specially in the worship of God) and profess also outwardly upon all just occasions thy dislike unto them,
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or any true Church for those corruptions, wherein other men onely are agents, not wee our selues, The Lord God of Israel saith that he hateth this seperation,
or any true Church for those corruptions, wherein other men only Are agents, not we our selves, The Lord God of Israel Says that he hates this separation,
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I pray you therefore hold fast this truth that another mans act (which is not in thy power to hinder) specially in the worship of God (which is not left free to thee to use or not to use) can never defile thee,
I pray you Therefore hold fast this truth that Another men act (which is not in thy power to hinder) specially in the worship of God (which is not left free to thee to use or not to use) can never defile thee,
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This is evident in the example of Elkanah and Anna the parents of Samuel who did constantly worship God in the Tabernacle at Shiloh, when Hophne and Phinehas were Priests there, 1 Sam. 1.3.7 who not onely were themselves most wicked men, 1 Sam. 2.22.
This is evident in the Exampl of Elkanah and Anna the Parents of Samuel who did constantly worship God in the Tabernacle At Shiloh, when Hophni and Phinehas were Priests there, 1 Sam. 1.3.7 who not only were themselves most wicked men, 1 Sam. 2.22.
And some there are that doe applaud these men in this, and say, they are farre honester men then such as disliking these Ceremonies, will yet joyne in Gods worship with our Congregations that use them.
And Some there Are that do applaud these men in this, and say, they Are Far Honester men then such as disliking these Ceremonies, will yet join in God's worship with our Congregations that use them.
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For where shall wee finde a Congregation or any members of it almost that are offended or grieved at these things, that have any need of satisfaction to be given unto them, such a coldnesse and deadnesse of heart is fallen upon us,
For where shall we find a Congregation or any members of it almost that Are offended or grieved At these things, that have any need of satisfaction to be given unto them, such a coldness and deadness of heart is fallen upon us,
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But, alas, if there were no other reason for it but this, this publike repentance might well enough bee (as it is for the most part) quite laid downe now a dayes.
But, alas, if there were no other reason for it but this, this public Repentance might well enough bee (as it is for the most part) quite laid down now a days.
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and profession of their repentance, that the Congregation and people of God whom by their sins they have grieved and offended, might have satisfaction given unto them.
and profession of their Repentance, that the Congregation and people of God whom by their Sins they have grieved and offended, might have satisfaction given unto them.
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how can Gods servants wheresoever they live, want just occasion to keepe fasts in these dayes? It is a chiefe reason (as we have heard) why open and notorious sinners should make open and publike acknowledgement of their sins,
how can God's Servants wheresoever they live, want just occasion to keep fasts in these days? It is a chief reason (as we have herd) why open and notorious Sinners should make open and public acknowledgement of their Sins,
but surely that pretence of holinesse that she then made, argueth it had beene a custome in Israel, for Gods people when any had sinned among them, in any outragious and extraordinary manner, to humble themselves in this extraordinary manner, to put away from themselves the guiltinesse of such a sinne.
but surely that pretence of holiness that she then made, argue it had been a custom in Israel, for God's people when any had sinned among them, in any outrageous and extraordinary manner, to humble themselves in this extraordinary manner, to put away from themselves the guiltiness of such a sin.
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And why were not the grosse sins of Ierusalem immediately before the captivity imputed to the faithfull that lived there at that time? They were such as used to sigh, and mourne for all the abominations committed in it, as we have heard, Ezek. 9.4. Wee reade, 1 King. 21.12. of a Fast was proclaimed in Iezreel upon occasion of a foule sin Naboth was charged to have committed there.
And why were not the gross Sins of Ierusalem immediately before the captivity imputed to the faithful that lived there At that time? They were such as used to sighs, and mourn for all the abominations committed in it, as we have herd, Ezekiel 9.4. we read, 1 King. 21.12. of a Fast was proclaimed in Jezreel upon occasion of a foul since Naboth was charged to have committed there.
and according to Gods ordinance, and such as I am bound by the commandement of God to use, the corruptions and sins which another brings into it, cannot defile it unto me,
and according to God's Ordinance, and such as I am bound by the Commandment of God to use, the corruptions and Sins which Another brings into it, cannot defile it unto me,
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and going to dwell in so wicked a place, yet the righteous man dwelling among them, in seeing and hearing, vexed his righteous soule from day to day, with their unlawfull deedes, as the Apostle speaketh, 2 Pet. 2.8.
and going to dwell in so wicked a place, yet the righteous man Dwelling among them, in seeing and hearing, vexed his righteous soul from day to day, with their unlawful Deeds, as the Apostle speaks, 2 Pet. 2.8.
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See this in Christ himselfe, Marke 8.12. See it also in his servants, Deut. 9.18, 19. 2 King. 18.37.19 ▪ 12. Ezr. 6.3. Psal, 119. 1•8, •59. 2 Cor. 2.4. Ier. 23.9.
See this in christ himself, Mark 8.12. See it also in his Servants, Deuteronomy 9.18, 19. 2 King. 18.37.19 ▪ 12. Ezra 6.3. Psalm, 119. 1•8, •59. 2 Cor. 2.4. Jeremiah 23.9.
It is noted oft, and commended as a speciall grace in sundy of Gods Saints, that they haue beene greatly troubled in themselves at the dishonour done to God even by the sinnes of others.
It is noted oft, and commended as a special grace in sundy of God's Saints, that they have been greatly troubled in themselves At the dishonour done to God even by the Sins of Others.
As if he should say, If my heart rise not against such sinnes, if I should not hate them and shew my dislike to them, certainely they would cleave to mee, I should become guilty of them.
As if he should say, If my heart rise not against such Sins, if I should not hate them and show my dislike to them, Certainly they would cleave to me, I should become guilty of them.
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if hee should not have professed his detestation to it, Gen. 49.6. I hate the worke of them that turne aside, (saith David, Psal. 10•. 3) It shall not cleave to me.
if he should not have professed his detestation to it, Gen. 49.6. I hate the work of them that turn aside, (Says David, Psalm 10•. 3) It shall not cleave to me.
They that doe not so, make themselves guilty of their sins, Iacob thought he should have beene guilty of the sinne of Simeon and Levi, and beene esteemed with God as one of their counsell,
They that do not so, make themselves guilty of their Sins, Iacob Thought he should have been guilty of the sin of Simeon and Levi, and been esteemed with God as one of their counsel,
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Have no fellowship with the unfruitfull workes of darkenesse, (saith the Apostle Eph. 5.11.) but rather reproove them. A companion of fooles shall be destroyed, saith Solomon Pro. 13.20. and 2 Iohn 11. Hee that biddeth him God speed is partaker of his evill deeds.
Have no fellowship with the unfruitful works of darkness, (Says the Apostle Ephesians 5.11.) but rather reprove them. A Companion of Fools shall be destroyed, Says Solomon Pro 13.20. and 2 John 11. He that bids him God speed is partaker of his evil Deeds.
But to be too familiar with such men, to converse as much with them as with any other, to bee as merry in the company of such as of any other, (as many of you are) doth doubtlesse make you partakers of their sinnes.
But to be too familiar with such men, to converse as much with them as with any other, to be as merry in the company of such as of any other, (as many of you Are) does doubtless make you partakers of their Sins.
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For the faithfull continued daily with one accord in the Temple, and worshipped God there, Acts 2.46 though a great number of those that joyned with them were Pharisees and Sadduces,
For the faithful continued daily with one accord in the Temple, and worshipped God there, Acts 2.46 though a great number of those that joined with them were Pharisees and Sadducees,
and sell, eate, and drinke with them occasionally, and be no way guilty of their sinnes, 1 Cor. 5.10. 2. I know the joyning with them in Gods service maketh us not guilty of their sinnes, as some have erroneously conceited.
and fell, eat, and drink with them occasionally, and be no Way guilty of their Sins, 1 Cor. 5.10. 2. I know the joining with them in God's service makes us not guilty of their Sins, as Some have erroneously conceited.
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Secondly, By not shunning but maintaining unnecessary familiarity, and friendship with these grosse sinners, we make our selves guilty of their sinnes.
Secondly, By not shunning but maintaining unnecessary familiarity, and friendship with these gross Sinners, we make our selves guilty of their Sins.
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And on the contrary, there are some to whom it is meate and drinke, to mocke at goodnesse, Iere. 15.17. I sat not in the assembly of the mockers nor rejoyced.
And on the contrary, there Are Some to whom it is meat and drink, to mock At Goodness, Jeremiah 15.17. I sat not in the assembly of the mockers nor rejoiced.
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Therefore the Apostle maketh this the height of sinne, in them that God hath given up to a reprobate minde, Rom. 1.32. They not onely doe these things, but have pleasure in th•m that doe them.
Therefore the Apostle makes this the height of sin, in them that God hath given up to a Reprobate mind, Rom. 1.32. They not only do these things, but have pleasure in th•m that do them.
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So when the Lord had reckoned up many great sinnes that were committed by the inhabitants of Canaan, Levit. 18. hee bids his people they shall not doe so:
So when the Lord had reckoned up many great Sins that were committed by the inhabitants of Canaan, Levit. 18. he bids his people they shall not do so:
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but by the blood of him that shed it. And againe, Deut. 19.13. Thine eye shall not pitty him, but thou shalt put away the guilt of innocent blood from Israel.
but by the blood of him that shed it. And again, Deuteronomy 19.13. Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel.
If any man say, How can this stand with the justice of God, to punish us for other mens sins, to lay to our charge the drunkennesse, blasphemies and whoredomes committed by other men in the towne and country where wee live? Considering what Abraham saith to the Lord, Gen. 18.25. Farre be it from thee to stay the righteous with the wicked, and that the righteous should bee as the wicked that bee farre from thee;
If any man say, How can this stand with the Justice of God, to Punish us for other men's Sins, to lay to our charge the Drunkenness, Blasphemies and whoredoms committed by other men in the town and country where we live? Considering what Abraham Says to the Lord, Gen. 18.25. far be it from thee to stay the righteous with the wicked, and that the righteous should be as the wicked that be Far from thee;
Phinehas, and all Gods people with him did so, Iosh. 22.18. Ye rebell to day against the Lord, and to morrow he will be wrath with the whole Congregation of Israel.
Phinehas, and all God's people with him did so, Joshua 22.18. You rebel to day against the Lord, and to morrow he will be wrath with the Whole Congregation of Israel.
David did so, and we are sure hee did no more in it then hee was bound to doe, Psal. 119.53. Horrour hath taken hold upon me, because of the wicked that forsake thy Law.
David did so, and we Are sure he did no more in it then he was bound to do, Psalm 119.53. Horror hath taken hold upon me, Because of the wicked that forsake thy Law.
And the Apostle telleth us, Heb. 6.7, 8. that the earth that drinketh in the raine that falleth oft upon at and bringeth forth thornes and bryers, is neere unto cursing.
And the Apostle Telleth us, Hebrew 6.7, 8. that the earth that Drinketh in the rain that falls oft upon At and brings forth thorns and briers, is near unto cursing.
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we reade in verse 2. that the white horse (which signified the preaching of the Gospel) was sent forth conquering and to conquer, the Gospel was preached with great evidence and demonstration of the spirit.
we read in verse 2. that the white horse (which signified the preaching of the Gospel) was sent forth conquering and to conquer, the Gospel was preached with great evidence and demonstration of the Spirit.
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The plentifull preaching of the Gospell in this land, and the worthy young men that God daily raiseth up in all parts of it, is in it selfe (surely) an excellent blessing,
The plentiful preaching of the Gospel in this land, and the worthy young men that God daily Raiseth up in all parts of it, is in it self (surely) an excellent blessing,
and pray never so fervently, fast and pray, as we see he did, Iosh. 7.6.9. yet received hee this answer from God, verse 13. O Israel thou canst not stand before thine enemies, till ye take away the accursed thing from among you.
and pray never so fervently, fast and pray, as we see he did, Joshua 7.6.9. yet received he this answer from God, verse 13. Oh Israel thou Canst not stand before thine enemies, till you take away the accursed thing from among you.
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This huge increase of grosse sins every where standeth up as a wall of partition betweene us and our God, that the prayers of Gods people cannot fully prevaile with him.
This huge increase of gross Sins every where Stands up as a wall of partition between us and our God, that the Prayers of God's people cannot Fully prevail with him.
And why so? The Lords hand is not shortned that it cannot save, (as the Prophet speaketh, Esa. 59.1, 2) neither is his eare heavie that it cannot heare,
And why so? The lords hand is not shortened that it cannot save, (as the Prophet speaks, Isaiah 59.1, 2) neither is his ear heavy that it cannot hear,
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But the fasting and prayers of Gods people had certainely prevailed much more, had it not been for this, that these foule sinnes doe so much abound every where.
But the fasting and Prayers of God's people had Certainly prevailed much more, had it not been for this, that these foul Sins do so much abound every where.
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It hindereth the fruit, and successe of all the endeavours, that either the state, or other of Gods people do use for the good of our Church and nation.
It hindereth the fruit, and success of all the endeavours, that either the state, or other of God's people do use for the good of our Church and Nation.
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It maketh the preaching, and professing of the Gospel, odious to Papists, and worldly men; As Iacob saith of Simeon, and Levi, Genes. 34.30. Yee have made me to stinke among the inhabitants of the land. Secondly.
It makes the preaching, and professing of the Gospel, odious to Papists, and worldly men; As Iacob Says of Simeon, and Levi, Genesis. 34.30. Ye have made me to stink among the inhabitants of the land. Secondly.
This is a point so needfull in these dayes and in this place to be insisted upon, that I have willingly suffered my meditations to enlarge themselves in it,
This is a point so needful in these days and in this place to be insisted upon, that I have willingly suffered my meditations to enlarge themselves in it,
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when they are detected, neglect to enjoyne them publike repentance for the satisfying of the congregation. 3. Of such as being for publike offences, enjoyned to give publike satisfaction to the congregation, refuse to doe it.
when they Are detected, neglect to enjoin them public Repentance for the satisfying of the congregation. 3. Of such as being for public offences, enjoined to give public satisfaction to the congregation, refuse to do it.
For the bringing of them to open shame, and sp•cially to confesse their sin, and professe their repentance publikely, is a meanes appointed of God to bring them unto repentance,
For the bringing of them to open shame, and sp•cially to confess their since, and profess their Repentance publicly, is a means appointed of God to bring them unto Repentance,
That which Solomon saith of one kind, may be said of all kinds of correction which God hath sanctified, Pro. 22.15. Foolishnesse is bound in the heart of a child, but the rod of correction will drive it away.
That which Solomon Says of one kind, may be said of all Kinds of correction which God hath sanctified, Pro 22.15. Foolishness is bound in the heart of a child, but the rod of correction will drive it away.
And of the censures of the Church which Christ hath appointed, it may most truely be said as the Apostle speaketh, 1 Cor. 5.5. They tend to the destruction of the flesh, that the spirit may be saved in the day of the Lord.
And of the censures of the Church which christ hath appointed, it may most truly be said as the Apostle speaks, 1 Cor. 5.5. They tend to the destruction of the Flesh, that the Spirit may be saved in the day of the Lord.
And what love call you this? This is indeed hatred, and not love, Levit. 19.17. Hee hateth his brother in his heart, that letteth his sinne to lye upon him.
And what love call you this? This is indeed hatred, and not love, Levit. 19.17. He hates his brother in his heart, that lets his sin to lie upon him.
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Thirdly and lastly, They sin against God, and against their owne soules, in that light account they make of the oath that they have taken. 1. Let all men take heed before they take an oath, that they binde not themselves thereby to doe that that is evill,
Thirdly and lastly, They sin against God, and against their own Souls, in that Light account they make of the oath that they have taken. 1. Let all men take heed before they take an oath, that they bind not themselves thereby to do that that is evil,
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And when Herod had unadvisedly taken an oath, which afterward he perceived tended to the destruction of one whom in his conscience he knew to bee a good man, it is noted to have beene his great sin, that he made such conscience of keeping that oath, Mat. 14.9.
And when Herod had unadvisedly taken an oath, which afterwards he perceived tended to the destruction of one whom in his conscience he knew to be a good man, it is noted to have been his great since, that he made such conscience of keeping that oath, Mathew 14.9.
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For we ought not to doe any thing to the open hurt of those whom God hath commanded us to be a shelter and a covert unto, Esay 16.3.4 Hide the out-casts, bewray not him that wandereth, What out-casts meaneth hee? Let mine out-casts dwell with thee Moab, be thou a covert to them from the face of the spoyler.
For we ought not to do any thing to the open hurt of those whom God hath commanded us to be a shelter and a covert unto, Isaiah 16.3.4 Hide the outcasts, bewray not him that wandereth, What outcasts means he? Let mine outcasts dwell with thee Moab, be thou a covert to them from the face of the spoiler.
but when a man hath bound himselfe by his oath to doe that that is lawfull (as to detect, to present to those in authority such as hee knowes to bee offendors) let him take heed how hee breake that oath.
but when a man hath bound himself by his oath to do that that is lawful (as to detect, to present to those in Authority such as he knows to be offenders) let him take heed how he break that oath.
and consider with himselfe whether he might be able to keepe it, or no, Gen, 24. 5-9 And in those spies that Ioshuah sent to view Iericho who would not bind themselves by oath to Rahab rashly (though shee had saved their lives) till they got her consent to such an interpretation,
and Consider with himself whither he might be able to keep it, or no, Gen, 24. 5-9 And in those spies that Joshua sent to view Jericho who would not bind themselves by oath to Rahab rashly (though she had saved their lives) till they god her consent to such an Interpretation,
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and to limit it with such conditions, as they might bee able to keepe it. Iosh. 2.17.21. See also an example of this feare to breake their oath after they had taken it, Iosh. 9.20.
and to limit it with such conditions, as they might be able to keep it. Joshua 2.17.21. See also an Exampl of this Fear to break their oath After they had taken it, Joshua 9.20.
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And alas if this bee a note to know a godly man by, how few godly men have we then in these dayes? What cause have we to complaine with David, Psalme 12.1.
And alas if this be a note to know a godly man by, how few godly men have we then in these days? What cause have we to complain with David, Psalm 12.1.
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and witnesses, at every Assise, and Sessions, in every Court, Baron, and Leet, in every Commission, whereby men bind themselves to doe things that are lawfull enough,
and Witnesses, At every Assize, and Sessions, in every Court, Baron, and Leet, in every Commission, whereby men bind themselves to do things that Are lawful enough,
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and small) nor according to the person of the man, unto whom or before whom it is taken (though whatsoever the person be that ministreth the oath unto us, the authority to minister an oath, is derived to him from the supreame magistrate) but according to the greatnesse,
and small) nor according to the person of the man, unto whom or before whom it is taken (though whatsoever the person be that Ministereth the oath unto us, the Authority to minister an oath, is derived to him from the supreme magistrate) but according to the greatness,
Therefore it is said of Gods people, when they bound themselves by an oath, Nehemiah 10.29. they entred into a curse, and into an oath to walke in Gods Law. So Iudges 21.18. The children of Israel had sworne, saying, Cursed bee hee that giveth a wife to Benjamin.
Therefore it is said of God's people, when they bound themselves by an oath, Nehemiah 10.29. they entered into a curse, and into an oath to walk in God's Law. So Judges 21.18. The children of Israel had sworn, saying, Cursed be he that gives a wife to Benjamin.
When you therefore take an oath (specially before a magistrate) you wish that if it bee not true which you speake (in an oath assertory) if you performe not that which you speake (in an oath promissory) Gods curse may light upon you and pursue you.
When you Therefore take an oath (specially before a magistrate) you wish that if it be not true which you speak (in an oath assertory) if you perform not that which you speak (in an oath promissory) God's curse may Light upon you and pursue you.
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All the people said, his bloud bee upon us, and upon our children, and his bloud (wee see) hath lyen heavy upon all that people, and nation ever since.
All the people said, his blood be upon us, and upon our children, and his blood (we see) hath lyen heavy upon all that people, and Nation ever since.
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They will bring Gods curse into your houses, Zachary. 5.4. I will bring foorth the curse saith the Lord of hostes, and it shall enter into the house of him that sweareth falsely by my name;
They will bring God's curse into your houses, Zachary. 5.4. I will bring forth the curse Says the Lord of hosts, and it shall enter into the house of him that Sweareth falsely by my name;
Yea, these oathes so commonly taken, and broken in all places, have brought, and will further bring Gods curse upon the whole land Iere. 23.10. Because of swearing, the land mourneth.
Yea, these Oaths so commonly taken, and broken in all places, have brought, and will further bring God's curse upon the Whole land Jeremiah 23.10. Because of swearing, the land Mourneth.
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And thus have I finished the first part of my answer to this objection, and shewed you that they that by office and oath are bound to enquire and present to the magistrate these lewd offendors,
And thus have I finished the First part of my answer to this objection, and showed you that they that by office and oath Are bound to inquire and present to the magistrate these lewd offenders,
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and whoredoms, & drunkennes, wherby God is dayly dishonored & provoked amongst us, but this contagion is spread farther then so, there are very few or none of you that have not this way drawn upon your selves the guiltines of these sins,
and whoredoms, & Drunkenness, whereby God is daily dishonoured & provoked among us, but this contagion is spread farther then so, there Are very few or none of you that have not this Way drawn upon your selves the guiltiness of these Sins,
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and urge the execution of the Law against them, pretending this for the ground of their earnestnesse against them, that they will not observe the Kings Lawes.
and urge the execution of the Law against them, pretending this for the ground of their earnestness against them, that they will not observe the Kings Laws.
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Some men I say that are so zealous for those lawes, have no zeale at all for these Lawes that his majestie hath enacted against Idolators, swearers, refusers to come twice of a Sabbath to Church, followers of lewd sports and pastimes on the Sabbath day, drunkards, ale-houses that keepe disorder in them,
some men I say that Are so zealous for those laws, have no zeal At all for these Laws that his majesty hath enacted against Idolaters, swearers, refusers to come twice of a Sabbath to Church, followers of lewd sports and pastimes on the Sabbath day, drunkards, Alehouses that keep disorder in them,
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for these lawes (I say) they have no zeale, they like no man the worse for breaking of these lawes, they never urge the execution of the law against them.
for these laws (I say) they have no zeal, they like no man the Worse for breaking of these laws, they never urge the execution of the law against them.
and against the Land. I speake nothing against any Canon, or constitution of the Church, but wish with all my heart, many of them were better observed then they are,
and against the Land. I speak nothing against any Canon, or constitution of the Church, but wish with all my heart, many of them were better observed then they Are,
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What would you have us that are private men to doe in this case? What can wee doe for the punishment of these offendors? What calling have wee to meddle with them? Would you have us to be promoters,
What would you have us that Are private men to do in this case? What can we do for the punishment of these offenders? What calling have we to meddle with them? Would you have us to be promoters,
and get it banished, Pro. 28.4. Such as keepe Gods law, set themselves against wicked men, contend with them, and are willing to shew themselves against them.
and get it banished, Pro 28.4. Such as keep God's law, Set themselves against wicked men, contend with them, and Are willing to show themselves against them.
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If a man should heare the words of treason against the Prince, and not to utter it to some magistrate within foure and twenty houres, he becommeth guilty of treason himselfe.
If a man should hear the words of treason against the Prince, and not to utter it to Some magistrate within foure and twenty hours, he becomes guilty of treason himself.
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And is there no danger thinke you in concealing words of treason and blasphemy against the Majesty of the most high? Surely there is as you shall find, Prov. 29.14. Who so is partner with a thiefe, hateth his owne soule;
And is there no danger think you in concealing words of treason and blasphemy against the Majesty of the most high? Surely there is as you shall find, Curae 29.14. Who so is partner with a thief, hates his own soul;
and complaine of wicked men, either to the minister or to the magistrate, or to any such as have more power then our selves, to reforme or punish them.
and complain of wicked men, either to the minister or to the magistrate, or to any such as have more power then our selves, to reform or Punish them.
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There were some in Corinth, and in Thessalonica too, that did informe the Apostle of the disorders that were among their neighbours, in those Churches, 1 Cor. 11.18. 2 Thes. 3.11. and he blameth them not for it.
There were Some in Corinth, and in Thessalonica too, that did inform the Apostle of the disorders that were among their neighbours, in those Churches, 1 Cor. 11.18. 2 Thebes 3.11. and he blameth them not for it.
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Yea, every man hath received a commandement from Christ, to enforme the governors of the Church, of such a brother as cannot otherwise be reformed, Mat. 18.17. Tell the Church.
Yea, every man hath received a Commandment from christ, to inform the Governors of the Church, of such a brother as cannot otherwise be reformed, Mathew 18.17. Tell the Church.
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Neither shall a private Christian, not tyed by office and oath, in doing this, need to feare the odious name of a busie-body, a pick-thanke, a tale-bearer,
Neither shall a private Christian, not tied by office and oath, in doing this, need to Fear the odious name of a busybody, a pickthank, a talebearer,
That he complaine not of any offendors to the Magistrate, till no private admonition, nor other meanes will prevaile, this rule our Saviour giveth Matth. 18.15, 16. Thirdly.
That he complain not of any offenders to the Magistrate, till no private admonition, nor other means will prevail, this Rule our Saviour gives Matthew 18.15, 16. Thirdly.
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For want of this, God esteemed of Iehu (though hee were a magistrate, and seemed to shew wonderfull zeale against the sins of Ahab and Iezebel ) no better then of a murderer, and saith Hosea 1.4. I will avenge the blood of Iezreel, up•• the house of Iehu.
For want of this, God esteemed of Iehu (though he were a magistrate, and seemed to show wonderful zeal against the Sins of Ahab and Iezebel) no better then of a murderer, and Says Hosea 1.4. I will avenge the blood of Jezreel, up•• the house of Iehu.
To conclude, what pretence soever men make for this, why they will do nothing to further the punishment of sin, I will shew you the true cause of it. First.
To conclude, what pretence soever men make for this, why they will do nothing to further the punishment of since, I will show you the true cause of it. First.
whether they sinke or swim, but say in their hearts with Cain, Genes 4.9 Am I my brothers keeper? Or as the chiefe Priests to Iudas, Mat. 27.4. What is that to us? see thou to that.
whither they sink or swim, but say in their hearts with Cain, Genesis 4.9 Am I my Brother's keeper? Or as the chief Priests to Iudas, Mathew 27.4. What is that to us? see thou to that.
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Secondly, they will do nothing, because there is in their heart no hatred of any sin, A certaine signe of an ungracious heart, Psal. 36.4. He abhorreth not evill. Thirdly.
Secondly, they will do nothing, Because there is in their heart no hatred of any since, A certain Signen of an ungracious heart, Psalm 36.4. He abhorreth not evil. Thirdly.
God bindeth himselfe on his part, that he will be a friend to our friends, and an enemy to our enemies, Exod. 23.22. I will be an enemy to thine enemies, and an adversary to thine adversaries.
God binds himself on his part, that he will be a friend to our Friends, and an enemy to our enemies, Exod 23.22. I will be an enemy to thine enemies, and an adversary to thine Adversaries.
What made the king & people of Nineveh so zealous in reforming their land? Ion. 3.8. Let every man turne from his evill way, & from the violence that is in his hands.
What made the King & people of Nineveh so zealous in reforming their land? Ion. 3.8. Let every man turn from his evil Way, & from the violence that is in his hands.
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The reason is given ver, 5. The people of Nineveh beleeved God, that which hee had threatned against the land by the ministery of Ionah. And what made good Iosiah so zealous in reforming his land? 2 Chr. 34.33. He tooke away all the abominations out of all the countryes that pertained to the children of Israel.
The reason is given for, 5. The people of Nineveh believed God, that which he had threatened against the land by the Ministry of Jonah. And what made good Josiah so zealous in reforming his land? 2 Christ 34.33. He took away all the abominations out of all the countries that pertained to the children of Israel.
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The reason is given verse 27. That when he had heard what curses God in his law had threatned against the land for such sins, his heart was tender, and he did humble himselfe before God ;
The reason is given verse 27. That when he had herd what curses God in his law had threatened against the land for such Sins, his heart was tender, and he did humble himself before God;
And doubtlesse (on the other side) the infidelity, and atheisme that is in mens hearts, is the cause why no man sheweth any zeale gainst sin, no man seeketh to have it punished.
And doubtless (on the other side) the infidelity, and atheism that is in men's hearts, is the cause why no man shows any zeal gainst since, no man seeks to have it punished.
Lecture XXXVI. On Psalme 51.3. Octob 10. 1626. FOlloweth now the fifth and last way, whereby we make our selves guilty of all the grosse sins committed in the places where we live;
Lecture XXXVI. On Psalm 51.3. October 10. 1626. Follows now the fifth and last Way, whereby we make our selves guilty of all the gross Sins committed in the places where we live;
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We reade of Ely that the Lord pronounced him guilty of all those foule sins which his sons Hophny and Phinehas had committed, 1 Sam. 2.29. Wherefore kicke ye at my sacrifice, and at mine offerings, to make your selves fat with the chiefest of all the offerings of Israel my people.
We read of Ely that the Lord pronounced him guilty of all those foul Sins which his Sons Hophni and Phinehas had committed, 1 Sam. 2.29. Wherefore kick you At my sacrifice, and At mine offerings, to make your selves fat with the chiefest of all the offerings of Israel my people.
My answer unto this objection, that hath (as you see) great colour of reason in it shall co•sist of two parts. 1. I will grant that these officers are indeed in greatest fault or this,
My answer unto this objection, that hath (as you see) great colour of reason in it shall co•sist of two parts. 1. I will grant that these Officers Are indeed in greatest fault or this,
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but that Christians of all sorts are deeply guilty this way. First therefore, they that by their office, and oath stand bound to detect unto authority,
but that Christians of all sorts Are deeply guilty this Way. First Therefore, they that by their office, and oath stand bound to detect unto Authority,
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and to present these infamous persons, if either out of negligence or partiality they wincke at any of them, stand guilty of greater sin then they are aware of.
and to present these infamous Persons, if either out of negligence or partiality they wink At any of them, stand guilty of greater since then they Are aware of.
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and what followeth in the next verse 29. Shall I not visit for these things saith the Lord? Shall not my soule be avenged on such a nation as this? See the hainousnesse of their fault in three things.
and what follows in the next verse 29. Shall I not visit for these things Says the Lord? Shall not my soul be avenged on such a Nation as this? See the heinousness of their fault in three things.
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First, They sinne against the place where they live, because they are a chiefe cause of the encrease of those foule sins in it, that will provoke God to wrath against it.
First, They sin against the place where they live, Because they Are a chief cause of the increase of those foul Sins in it, that will provoke God to wrath against it.
even a meanes to bring Gods wrath upon it. This is plaine, Num. •5. 4. Take all the heads of the people, and hang them vp, that the fierce anger of the Lord may be turned away from Israel ;
even a means to bring God's wrath upon it. This is plain, Num. •5. 4. Take all the Heads of the people, and hang them up, that the fierce anger of the Lord may be turned away from Israel;
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and verse 11. Phinehas hath turned away my wrath from the children of Israel (while he was zealous for my sake among them) that I consumed not the children of Israel in my jealousie.
and verse 11. Phinehas hath turned away my wrath from the children of Israel (while he was zealous for my sake among them) that I consumed not the children of Israel in my jealousy.
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He then that refuseth to satisfie the Congregation that he hath offended, and to seeke reconciliation with it, doth in this respect also forsake his owne mercy,
He then that Refuseth to satisfy the Congregation that he hath offended, and to seek reconciliation with it, does in this respect also forsake his own mercy,
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Take the blessed Apostle for an example in this point who having spoken Phil. 3.4 — 6. of many priviledges he had to glory in, that tended greatly to gaine him credit in the world, professeth verse 7, 8. he counted them all losse, that is, he was contented to loose them all for Christ.
Take the blessed Apostle for an Exampl in this point who having spoken Philip 3.4 — 6. of many privileges he had to glory in, that tended greatly to gain him credit in the world, Professes verse 7, 8. he counted them all loss, that is, he was contented to lose them all for christ.
as our credit is, and with the foure and twenty Elders, Reu. 4.10. cast downe our crownes before the throne of God, and at his feet, till we can say with David 2 Sam. 6.22. I will yet bee more vile then thus, and will be base in mine owne sight, we can never know what true repentance meaneth. 2. Thy peace with God, the peace of thy conscience, is more worth then thy credit with all the men in the world.
as our credit is, and with the foure and twenty Elders, Reu. 4.10. cast down our crowns before the throne of God, and At his feet, till we can say with David 2 Sam. 6.22. I will yet be more vile then thus, and will be base in mine own sighed, we can never know what true Repentance means. 2. Thy peace with God, the peace of thy conscience, is more worth then thy credit with all the men in the world.
If any man will come after mee (saith our Saviour, Luke 9.23.) let him deny himselfe. While we are so farre in love with our selves, our owne reason, our owne will, our owne pleasure,
If any man will come After me (Says our Saviour, Lycia 9.23.) let him deny himself. While we Are so Far in love with our selves, our own reason, our own will, our own pleasure,
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as our Saviour promiseth upon occasion taken from his speech of the humiliation of the Publicane, Luke 18.14. He that humbleth himselfe shall be exalted.
as our Saviour promises upon occasion taken from his speech of the humiliation of the Publican, Lycia 18.14. He that Humbleth himself shall be exalted.
And God hath bound himselfe with promise that no man shall loose but gaine reputation and credit by serving him and doing his will, 1 Sam. 2.30. Them that honour me I will honour ;
And God hath bound himself with promise that no man shall lose but gain reputation and credit by serving him and doing his will, 1 Sam. 2.30. Them that honour me I will honour;
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even with men? Is it not the Lord. Both riches and honour come of thee, saith David, 1 Chron. 29.12. and Psal. 33. Thou ô Lord art my glory, and the lifter up of my head.
even with men? Is it not the Lord. Both riches and honour come of thee, Says David, 1 Chronicles 29.12. and Psalm 33. Thou o Lord art my glory, and the lifter up of my head.
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Who thinketh the worse of Moses, or David, or Peter, or Paul for the foule sins that they were guilty of? And who is the author of all true credit and reputation,
Who Thinketh the Worse of Moses, or David, or Peter, or Paul for the foul Sins that they were guilty of? And who is the author of all true credit and reputation,
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and the blessed spirits are) over one sinner that repenteth, then over ninety nine just persons that need no repentance, as our Saviour himself assureth us upon his word, Luke 15.7.3. It is not possible thou shouldest loose any credit and reputation by obeying God, and so honouring him.
and the blessed spirits Are) over one sinner that Repenteth, then over ninety nine just Persons that need no Repentance, as our Saviour himself assureth us upon his word, Lycia 15.7.3. It is not possible thou Shouldst lose any credit and reputation by obeying God, and so honouring him.
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O yee sons of men (saith David Psal. 4.2.) how long will yee turne my glory into shame? 1. Admit some lewd men will mocke thee for it, all good men will esteeme the better of thee for it.
Oh ye Sons of men (Says David Psalm 4.2.) how long will ye turn my glory into shame? 1. Admit Some lewd men will mock thee for it, all good men will esteem the better of thee for it.
The spirit of glory and of God resteth upon you, saith the Apostle, 1 Pet. 4.14. Indeed ungracious men are ashamed of nothing so much, as of religion, to be thought to have any piety or grace in them;
The Spirit of glory and of God rests upon you, Says the Apostle, 1 Pet. 4.14. Indeed ungracious men Are ashamed of nothing so much, as of Religion, to be Thought to have any piety or grace in them;
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For. 1. hereby thou publishest not thy sin (which is the onely true cause of shame, man never knew what shame meant, till sin entred into the world, Gen. 3.7.10.) nor makest it open that was secret before, but thy repentance onely;
For. 1. hereby thou publishest not thy since (which is the only true cause of shame, man never knew what shame meant, till since entered into the world, Gen. 3.7.10.) nor Makest it open that was secret before, but thy Repentance only;
When the devil is once gone out of them, the dumbe will speake, and speake so freely and frankly in the acknowledgment of their sins, that men will wonder to see it.
When the Devil is once gone out of them, the dumb will speak, and speak so freely and frankly in the acknowledgment of their Sins, that men will wonder to see it.
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Can any man, that hath the spirit and heart of a man in him be willing to make himselfe a gazing and laughing stocke to a whole Congregation? And surely it is lamentable to see how the devill, who made men impudent and shamelesse,
Can any man, that hath the Spirit and heart of a man in him be willing to make himself a gazing and laughing stock to a Whole Congregation? And surely it is lamentable to see how the Devil, who made men impudent and shameless,
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when hee had by the commandement of God gone to Cornelius, and there conversed with the Gentiles, see how that great Apostle doth not scornefully resolve them,
when he had by the Commandment of God gone to Cornelius, and there conversed with the Gentiles, see how that great Apostle does not scornfully resolve them,
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and to recover their good opinion, by shewing them at large the reason why he did so. Actes 11.4. It is a perilous signe of an ungracious heart, to make no reckoning what Gods people thinke of him.
and to recover their good opinion, by showing them At large the reason why he did so. Acts 11.4. It is a perilous Signen of an ungracious heart, to make no reckoning what God's people think of him.
Do you not know (saith the Apostle, speaking of this very sin, even of making light account of the judgement of Gods people. 1 Cor. 6.2.) that the Saints shall judge the world.
Do you not know (Says the Apostle, speaking of this very since, even of making Light account of the judgement of God's people. 1 Cor. 6.2.) that the Saints shall judge the world.
and conversion not unto God and our owne consciences onely, but unto the Church and people of God, Shew unto them (saith the Apostle, 2 Cor. 8 24. that is to Titus, and the brethren that are with him) and before the Churches, the proofe of your love.
and conversion not unto God and our own Consciences only, but unto the Church and people of God, Show unto them (Says the Apostle, 2 Cor. 8 24. that is to Titus, and the brothers that Are with him) and before the Churches, the proof of your love.
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So it was to Anna, to be ill thought of by Ely, ô how carefull was the poore soule to give him satisfaction, 1 Sam. 1.15, 16. And it was a great trouble to that good woman that powred the box of precious ointment on Christs head,
So it was to Anna, to be ill Thought of by Ely, o how careful was the poor soul to give him satisfaction, 1 Sam. 1.15, 16. And it was a great trouble to that good woman that poured the box of precious ointment on Christ head,
and caused them to thinke ill of him? Will he not desire, if he have any grace in him, to recover their good opinion by making knowne unto them his repentance? If thou have given offence to any one of thy neighbours (even the meanest of them) thou art bound in conscience to make him satisfaction,
and caused them to think ill of him? Will he not desire, if he have any grace in him, to recover their good opinion by making known unto them his Repentance? If thou have given offence to any one of thy neighbours (even the Meanest of them) thou art bound in conscience to make him satisfaction,
and to seeke reconciliation with him, Matth. 5.24. Goe thy way, first bee reconciled to thy brother, &c. Neither is he bound to thinke well of thee againe, till thou hast professed thy repentance unto him. Luke 17.4. If thy brother that hath trespassed against thee, turne againe to thee, saying, I repent, thou shalt forgive him.
and to seek reconciliation with him, Matthew 5.24. Go thy Way, First be reconciled to thy brother, etc. Neither is he bound to think well of thee again, till thou hast professed thy Repentance unto him. Lycia 17.4. If thy brother that hath trespassed against thee, turn again to thee, saying, I Repent, thou shalt forgive him.
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What (saith the Apostle speaking of a particular Congregation, 1 Cor. 11.22.) despise ye the Church of God? for the contempt done to Gods people thus, resteth not upon them, but reacheth unto Christ himselfe;
What (Says the Apostle speaking of a particular Congregation, 1 Cor. 11.22.) despise you the Church of God? for the contempt done to God's people thus, rests not upon them, but reaches unto christ himself;
For 1. no man can ever obtaine the assurance of the pardon of his sin till he have repented, Luke 24.47. Repentance and remission of sinnes must bee preached in Christs name.
For 1. no man can ever obtain the assurance of the pardon of his since till he have repented, Lycia 24.47. Repentance and remission of Sins must be preached in Christ name.
He that refuseth to doe this, forsaketh (you see) his owne mercy. 2. In the offences we have done to men, we can haue no benefit of Christs sacrifice for the pardon of them, till we have first endeavoured to give satisfaction unto them, whom we have offended.
He that Refuseth to do this, Forsaketh (you see) his own mercy. 2. In the offences we have done to men, we can have no benefit of Christ sacrifice for the pardon of them, till we have First endeavoured to give satisfaction unto them, whom we have offended.
THe second sort that are to be reproved by this doctrine are such as having authority to enjoyne publike repētance to scandalous sinners for the satisfying of the congregation,
THe second sort that Are to be reproved by this Doctrine Are such as having Authority to enjoin public Repentance to scandalous Sinners for the satisfying of the congregation,
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The Canons of our Church ( Can. 26.) straitly charge every minister, that he shall not in any wise admit to the communion, any of his flocke which bee openly knowne to live in sin notorious without repentance.
The Canonas of our Church (Can. 26.) straitly charge every minister, that he shall not in any wise admit to the communion, any of his flock which bee openly known to live in since notorious without Repentance.
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and advertise him in any wise, not to presume to the Lords table, till he hath openly declared himselfe to have truly repented, that the congregatiō may therby be satisfied, which were asore offended.
and advertise him in any wise, not to presume to the lords table, till he hath openly declared himself to have truly repented, that the congregation may thereby be satisfied, which were asore offended.
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and exercise of the discipline of our Church, who when they seeke themselves only, & not the reformation of any thing that is a misse amōg Gods people;
and exercise of the discipline of our Church, who when they seek themselves only, & not the Reformation of any thing that is a miss among God's people;
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Because sentence against an evill worke is not executed speedily, therefore the heart of the sonnes of men is fully set in them to doe evill, and for pecuniary punishment, it hath no such force to reforme them and bring them unto repentance, at least to restraine from sin,
Because sentence against an evil work is not executed speedily, Therefore the heart of the Sons of men is Fully Set in them to do evil, and for pecuniary punishment, it hath not such force to reform them and bring them unto Repentance, At least to restrain from since,
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It is open punishment, of which the Lord speaketh so oft in his law, Deut. 22.21.22, 24. (and elsewhere oft) so shalt thou put away evill from among you.
It is open punishment, of which the Lord speaks so oft in his law, Deuteronomy 22.21.22, 24. (and elsewhere oft) so shalt thou put away evil from among you.
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And as the Pharisees taught children to say to their parents that required any reliefe of them, Marke 7.11. It is Corban ▪ that is to say, a gift by whatsoever thou mayest bee profited by mee ;
And as the Pharisees taught children to say to their Parents that required any relief of them, Mark 7.11. It is Corban ▪ that is to say, a gift by whatsoever thou Mayest be profited by me;
or goods, or good name, give somewhat to the Court, and care not for the party that thou hast wronged, hee shall have no satisfaction from thee, all men would cry out,
or goods, or good name, give somewhat to the Court, and care not for the party that thou hast wronged, he shall have no satisfaction from thee, all men would cry out,
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They sin against the soules of poore sinners, whom by this means, they deprive of a speciall means appointed of God to bring them to repentance, and so unto salvation.
They sin against the Souls of poor Sinners, whom by this means, they deprive of a special means appointed of God to bring them to Repentance, and so unto salvation.
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as the holy Ghost mentioneth it for the last, and worst of all the commodities, that Antichrist did traffique in Revelation 18.13. He made merchandise of the soules of men.
as the holy Ghost mentioneth it for the last, and worst of all the commodities, that Antichrist did traffic in Revelation 18.13. He made merchandise of the Souls of men.
O how hard penance will many of the poore seduced Papists endure to pacifie their consciences (they will goe bare foot and bareleg to Tyburne, &c.) and yet it is but a false peace that is gotten that way, all their labour is spent upon that that satisfieth not, as the Prophet speaketh, Esay 55, 2. And shall we be unwilling to crosse our selves a little in submitting our selves to that course of repentance which God himselfe hath prescribed,
O how hard penance will many of the poor seduced Papists endure to pacify their Consciences (they will go bore foot and bareleg to Tyburn, etc.) and yet it is but a false peace that is got that Way, all their labour is spent upon that that Satisfieth not, as the Prophet speaks, Isaiah 55, 2. And shall we be unwilling to cross our selves a little in submitting our selves to that course of Repentance which God himself hath prescribed,
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Lecture XXXVIII. On Psalme 51.3. Octob. 31. 1626. IT followeth now that we proceed to the third and last kind of confession which we are to be exhorted unto, from the example of David, if we desire to finde mercy with God as David did;
Lecture XXXVIII. On Psalm 51.3. October 31. 1626. IT follows now that we proceed to the third and last kind of Confessi which we Are to be exhorted unto, from the Exampl of David, if we desire to find mercy with God as David did;
Of all the three kinds of confession that have beene commended unto us in the example of David, this is the principall, this all Gods people must strive to make most conscience of.
Of all the three Kinds of Confessi that have been commended unto us in the Exampl of David, this is the principal, this all God's people must strive to make most conscience of.
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For what is that confession of sins that the Papists speake so much of in all their Catechismes, which they urge as a matter of so great necessity, which they call a Sacrament, which they make one of the three essentiall parts of true repentance, without which they say no man can receive absolution and remission of his sins,
For what is that Confessi of Sins that the Papists speak so much of in all their Catechisms, which they urge as a matter of so great necessity, which they call a Sacrament, which they make one of the three essential parts of true Repentance, without which they say no man can receive absolution and remission of his Sins,
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for it is a principall part of our prayer, comprehended under the name of supplication, (NONLATINALPHABET) 1 Tim. 2.1. and enjoyned us in the fift petition of the Lords prayer, Mat. 6.12. as that indeed that maketh all the rest of our prayers the more acceptable unto God.
for it is a principal part of our prayer, comprehended under the name of supplication, () 1 Tim. 2.1. and enjoined us in the fift petition of the lords prayer, Mathew 6.12. as that indeed that makes all the rest of our Prayers the more acceptable unto God.
and all Gods people that desire the benefit of the prayers of the Congregation, should make conscience of this, to come so soone to the Church, that they may joyne with the Congregation even in that.
and all God's people that desire the benefit of the Prayers of the Congregation, should make conscience of this, to come so soon to the Church, that they may join with the Congregation even in that.
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And this is that which our Saviour chiefely commendeth unto his people, under that direction which he giveth us, Mat. 6.6. When thou prayest, enter into thy closet, and when thou hast shut to the doore, pray to thy father which is in secret ;
And this is that which our Saviour chiefly commends unto his people, under that direction which he gives us, Mathew 6.6. When thou Prayest, enter into thy closet, and when thou hast shut to the door, pray to thy father which is in secret;
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All other outward exercises of mortification, as fasting, and setting taskes of devotion unto our selves, of reading so much, saying over so many prayers, confessing of our sins to a Priest, have no such force as this, to bring our hearts either to mortification or comfort,
All other outward exercises of mortification, as fasting, and setting tasks of devotion unto our selves, of reading so much, saying over so many Prayers, confessing of our Sins to a Priest, have no such force as this, to bring our hearts either to mortification or Comfort,
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Now for the further enforcing of this exhortation, and working in us all more conscience of this duty of confessing and bewailing our sins in secret unto God. 1. I will give you certaine motives to provoke you unto it. 2. I will shew you some helpes and meanes whereby you may be enabled to doe it.
Now for the further enforcing of this exhortation, and working in us all more conscience of this duty of confessing and bewailing our Sins in secret unto God. 1. I will give you certain motives to provoke you unto it. 2. I will show you Some helps and means whereby you may be enabled to do it.
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that is, (as is plaine by the antithesis that he maketh verse 9.) if we cannot in our prayers to God finde in our selues sins to confesse unto him, wee deceive our selves and the truth is not in us, yea, wee make him a lyar,
that is, (as is plain by the antithesis that he makes verse 9.) if we cannot in our Prayers to God find in our selves Sins to confess unto him, we deceive our selves and the truth is not in us, yea, we make him a liar,
— 50. If they shall bethinke themselves and repent, and make supplication unto thee, saying wee have sinned and have done perversly, wee have committed wickednesse,
— 50. If they shall bethink themselves and Repent, and make supplication unto thee, saying we have sinned and have done perversely, we have committed wickedness,
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then heare thou their prayer, and forgive thy people that have sinned against thee. And thus runneth the promise also, 1 Iohn 1.9. If we confesse our sinnes, hee is faithfull and just to forgive us our sins.
then hear thou their prayer, and forgive thy people that have sinned against thee. And thus Runneth the promise also, 1 John 1.9. If we confess our Sins, he is faithful and just to forgive us our Sins.
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Now every man hath some personall and particular si•s, that cannot be confessed in any of the prayers that we make with others, either in publike or private.
Now every man hath Some personal and particular si•s, that cannot be confessed in any of the Prayers that we make with Others, either in public or private.
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If any other man be our mouth to God, he cannot confesse them, because he knoweth them not, 1 Cor. 2.11. What man knoweth the things of a man, but the spirit of man that is in him? If we our selves doe conceive the prayer, we will not (neither is it fit we should) discover it before others, at least not aggravate it by the circumstances of it;
If any other man be our Mouth to God, he cannot confess them, Because he Knoweth them not, 1 Cor. 2.11. What man Knoweth the things of a man, but the Spirit of man that is in him? If we our selves do conceive the prayer, we will not (neither is it fit we should) discover it before Others, At least not aggravate it by the Circumstances of it;
And indeed it may be so they would. In which respect we reade Zach. 12.12. that the husband should mourne apart, and the wife apart, they should not disclose their sins one to another.
And indeed it may be so they would. In which respect we read Zach 12.12. that the husband should mourn apart, and the wife apart, they should not disclose their Sins one to Another.
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if we accuse our selues he will be the readier to absolve us. According to that we have heard, 1 Iohn 1.9. If we confesse our sins, he is faithfull, and just to forgive us, and 1 Cor. 11.31. If we would judge our selves, wee should not bee judged.
if we accuse our selves he will be the Readier to absolve us. According to that we have herd, 1 John 1.9. If we confess our Sins, he is faithful, and just to forgive us, and 1 Cor. 11.31. If we would judge our selves, we should not be judged.
Will hee plead against me with his great power? (saith Ioh 23.6.) no, but hee would put strength in mee. Iames 1.5. Hee giveth to all men liberally, and upbraideth not.
Will he plead against me with his great power? (Says John 23.6.) no, but he would put strength in me. James 1.5. He gives to all men liberally, and upbraideth not.
As Iob speaketh of himselfe, Iob 16.20. Mine eye powreth out teares (that is weepeth aboundantly) unto God. Thus did Iacob when he was alone, Hos. 12.4.
As Job speaks of himself, Job 16.20. Mine eye poureth out tears (that is weeps abundantly) unto God. Thus did Iacob when he was alone, Hos. 12.4.
And this second respect may seeme to have moved David when he fasted and prayed for the child, to goe in to doe it 2 Sam. 12.16. and both other of Gods servants, and our blessed Saviour himselfe too, make choice of a secret place for their devotions.
And this second respect may seem to have moved David when he fasted and prayed for the child, to go in to do it 2 Sam. 12.16. and both other of God's Servants, and our blessed Saviour himself too, make choice of a secret place for their devotions.
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So did Elizeus, 2 King. 4.33. So did Peter, Act. 10.9 So did our Saviour, Mar. 1.35. They knew they might have more liberty for voice and gesture and teares there, then they could have had in the company of men.
So did Elisha, 2 King. 4.33. So did Peter, Act. 10.9 So did our Saviour, Mar. 1.35. They knew they might have more liberty for voice and gesture and tears there, then they could have had in the company of men.
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The third and last motive that may provoke us unto this duty, is the consideration of the fruits and benefits that are to be received by it. And those are two principally.
The third and last motive that may provoke us unto this duty, is the consideration of the fruits and benefits that Are to be received by it. And those Are two principally.
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This is one of the arguments wherby Iob proveth himselfe to have bin no hypocrite (as his friends charged him) because he had not been wont to cover his transgressions from God, as Adam did, not to hide them in his bosome, but had beene wont freely and ingeniously to confesse them unto God Iob 31.33.
This is one of the Arguments whereby Job Proves himself to have been no hypocrite (as his Friends charged him) Because he had not been wont to cover his transgressions from God, as Adam did, not to hide them in his bosom, but had been wont freely and ingeniously to confess them unto God Job 31.33.
And our Saviour perswading his disciples to take heed of hypocrisie in performing religious duties, prescribeth this for an antidote to preserve them from it, to learne to make conscience of doing them in secret, Mat. 6.5, 6. Be not as the hypocrites,
And our Saviour persuading his Disciples to take heed of hypocrisy in performing religious duties, prescribeth this for an antidote to preserve them from it, to Learn to make conscience of doing them in secret, Mathew 6.5, 6. Be not as the Hypocrites,
as our Saviour there sheweth, they love to pray (saith he) standing in the Synagogues. They will seeme to shew great delight and zeale in good duties so long as they have men to be witnesses of it.
as our Saviour there shows, they love to pray (Says he) standing in the Synagogues. They will seem to show great delight and zeal in good duties so long as they have men to be Witnesses of it.
Pharaoh did this to Moses and Aaron sundry times, Exod. 9.27. and 10.16. and Saul unto Samuel, 1 Sam. 15 24.30. (auricular confession unto a Priest you see a rancke hypocrite may make) and Iudas made confession of his sin before the Priests and Elders publikely in the Temple.
Pharaoh did this to Moses and Aaron sundry times, Exod 9.27. and 10.16. and Saul unto Samuel, 1 Sam. 15 24.30. (auricular Confessi unto a Priest you see a rank hypocrite may make) and Iudas made Confessi of his since before the Priests and Elders publicly in the Temple.
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So that you see this is one benefit a man shal receive by it, it will give him a cōfortable assurance of the sincerity & uprightnes of his heart before God. Secondly.
So that you see this is one benefit a man shall receive by it, it will give him a comfortable assurance of the sincerity & uprightness of his heart before God. Secondly.
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that is, every one that is godly that is truly humbled for his sin shall be encouraged by my example, to seek the same way for mercy that I have done And what followeth? Surely to the flouds of great waters, they shall not come nigh unto him.
that is, every one that is godly that is truly humbled for his since shall be encouraged by my Exampl, to seek the same Way for mercy that I have done And what follows? Surely to the floods of great waters, they shall not come High unto him.
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As if he had said, He that taketh this course, let his afflictions and sorrowes be never so great, he shall not be overwhelmed with them, hee shall bee sure to find comfort in them.
As if he had said, He that Takes this course, let his afflictions and sorrows be never so great, he shall not be overwhelmed with them, he shall be sure to find Comfort in them.
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though they even pine away in their iniquity, as he speaketh, Lev. 26.39. (foretelling the case his people should be in, in the time of their captivity) yet saith he ver 40.42.
though they even pine away in their iniquity, as he speaks, Lev. 26.39. (foretelling the case his people should be in, in the time of their captivity) yet Says he for 40.42.
so specially to such as can acquaint themselves with God, and accustom themselves to do this in secret, according to that speech of our blessed Saviour, Mat. 6.6.
so specially to such as can acquaint themselves with God, and accustom themselves to do this in secret, according to that speech of our blessed Saviour, Mathew 6.6.
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For whosoever shal keep the whole law, & yet offend in one point, is guilty of al, Iam. 2.10 But I have spoken all this to so many of you as feare the Lord, that use to pray and confesse your sins with your families,
For whosoever shall keep the Whole law, & yet offend in one point, is guilty of all, Iam. 2.10 But I have spoken all this to so many of you as Fear the Lord, that use to pray and confess your Sins with your families,
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yea, if thou have no place private enough in thine house to do it in, do as yong Isaac did, Gen. 24.63. and our Saviour, Luke 5.16. get thee into the field sometimes to do it;
yea, if thou have no place private enough in thine house to do it in, do as young Isaac did, Gen. 24.63. and our Saviour, Lycia 5.16. get thee into the field sometime to do it;
and with teares, seeke ease to thy heart, and comfort this way, when thou art in greatest heavinesse, remember the promises God hath made, to shew mercy to them that can doe so, stay thy faith upon them, expect the performance of them,
and with tears, seek ease to thy heart, and Comfort this Way, when thou art in greatest heaviness, Remember the promises God hath made, to show mercy to them that can do so, stay thy faith upon them, expect the performance of them,
He that doth truth (that is, practiseth what he knoweth, and maketh conscience of his waies) commeth to the light, that his deeds may be made manifest Secondly.
He that does truth (that is, Practiseth what he Knoweth, and makes conscience of his ways) comes to the Light, that his Deeds may be made manifest Secondly.
It is made the property of a wicked man to hate the Word for this, and refuse to come at it, because it discovereth to him his sins, Iohn 3.20. Every one that doth evill, hateth the light, neither commeth bee to it, lest his deeds should be reproved.
It is made the property of a wicked man to hate the Word for this, and refuse to come At it, Because it Discovereth to him his Sins, John 3.20. Every one that does evil, hates the Light, neither comes bee to it, lest his Deeds should be reproved.
Let us therfore make this use of the light we live in, and use the word as a glasse that we may know our sins better, the more light wee have, the better we may discerne what is amisse about us.
Let us Therefore make this use of the Light we live in, and use the word as a glass that we may know our Sins better, the more Light we have, the better we may discern what is amiss about us.
It is a glasse that will discover unto us, what manner of men wee are, Iames 1.23, 24. Let us therefore even for this cause, desire not onely to live where wee may have this light,
It is a glass that will discover unto us, what manner of men we Are, James 1.23, 24. Let us Therefore even for this cause, desire not only to live where we may have this Light,
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as maketh him fall down on his face, and worship God, as the Apostle speaketh, 1 Cor. 14.24, 25. In which respect Paul saith, Rom. 7.7. I had not knowne sinne, but by the Law :
as makes him fallen down on his face, and worship God, as the Apostle speaks, 1 Cor. 14.24, 25. In which respect Paul Says, Rom. 7.7. I had not known sin, but by the Law:
But that knowledge of sin that is effectuall to humble us, and drive us unto Gods mercy-seat, commeth not by the light of nature, but only by the word.
But that knowledge of since that is effectual to humble us, and drive us unto God's mercy-seat, comes not by the Light of nature, but only by the word.
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That which Paul saith of concupiscence, the root of all sin, may be said of many other, Rom. 7 7. I had not knowne lust (that is to say, not to be sin) unlesse the Law had said, thou shalt not covet.
That which Paul Says of concupiscence, the root of all since, may be said of many other, Rom. 7 7. I had not known lust (that is to say, not to be since) unless the Law had said, thou shalt not covet.
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Lecture XXXIX. on Psalme 51.3. Novemb. 7. 1626. NOw it followeth, that we proceed unto the meanes, whereby we may attaine unto this grace. And those are five principally. First.
Lecture XXXIX. on Psalm 51.3. November 7. 1626. NOw it follows, that we proceed unto the means, whereby we may attain unto this grace. And those Are five principally. First.
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but keepe in mind, and call oft to remembrance his old sins, & such as he hath most fouly offended God by in times past, that he may renew his repentance for them Deut. 9.7. Remember, and forget not, how thou provokedst the Lord to wrath, in the wildernes.
but keep in mind, and call oft to remembrance his old Sins, & such as he hath most foully offended God by in times past, that he may renew his Repentance for them Deuteronomy 9.7. remember, and forget not, how thou provokedst the Lord to wrath, in the Wilderness.
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as is plaine in that speech of the Apostle, 2 Corinth. 5.10, 11. so would the thought of this particular account wee bring our selves to, doe us great good also. 2. It would free us from the feare of sudden death, which may befall any of us,
as is plain in that speech of the Apostle, 2 Corinth. 5.10, 11. so would the Thought of this particular account we bring our selves to, do us great good also. 2. It would free us from the Fear of sudden death, which may befall any of us,
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and helpe to bring us unto true repentance, Lamentati. 3.40. Let us search, and try our wayes, and turne againe unto the Lord. Psalme 4.4. Tremble, and sinne not, examine your owne heart upon your bed.
and help to bring us unto true Repentance, Lamentati. 3.40. Let us search, and try our ways, and turn again unto the Lord. Psalm 4.4. Tremble, and sin not, examine your own heart upon your Bed.
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but even in the services we doe unto God Take heed how you heare, saith our Saviour, Luke 8.18. Take heed to thy foote (saith Solomon, Eccle, 5.1.) when thou entrest into the house of God.
but even in the services we do unto God Take heed how you hear, Says our Saviour, Lycia 8.18. Take heed to thy foot (Says Solomon, Eccle, 5.1.) when thou enterest into the house of God.
and in your worldly businesses, when you buy or sell, or do any worke in your calling, you will mind that you goe about, that you receive no hurt by your carelesnes and want of taking heed.
and in your worldly businesses, when you buy or fell, or do any work in your calling, you will mind that you go about, that you receive no hurt by your carelessness and want of taking heed.
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Yea, this is spoken of, as a speciall mean, and help unto repentance, Ps. 119.9. Wherwith shall a young man cleanse his way? By taking heed thereto, according to thy word ;
Yea, this is spoken of, as a special mean, and help unto Repentance, Ps. 119.9. Wherewith shall a young man cleanse his Way? By taking heed thereto, according to thy word;
how should he ever know his sins, or confesse them aright unto God? We are therfore oft commanded to set our minds and hearts upon that wee doe. Pro. 4.26. Ponder the path of thy feet, & Hag. 1.5. Consider your wayes. And the godly man is described by this property, Pro. 14.15. The prudent looketh well to his going.
how should he ever know his Sins, or confess them aright unto God? We Are Therefore oft commanded to Set our minds and hearts upon that we do. Pro 4.26. Ponder the path of thy feet, & Hag. 1.5. Consider your ways. And the godly man is described by this property, Pro 14.15. The prudent looks well to his going.
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No man doubts but Peters gifts were farre inferiour to Christs, yet wonne he more to God by one Sermon, Acts 2.41. then Christ did by all his, as may appeare, Acts 1.15.
No man doubts but Peter's Gifts were Far inferior to Christ, yet won he more to God by one Sermon, Acts 2.41. then christ did by all his, as may appear, Acts 1.15.
as upon the blessing of God upon his owne ordinance, 1. Cor. 3.5. The Preachers are but the ministers by whom wee beleeve, even as the Lord giveth to every man.
as upon the blessing of God upon his own Ordinance, 1. Cor. 3.5. The Preachers Are but the Ministers by whom we believe, even as the Lord gives to every man.
the hand hath as excellent a gift in his kind as the eye, and the foote as the head, 1. Cor. 12.21. Paul had a better gift in speech then Barnabas, Actes 14.12. yet was Barnabas also a good man, and full of the holy Ghost, and had excellent gifts in his kind. Acts 11.24.
the hand hath as excellent a gift in his kind as the eye, and the foot as the head, 1. Cor. 12.21. Paul had a better gift in speech then Barnabas, Acts 14.12. yet was Barnabas also a good man, and full of the holy Ghost, and had excellent Gifts in his kind. Acts 11.24.
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Thirdly, He that receiveth a meaner gift then he whom thou most admirest in one kind, may yet excell him in some other gift that is also usefull, and beneficiall to the Church.
Thirdly, He that receives a meaner gift then he whom thou most admirest in one kind, may yet excel him in Some other gift that is also useful, and beneficial to the Church.
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And in this respect, certainely your owne Pastors should bee more esteemed then strangers; 1. Thess. 5, 12. Wee beseech you brethren to know them which labour among you,
And in this respect, Certainly your own Pastors should be more esteemed then Strangers; 1. Thess 5, 12. we beseech you brothers to know them which labour among you,
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This is mentioned for the cause of the reverence the conuert spoken of, 1. Cor. 14.25. did shew to that ministery, because he found that of a truth God was in that ministery.
This is mentioned for the cause of the Reverence the convert spoken of, 1. Cor. 14.25. did show to that Ministry, Because he found that of a truth God was in that Ministry.
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which made Paul say, 1. Cor. 14.5. Greater is he that prophesieth, then he that speaketh with tongues ; and 4.20. The kingdome of God standeth not in words, but in power.
which made Paul say, 1. Cor. 14.5. Greater is he that Prophesieth, then he that speaks with tongues; and 4.20. The Kingdom of God Stands not in words, but in power.
as to receive any doctrine upon his credite, till you have examined and found it to be agreeable to the Word, Paul himselfe bids the Corinthians, judge of that he said, 1. Cor. 10.15. and the Bereans are commended for this, that they examined by the Scriptures those things that Paul and Sylas taught, Acts 17.11. Fiftly, I deny not but you may in your esteeme, put a difference even betweene Gods faithfull ministers.
as to receive any Doctrine upon his credit, till you have examined and found it to be agreeable to the Word, Paul himself bids the Corinthians, judge of that he said, 1. Cor. 10.15. and the Bereans Are commended for this, that they examined by the Scriptures those things that Paul and Silas taught, Acts 17.11. Fifty, I deny not but you may in your esteem, put a difference even between God's faithful Ministers.
the people they say have no further to deale with matters of Religion then this, to beleeve as the Church beleeveth, to receive whatsoever the Priest teacheth,
the people they say have no further to deal with matters of Religion then this, to believe as the Church Believeth, to receive whatsoever the Priest Teaches,
2. For their lives) the Lord hath most justly made contemptible, and base before all the people, as he did the Prophets in Malachies dayes, Mal. 2.9.
2. For their lives) the Lord hath most justly made contemptible, and base before all the people, as he did the prophets in Malachies days, Malachi 2.9.
If any man shall object in pressing this point you plead for your selves, 1. First, wee may answer him with the Apostle, 2. Cor. 4.5. in pressing this point, We preach not our selves but Christ Iesus the Lord.
If any man shall Object in pressing this point you plead for your selves, 1. First, we may answer him with the Apostle, 2. Cor. 4.5. in pressing this point, We preach not our selves but christ Iesus the Lord.
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That ought to bee the speech of all Gods people which is mentioned, Rom. 10.15. How beautifull are the feete of them which preach the Gospel of peace? and marke how that is inferred upon the former words:
That ought to be the speech of all God's people which is mentioned, Rom. 10.15. How beautiful Are the feet of them which preach the Gospel of peace? and mark how that is inferred upon the former words:
and not the other? 2 Kings •. 12, 13. and the like may be said in this case, 1 Cor. 1.25. Because the foolishnesse of God is wiser then men, and the weakenesse of God is stronger then men.
and not the other? 2 Kings •. 12, 13. and the like may be said in this case, 1 Cor. 1.25. Because the foolishness of God is Wiser then men, and the weakness of God is Stronger then men.
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then any mans preaching that hath beene in the world since the Apostles dayes: For (•. Tim. 3.16) all Scripture is given by inspiration of God Yet though this be in itselfe a weaker means, God hath chosen to worke Grace by it, rather then by any of the other And if you would know the reason of it, I can go no higher than this that the Apostle gives, 1. Cor. 1.21. It hath pleased God by the foolishnesse of peaching to save all beleevers, all his elect, Matth 11.26. Even so Father, for so it seemed good in thy sight.
then any men preaching that hath been in the world since the Apostles days: For (•. Tim. 3.16) all Scripture is given by inspiration of God Yet though this be in itself a Weaker means, God hath chosen to work Grace by it, rather then by any of the other And if you would know the reason of it, I can go no higher than this that the Apostle gives, 1. Cor. 1.21. It hath pleased God by the foolishness of Peaching to save all believers, all his elect, Matthew 11.26. Even so Father, for so it seemed good in thy sighed.
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as by preaching? Are there not other meanes as good as preaching? that is, reading of good bookes (especially of the holy Scripture) conference with good men, prayer, affliction,
as by preaching? are there not other means as good as preaching? that is, reading of good books (especially of the holy Scripture) conference with good men, prayer, affliction,
Many of the children of Israel shall be convert to the Lord their God, saith the Angel of Iohn, Luk 1.16. I send thee (saith the Lord to Paul, Acts 26.17.18.) to open their eyes, and to turne them from darkenesse to light. And 1. Tim. 4.16. In doing this thou shalt save thy selfe, and them that heare thee.
Many of the children of Israel shall be convert to the Lord their God, Says the Angel of John, Luk 1.16. I send thee (Says the Lord to Paul, Acts 26.17.18.) to open their eyes, and to turn them from darkness to Light. And 1. Tim. 4.16. In doing this thou shalt save thy self, and them that hear thee.
and in that case of Manasses, 2. Chron. 33.18. and in the case of the noble Eunuch. Acts 8.29. the spirit •ad Philip go joyne himselfe unto his Chariot.
and in that case of Manasses, 2. Chronicles 33.18. and in the case of the noble Eunuch. Acts 8.29. the Spirit •ad Philip go join himself unto his Chariot.
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then thus to put them off to Preachers, or why he should worke thus mightily by preaching, rather then by any other meanes? I answer, he hath done this to grace and dignifie his owne ordinance.
then thus to put them off to Preachers, or why he should work thus mightily by preaching, rather then by any other means? I answer, he hath done this to grace and dignify his own Ordinance.
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So is also the power that the Word hath to breed faith, and comfort to bee ascribed to this, Iohn 6.45. They shall all bee taught of God ; God is in this ministry.
So is also the power that the Word hath to breed faith, and Comfort to be ascribed to this, John 6.45. They shall all be taught of God; God is in this Ministry.
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and though he were so deepe sunke in sin. The weapons of our warfare are mightily through God 2. Cor. 10.4. This made the convert mentioned, 1. Cor. 14.24.25.
and though he were so deep sunk in since. The weapons of our warfare Are mightily through God 2. Cor. 10.4. This made the convert mentioned, 1. Cor. 14.24.25.
And from whence hath the ministry of the word had this power to worke so mightily? Surely from this only, that the Lord hath wrought with this his owne ordinance.
And from whence hath the Ministry of the word had this power to work so mightily? Surely from this only, that the Lord hath wrought with this his own Ordinance.
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as you see verse 16. And not a marvell; for so hath the Lord promised, Esa. 29.24. They that erred in spirit shall come to understanding, and they that murmured shall learne Doctrine.
as you see verse 16. And not a marvel; for so hath the Lord promised, Isaiah 29.24. They that erred in Spirit shall come to understanding, and they that murmured shall Learn Doctrine.
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As wee shall see in those Officers that went with Commission from the Pharisees to apprehend Christ, Iohn 7 32, 46. and those that mocked Peter, and the Apostles, and said they were full of new wine.
As we shall see in those Officers that went with Commission from the Pharisees to apprehend christ, John 7 32, 46. and those that mocked Peter, and the Apostles, and said they were full of new wine.
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It hath pulled downe their strong holds, and cast downe their imaginations, and every high thing that exalted it selfe in them against the knowledge of God (stopt their mouthes quite,
It hath pulled down their strong holds, and cast down their Imaginations, and every high thing that exalted it self in them against the knowledge of God (stopped their mouths quite,
Matth. 21 3. Many of those Priests that had a chiefe hand in crucifying Christ, by it were made obedie•t unto the faith, Acts 6.7. Ignorant and gracelesse men have felt themselves rebuked, and judged, and the very secrets of their hearts discovered unto them by it. 1. Cor. 14.25.
Matthew 21 3. Many of those Priests that had a chief hand in crucifying christ, by it were made obedie•t unto the faith, Acts 6.7. Ignorant and graceless men have felt themselves rebuked, and judged, and the very secrets of their hearts discovered unto them by it. 1. Cor. 14.25.
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O that those men who thinke they can repent when they will, and easily convert, and turne to God, would think seriously of this place, and see their errour.
Oh that those men who think they can Repent when they will, and Easily convert, and turn to God, would think seriously of this place, and see their error.
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The Apostle prayeth for the Eph•sians, Chap. 1.18, 19. That the eyes of their understanding being inlightned, they might know what is the exceeding greatnes of his power to ••-ward that beleeve ac•ording to the working of his mighty power.
The Apostle Prayeth for the Eph•sians, Chap. 1.18, 19. That the eyes of their understanding being enlightened, they might know what is the exceeding greatness of his power to ••-ward that believe ac•ording to the working of his mighty power.
It is therefore called the power of God unto salvation. Rom. 1.16. It is not in the power of the best minister (be his gifts and graces never so good) to convert a soule:
It is Therefore called the power of God unto salvation. Rom. 1.16. It is not in the power of the best minister (be his Gifts and graces never so good) to convert a soul:
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First, the Lord is wont to accompany this ordinance of his, with the mighty power and operation of his holy Spirit, Matth. 18.20. I am with you unto the end of the World.
First, the Lord is wont to accompany this Ordinance of his, with the mighty power and operation of his holy Spirit, Matthew 18.20. I am with you unto the end of the World.
Therefore Paul calls the ministry of the Gospel the ministration of the spirit, and the ministration of righteousnesse, 2. Cor. 3.8, 9. And the Apostle Iames 1.21. calls it the engrafted word ;
Therefore Paul calls the Ministry of the Gospel the ministration of the Spirit, and the ministration of righteousness, 2. Cor. 3.8, 9. And the Apostle James 1.21. calls it the engrafted word;
but in the ministery of the Word, respectest more the gifts of men, then the ordinance of God, Iohn 13.20. Verily, verily, I say unto you, he that receiveth whomsoever I send, receiveth me.
but in the Ministry of the Word, respectest more the Gifts of men, then the Ordinance of God, John 13.20. Verily, verily, I say unto you, he that receives whomsoever I send, receives me.
and sent of God, and endued with speciall gifts to that purpose, as is plaine by the next words, verse 15. How shall they 〈 ◊ 〉 except they be sent? And this is further confirmed, 2. Cor. 5.18. God hath given to us the ministery of reconciliation.
and sent of God, and endued with special Gifts to that purpose, as is plain by the next words, verse 15. How shall they 〈 ◊ 〉 except they be sent? And this is further confirmed, 2. Cor. 5.18. God hath given to us the Ministry of reconciliation.
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and the Daemmiack, Luke 8.39 of all these it is said in the text that they did NONLATINALPHABET which properly signifieth, to cry, proclaime, or preach;
and the Daemmiack, Lycia 8.39 of all these it is said in the text that they did which properly signifies, to cry, proclaim, or preach;
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and speake of that which themselves have learned, may be said to preach to them, as the L•per that was cured did, Mark. 1.45. and the deafe man with his friends that brought him to Christ, Mark. 7.36.
and speak of that which themselves have learned, may be said to preach to them, as the L•per that was cured did, Mark. 1.45. and the deaf man with his Friends that brought him to christ, Mark. 7.36.
or admonishing? No, rather it is the hearing of the Word publikely preached, as is plaine, Rom. 10 14. How shall they beleeve in him of whom they have not h•ard? and how shall they heare without a Preacher? Private men that publish to their families o• neighbours,
or admonishing? No, rather it is the hearing of the Word publicly preached, as is plain, Rom. 10 14. How shall they believe in him of whom they have not h•ard? and how shall they hear without a Preacher? Private men that publish to their families o• neighbours,
and the healing of those wounds, that God hath made in the soule, is called the fruit of the lips, that is, of the lively voice in the ministry of the Word.
and the healing of those wounds, that God hath made in the soul, is called the fruit of the lips, that is, of the lively voice in the Ministry of the Word.
So it was Peters ministry that pricked the hearts of those three thousand mentioned. Acts 2.37. and brought them to a saving sense, and remorse for that horrible sinne.
So it was Peter's Ministry that pricked the hearts of those three thousand mentioned. Acts 2.37. and brought them to a Saving sense, and remorse for that horrible sin.
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Lecture III. On the Title of Psal 51. Octob. 19. 162•. FOlloweth now, that we proceed to consider of the last point that is to be observed in the title, that is.
Lecture III. On the Title of Psalm 51. October 19. 162•. Follows now, that we proceed to Consider of the last point that is to be observed in the title, that is.
The meanes wherby David, that w•• so deepely sunke in rebellion, and hardnes of heart, & had so long continued in it, was recovered, and brought unto repentance.
The means whereby David, that w•• so deeply sunk in rebellion, and hardness of heart, & had so long continued in it, was recovered, and brought unto Repentance.
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And for the first we must observe. 1. That God sent Nathan to him to that end. 2. Sam. 12.1. 2. That David professeth here to all ages, that till Nathan came, he repented not. 3. That when Nathan came, he prevailed with him, as 2 Sam. ••. ••.
And for the First we must observe. 1. That God sent Nathan to him to that end. 2. Sam. 12.1. 2. That David Professes Here to all ages, that till Nathan Come, he repented not. 3. That when Nathan Come, he prevailed with him, as 2 Sam. ••. ••.
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True it is, 1. that God can worke without it ▪ for he is abl• of stones to raise up children unto Abraham, as Iohn Baptist saith to his hearers, Mat. •. 9 ▪ 2. He hath oft wrought grace without it,
True it is, 1. that God can work without it ▪ for he is abl• of stones to raise up children unto Abraham, as John Baptist Says to his hearers, Mathew •. 9 ▪ 2. He hath oft wrought grace without it,
•ill Nathan came to him, David could not say as he doth here, verse •. 4. I know my transgressions, and my sin i• ever before m•• against thee thee only have I sinned. So 2. Sam. 24.10. We read that Davids heart smote him after he had numbred the people.
•ill Nathan Come to him, David could not say as he does Here, verse •. 4. I know my transgressions, and my since i• ever before m•• against thee thee only have I sinned. So 2. Sam. 24.10. We read that Davids heart smote him After he had numbered the people.
But the meanes whereby he was brought to that remorse and tendernesse of heart for that sinne, is expressed in the next two verses, 11. 1•. God had sent the Prophet God, David• Seer (his owne pastor) to reprove him sharply for that sinne.
But the means whereby he was brought to that remorse and tenderness of heart for that sin, is expressed in the next two Verses, 11. 1•. God had sent the Prophet God, David• Seer (his own pastor) to reprove him sharply for that sin.
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and denounce Gods judgement against him for that sin. So though it be said of Manasses, 2. Chron. 33.12. that when he was in affection he besought the Lord, and humbled himselfe greatly before God ;
and denounce God's judgement against him for that since. So though it be said of Manasses, 2. Chronicles 33.12. that when he was in affection he besought the Lord, and humbled himself greatly before God;
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and infer••ur meane to bring him to this, the principall was the ministery of the word as appeares, verse 18. God sent unto him Seers, and Prophets, that •ake to him in the name of the Lord.
and infer••ur mean to bring him to this, the principal was the Ministry of the word as appears, verse 18. God sent unto him Seers, and prophets, that •ake to him in the name of the Lord.
What needs that, but to find out sins that are unknown or forgotten? And in that speech of Elihu, speaking of a sinner humbling himselfe in confession of his sins, Iob 34.31, 32. Surely it is meet to be said unto God, that which I see not, teach thou me.
What needs that, but to find out Sins that Are unknown or forgotten? And in that speech of Elihu, speaking of a sinner humbling himself in Confessi of his Sins, Job 34.31, 32. Surely it is meet to be said unto God, that which I see not, teach thou me.
yet goeth in this manner, and with this affection of heart unto him, Luke 15.18. I will arise, and goe to my father, and will say to him, Father I have sinned.
yet Goes in this manner, and with this affection of heart unto him, Lycia 15.18. I will arise, and go to my father, and will say to him, Father I have sinned.
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Thus did Daniel in that large confession he maketh, Dan. 9.9. To thee O God belongeth mercy and forgivenesse, though we have rebelled against thee. Thus did Shecaniah, Ezr. 10.2. We have transgressed against our God, and have taken strange wives, yet now there is hope in Israel concerning this thing.
Thus did daniel in that large Confessi he makes, Dan. 9.9. To thee Oh God belongeth mercy and forgiveness, though we have rebelled against thee. Thus did Shecaniah, Ezra 10.2. We have transgressed against our God, and have taken strange wives, yet now there is hope in Israel Concerning this thing.
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See an example of this in Pharaoh. Ye read of an ample confession he made of his sin, Exod. 9.27. but verse 34. of the same Chapter, you shall finde he became worse after that confession then ever he was before, he sinned yet more (saith the text) and hardened his heart, he and his servants.
See an Exampl of this in Pharaoh. You read of an ample Confessi he made of his since, Exod 9.27. but verse 34. of the same Chapter, you shall find he became Worse After that Confessi then ever he was before, he sinned yet more (Says the text) and hardened his heart, he and his Servants.
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And on the other side this doth greatly discover the hypocrisie of most men, in the confessions they make of their sins to God. 1. They confesse them but they forsake them not;
And on the other side this does greatly discover the hypocrisy of most men, in the confessions they make of their Sins to God. 1. They confess them but they forsake them not;
if I have done iniquity I will doe no more. This is also very observable in that antithesis that Solomon maketh, Pro. 28.13. The covering of sin, and not confessing it, is enough he saith to bring Gods curse upon a man, he that covereth his sin, shall not prosper :
if I have done iniquity I will do no more. This is also very observable in that antithesis that Solomon makes, Pro 28.13. The covering of since, and not confessing it, is enough he Says to bring God's curse upon a man, he that Covereth his since, shall not prosper:
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See this also noted by Elihu in the description that he maketh of a true confessour that humbleth himselfe before God, Iob 34.31, 32. Surely it is meet to bee said unto God, I have borne chastisement, I will not offend any more, that which I see not, teach thou mee,
See this also noted by Elihu in the description that he makes of a true confessor that Humbleth himself before God, Job 34.31, 32. Surely it is meet to be said unto God, I have born chastisement, I will not offend any more, that which I see not, teach thou me,
yet spake she never a word, but wept and sobbed aboundantly, verse 38, And on the other side, this is that that maketh the confessions the hypocrite doth make of his sins odious unto God;
yet spoke she never a word, but wept and sobbed abundantly, verse 38, And on the other side, this is that that makes the confessions the hypocrite does make of his Sins odious unto God;
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So the Publican in that confession which our blessed Saviour giveth such testimony unto, Luke 18.13. for shame would not so much as lift up his eyes to heaven ;
So the Publican in that Confessi which our blessed Saviour gives such testimony unto, Lycia 18.13. for shame would not so much as lift up his eyes to heaven;
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When we confesse our sins to God, we must worke our hearts to doe it with feeling, with hearts touched and troubled with sence of sin, with shame and sorrow and indignation of heart against our selves for our sins.
When we confess our Sins to God, we must work our hearts to do it with feeling, with hearts touched and troubled with sense of since, with shame and sorrow and Indignation of heart against our selves for our Sins.
and of this deceitfulnesse of sin, and whensoever we goe to confesse our sins unto God, let us remember what is said, Pro. 28.13. He that covereth his sins, shall not prosper.
and of this deceitfulness of since, and whensoever we go to confess our Sins unto God, let us Remember what is said, Pro 28.13. He that Covereth his Sins, shall not prosper.
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From within (saith our Saviour, Marke 7.21.) out of the heart of men proceed evill thoughts, adulteries, &c. But let us all take heed of this subtilty of Satan,
From within (Says our Saviour, Mark 7.21.) out of the heart of men proceed evil thoughts, adulteries, etc. But let us all take heed of this subtlety of Satan,
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Whereas indeede, our sin is our owne, and no body in so much fault for it, as our selves. Iames 1.14. Every man is tempted when he is drawne away of his owne lusts, and enticed.
Whereas indeed, our since is our own, and no body in so much fault for it, as our selves. James 1.14. Every man is tempted when he is drawn away of his own Lustiest, and enticed.
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The woman whom thou gavest me drew me to it. 4. and lastly, If he can lay the fault no where else, he will to extenuate his sin, lay it upon the deuill, as Eve did, Gen. 3.13. The Serpent beguiled mee, and I did eate.
The woman whom thou Gavest me drew me to it. 4. and lastly, If he can lay the fault no where Else, he will to extenuate his since, lay it upon the Devil, as Eve did, Gen. 3.13. The Serpent beguiled me, and I did eat.
3. Though I have fouly fallen sometimes, yet I thanke God it was not out of any disposition or liking I had in my selfe to that sin, it was company that drew me to it.
3. Though I have foully fallen sometime, yet I thank God it was not out of any disposition or liking I had in my self to that since, it was company that drew me to it.
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It becommeth us when we goe to God to confesse our sins, to come before him as Benhadads servants did unto Ahab, 1 King. 20.32. they came to him with ropes about their neckes as men judging themselves worthy to dye.
It becomes us when we go to God to confess our Sins, to come before him as Benhadad's Servants did unto Ahab, 1 King. 20.32. they Come to him with ropes about their necks as men judging themselves worthy to die.
So Ezech. 9.7 — 9. in his confession aggravateth their sins by this circumstance that they had beene committed against manifold experiments they had had both of the severity,
So Ezekiel 9.7 — 9. in his Confessi Aggravateth their Sins by this circumstance that they had been committed against manifold experiments they had had both of the severity,
Secondly, To this end he weigheth the circumstances whereby his sin is aggravated, and the hainousnesse of it encreased. Thus did Daniel, Dan 9.5.6. Wee have sinned and have committed iniquity, and have done wickedly, and have rebelled, neither have wee hearkened to thy servants the Prophets. As if he had said;
Secondly, To this end he weigheth the Circumstances whereby his since is aggravated, and the heinousness of it increased. Thus did daniel, Dan 9.5.6. we have sinned and have committed iniquity, and have done wickedly, and have rebelled, neither have we harkened to thy Servants the prophets. As if he had said;
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and compelled them to blaspheme, and exceeding in madnesse against them, I persecuted them (going beyond my commission) even unto strange cities, and 1 Tim 1.15. Of whom I am the chiefe.
and compelled them to Blaspheme, and exceeding in madness against them, I persecuted them (going beyond my commission) even unto strange cities, and 1 Tim 1.15. Of whom I am the chief.
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See this in Solomons prayer, 1 King. 8 47, 49, 50. If they shall say, wee have sinned, wee have done perversly, wee have committed wickednes (as if they should say, ô we cannot expresse how hainous our sins are) then heare thou their prayer, & forgive them.
See this in Solomons prayer, 1 King. 8 47, 49, 50. If they shall say, we have sinned, we have done perversely, we have committed wickedness (as if they should say, o we cannot express how heinous our Sins Are) then hear thou their prayer, & forgive them.
They therefore that though they can say and confesse in grosse, and generall, that they are sinners, yet cannot in particular say how or wherein they have sinned but are like to Nebuchadnezar Dan. 2.5. that could say he had dreamed and was troubled with it, but what his dreame was he could not tell;
They Therefore that though they can say and confess in gross, and general, that they Are Sinners, yet cannot in particular say how or wherein they have sinned but Are like to Nebuchadnezzar Dan. 2.5. that could say he had dreamed and was troubled with it, but what his dream was he could not tell;
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So could Iudas confesse & cry out of his grosse & capital sin. Mat. 27.4. I have sinned in betraying innocent blood, but his covetousnes, & his hypocrisie in comming with a bad heart to the Lords passeover, which were the roots of the other, he could not confesse & complain of.
So could Iudas confess & cry out of his gross & capital since. Mathew 27.4. I have sinned in betraying innocent blood, but his covetousness, & his hypocrisy in coming with a bad heart to the lords passover, which were the roots of the other, he could not confess & complain of.
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because he had more grace then himselfe, his formality & want of faith, & feeling in the offrings he brought to God, that he could not confesse or complain of.
Because he had more grace then himself, his formality & want of faith, & feeling in the offerings he brought to God, that he could not confess or complain of.
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& such like) must also be remembred, confessed and bewailed before God. Davids heart smote him, 1. Sam. 24.5. even for cutting of the skirt of Sauls garment.
& such like) must also be remembered, confessed and bewailed before God. Davids heart smote him, 1. Sam. 24.5. even for cutting of the skirt of Saul's garment.
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but even those sins that seeme smallest, as our worldlines, peevishnes, aptnes to surmise, & speake evill of others, passionatnes, choler, evill thoughts, formality in religious duties,
but even those Sins that seem Smallest, as our worldliness, peevishness, aptness to surmise, & speak evil of Others, passionatnes, choler, evil thoughts, formality in religious duties,
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In this manner also did David confesse his sin in the time of the great plague, 1 Chron. 21.17. Is it not I that have commanded the people to be numbred? even I it is that have sinned. 4. and lastly.
In this manner also did David confess his since in the time of the great plague, 1 Chronicles 21.17. Is it not I that have commanded the people to be numbered? even I it is that have sinned. 4. and lastly.
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See this property also in the confessions of Gods people, commended to us in the holy Scripture, Iudges 10.10. Wee have sinned against thee, both because we have forsaken our God, and also serued Baalim.
See this property also in the confessions of God's people, commended to us in the holy Scripture, Judges 10.10. we have sinned against thee, both Because we have forsaken our God, and also served Baalim.
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See this in that commandement God giveth to his people for confession, and the manner of it. Iere. 3.13. Onely acknowledge that thou hast transgressed against the Lord thy God, and hast scattered thy wayes to the strangers under every greene tree ;
See this in that Commandment God gives to his people for Confessi, and the manner of it. Jeremiah 3.13. Only acknowledge that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the Strangers under every green tree;
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3. Vnlesse we can in our confessions, mention some particular sins, wherin we have offended God, we shall never be able to performe this dutie feelingly, and to the purpose.
3. Unless we can in our confessions, mention Some particular Sins, wherein we have offended God, we shall never be able to perform this duty feelingly, and to the purpose.
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as it is said ver. 2. a most lively figure of Christ and of the sufferings which hee endured in his soule for our sins) and confesse over him all the iniquities of the children of Israel,
as it is said for. 2. a most lively figure of christ and of the sufferings which he endured in his soul for our Sins) and confess over him all the iniquities of the children of Israel,
This is plaine by that direction the Lord gave to the high Priest in the confession he was to make of the peoples sins, upon the day of atonement ▪ Lev. 16.21.
This is plain by that direction the Lord gave to the high Priest in the Confessi he was to make of the peoples Sins, upon the day of atonement ▪ Lev. 16.21.
It is with us in our dealing with God in this case, as it is in the clyent or patient, that dealeth with his Lawyers or Physician for counsell, the more particularly (we know) that a man dealeth with his lawyer, in laying open his case unto him,
It is with us in our dealing with God in this case, as it is in the client or patient, that deals with his Lawyers or physician for counsel, the more particularly (we know) that a man deals with his lawyer, in laying open his case unto him,
All men should beg this of God, to discover to them their secret and unknown sins. 2. The more particular a man can bee in the confessing of his sins, the more of his sins hee can confesse against himselfe, the more comfort he may have in his confession.
All men should beg this of God, to discover to them their secret and unknown Sins. 2. The more particular a man can be in the confessing of his Sins, the more of his Sins he can confess against himself, the more Comfort he may have in his Confessi.
Yet doth this remaine a certaine truth, that one speciall property to distinguish the sincere confession from the counterfeit, is this, that it is particular,
Yet does this remain a certain truth, that one special property to distinguish the sincere Confessi from the counterfeit, is this, that it is particular,
and mention all his sins particularly Who can understand his errours? saith David, Psalme 19.12. and 40.12 They are moe in number then the haires of our h•ad.
and mention all his Sins particularly Who can understand his errors? Says David, Psalm 19.12. and 40.12 They Are more in number then the hairs of our h•ad.
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and distinguished from that which is counterfeit. First. The sincere confession of sins is particular. Concerning this first property, three cautions must be premised, to prevent the mistaking of it. First.
and distinguished from that which is counterfeit. First. The sincere Confessi of Sins is particular. Concerning this First property, three cautions must be premised, to prevent the mistaking of it. First.
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For if we will call to mind, and consider 1. What promises God hath made to them that can confesse their sins aright. 2. That no man can have assurance,
For if we will call to mind, and Consider 1. What promises God hath made to them that can confess their Sins aright. 2. That no man can have assurance,
Lecture XL. On Psalme 51.3. Novemb 14. 1626. IT followeth now, that we proceed unto the second use and that is for direction, to try whether wee have yet attained to this grace or no.
Lecture XL. On Psalm 51.3. November 14. 1626. IT follows now, that we proceed unto the second use and that is for direction, to try whither we have yet attained to this grace or no.
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This he expresseth thus, in another place, Psal. 38.17. My sorrow is continually before me. It was before him as a matter of sorrow. And Ps. 38.3. There is no rest in my bones, because of my sin.
This he Expresses thus, in Another place, Psalm 38.17. My sorrow is continually before me. It was before him as a matter of sorrow. And Ps. 38.3. There is no rest in my bones, Because of my since.
so did his sin here, by vexing, and disquieting his heart, drive him to God to confesse and seeke pardon of it. 3. That his sin did thus represent it selfe unto him,
so did his since Here, by vexing, and disquieting his heart, drive him to God to confess and seek pardon of it. 3. That his since did thus represent it self unto him,
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and to bee much troubled for them. See the proofe of this. First. In the generall profession, the Church maketh, Esa. 59.12. Our sins testifie against us for our transgressions are with us ;
and to be much troubled for them. See the proof of this. First. In the general profession, the Church makes, Isaiah 59.12. Our Sins testify against us for our transgressions Are with us;
If any shall object, that these examples prove not the point, for these men were in trouble of mind, who are apt to thinke more of their sins, then they should doe.
If any shall Object, that these Examples prove not the point, for these men were in trouble of mind, who Are apt to think more of their Sins, then they should do.
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I answer, That even with such as God hath beene reconciled unto, and who have had a comfortable assurance their sins have bin pardoned, it hath bin thus, their sins have beene ever before them, they could not forget them See this in Paul, who though he knew he had obtained mercy and pardon of that wrong he had done to Gods people before his conversion,
I answer, That even with such as God hath been reconciled unto, and who have had a comfortable assurance their Sins have been pardoned, it hath been thus, their Sins have been ever before them, they could not forget them See this in Paul, who though he knew he had obtained mercy and pardon of that wrong he had done to God's people before his conversion,
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and would not out, and therefore ever and anon, he doth take occasion to speake of it, Acts 22.4, 5 — 26.10, 11. 1. Cor. 15.9. Gal. 1.13. Ephes. 3.8. 1 Tim. 1. 1•.
and would not out, and Therefore ever and anon, he does take occasion to speak of it, Acts 22.4, 5 — 26.10, 11. 1. Cor. 15.9. Gal. 1.13. Ephesians 3.8. 1 Tim. 1. 1•.
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and ye shall bee my people, and I will be your God, he addeth verse 31. Then shall yee remember your owne evill wayes and your doings that were not good,
and you shall be my people, and I will be your God, he adds verse 31. Then shall ye Remember your own evil ways and your doings that were not good,
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The sins of David and Paul, and of those people that Ezekiel speaketh of, were hainous and grosse sins, no marvell though such stucke long in their mindes, and were before them.
The Sins of David and Paul, and of those people that Ezekielem speaks of, were heinous and gross Sins, no marvel though such stuck long in their minds, and were before them.
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and have beene ever before them, they have thought of nothing more, nor have beene troubled more with any thing then with their owne sins and corruptions.
and have been ever before them, they have Thought of nothing more, nor have been troubled more with any thing then with their own Sins and corruptions.
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and were sanctified in his mothers belly, Luke 1.44. As soone as the voyce of thy salutation sounded in mine eares, the babe leaped in my wombe for joy ;
and were sanctified in his mother's belly, Lycia 1.44. As soon as the voice of thy salutation sounded in mine ears, the babe leapt in my womb for joy;
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and is therefore compared to a booke Reu. 20.12. 2. To bee a faithfull witnesse against us, Rom. 2.15. 3. To be a controuler and censurer of us, to rebuke and scourge us for our sins.
and is Therefore compared to a book Reu. 20.12. 2. To be a faithful witness against us, Rom. 2.15. 3. To be a controller and censurer of us, to rebuke and scourge us for our Sins.
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So it was said that Davids heart smote him diverse times, 1 Sam. 24.5. 2 Sam. 24.10. I speake not of all the offices of conscience, but of those that concerne this matter in hand.
So it was said that Davids heart smote him diverse times, 1 Sam. 24.5. 2 Sam. 24.10. I speak not of all the Offices of conscience, but of those that concern this matter in hand.
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and most men are never troubled with their sins, though they have more sins recorded in those bookes then Gods servants have, the difference ariseth from this, that the consciences of most men are sencelesse and feared,
and most men Are never troubled with their Sins, though they have more Sins recorded in those books then God's Servants have, the difference arises from this, that the Consciences of most men Are senseless and feared,
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as the Apostle speaketh, 1 Tim. 4.2. but the consciences of Gods people are sanctified, as Paul saith of himselfe, 2 Tim. 1.3. Heb. 13.18. and the image of God according to which they were first created is renewed in it, to doe the offices that God placed it in the soule for;
as the Apostle speaks, 1 Tim. 4.2. but the Consciences of God's people Are sanctified, as Paul Says of himself, 2 Tim. 1.3. Hebrew 13.18. and the image of God according to which they were First created is renewed in it, to do the Offices that God placed it in the soul for;
So it appeareth by our Saviours speech to the sicke of the palsie, ( Mat. 9.2. Sonne be of good cheere thy sins bee forgiven theee ) that his sicknesse brought his sins to his remembrance.
So it appears by our Saviors speech to the sick of the palsy, (Mathew 9.2. Son be of good cheer thy Sins be forgiven there) that his sickness brought his Sins to his remembrance.
It was the Lord that awakened the conscience of David hereby sending Nathan unto him, 2 Sam. 12.1. It was the Lord that awakened the conscience of Peter by looking backe upon him, Luke 22.61. It was the Lord that made Iob to possesse the sins of his youth. Iob 13.26.
It was the Lord that awakened the conscience of David hereby sending Nathan unto him, 2 Sam. 12.1. It was the Lord that awakened the conscience of Peter by looking back upon him, Lycia 22.61. It was the Lord that made Job to possess the Sins of his youth. Job 13.26.
And why dealeth the Lord thus, with those whom he most dearely loveth, that of all the people in the world they see most sins in themselves, and are most troubled with them, he setteth their sins ever in their sight,
And why deals the Lord thus, with those whom he most dearly loves, that of all the people in the world they see most Sins in themselves, and Are most troubled with them, he sets their Sins ever in their sighed,
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and yet after that for many yeeres God followed him with many grievous judgements, as he threatned 2 Sam. 12.10, 11. and thereby did ever and anon bring those sins into his remembrance,
and yet After that for many Years God followed him with many grievous Judgments, as he threatened 2 Sam. 12.10, 11. and thereby did ever and anon bring those Sins into his remembrance,
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Left I should bee exalted above measure through the abundance of the revelations, there was given unto mee a thorne in the flesh, the messenger of Satan to buffet me,
Left I should be exalted above measure through the abundance of the revelations, there was given unto me a thorn in the Flesh, the Messenger of Satan to buffet me,
And what was this thorne in the flesh, the messenger of Satan? Surely some inward corruption that Paul felt in his owne heart, which Satan stirred up in him.
And what was this thorn in the Flesh, the Messenger of Satan? Surely Some inward corruption that Paul felt in his own heart, which Satan stirred up in him.
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And why did God discover this corruption of his heart vnto him? why did God keepe him so long in the sight and sence of this his corruption? he prayed thrice (that is many times) to get it removed, and could not.
And why did God discover this corruption of his heart unto him? why did God keep him so long in the sighed and sense of this his corruption? he prayed thrice (that is many times) to get it removed, and could not.
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This use the Church professeth she made of it, Lam. 2.19, 20. Remembring mine affliction, and my rebellions, (as Montanus, and Leo Iudae render the word) the wormewood and the gall, that is, the bitternesse and sorrow that I found in it, my soule hath them still in remembrance, and is humbled in mee.
This use the Church Professes she made of it, Lam. 2.19, 20. Remembering mine affliction, and my rebellions, (as Montanus, and Leo Judea render the word) the wormwood and the Gall, that is, the bitterness and sorrow that I found in it, my soul hath them still in remembrance, and is humbled in me.
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Thirdly, By this meanes God maketh his servants flye to the throne of grace, and breedeth and nourisheth in them an appetite, •n hunger and thirst after Christ in the word and Sacraments,
Thirdly, By this means God makes his Servants fly to the throne of grace, and breeds and Nourishes in them an appetite, •n hunger and thirst After christ in the word and Sacraments,
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How few, and how cold and formall will our prayers be if we have no sence of our sins? When David had said, Psal. •4. 17. The righteous crie and the Lord heareth them, he telleth in the next words, ver. 18. who be those righteous ones, that use thus to cry unto God in their prayers, that is to say, those that are of a broken heart and contrite spirit.
How few, and how cold and formal will our Prayers be if we have no sense of our Sins? When David had said, Psalm •4. 17. The righteous cry and the Lord hears them, he Telleth in the next words, ver. 18. who be those righteous ones, that use thus to cry unto God in their Prayers, that is to say, those that Are of a broken heart and contrite Spirit.
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and mourning for it, that is in his people, Mat. 5.3. — 6. This was that doubtlesse that made Paul set such a price upon Christ, to count all things but dung that hee might win Christ, that he might be found in him, that he might know him and the power of his resurrection, as he professeth of himselfe, Phil. 3.8. — 10. This was that that made David to thirst, and long after Gods Sanctuary and ordinances as hee did, Psal. 27.4.
and mourning for it, that is in his people, Mathew 5.3. — 6. This was that doubtless that made Paul Set such a price upon christ, to count all things but dung that he might win christ, that he might be found in him, that he might know him and the power of his resurrection, as he Professes of himself, Philip 3.8. — 10. This was that that made David to thirst, and long After God's Sanctuary and ordinances as he did, Psalm 27.4.
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For so our Saviour saith of such, Mat. 5.6. that they are in a happy case, and giveth such a reason of it, as may put all out of doubt: for they shall be satisfied.
For so our Saviour Says of such, Mathew 5.6. that they Are in a happy case, and gives such a reason of it, as may put all out of doubt: for they shall be satisfied.
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This made Christ so deare and sweet to that poore woman, Lu. 7.38. Shee washed his feet with her teares, she wiped them with her haire ▪ she kissed them, she annointed them ;
This made christ so deer and sweet to that poor woman, Lu. 7.38. She washed his feet with her tears, she wiped them with her hair ▪ she kissed them, she anointed them;
O wretched man that I am, so full of sin & corruption, what would become of me, were it not for Christ? What cause have I to praise God for his mercy in Christ,
O wretched man that I am, so full of since & corruption, what would become of me, were it not for christ? What cause have I to praise God for his mercy in christ,
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for shewing any respect unto me, for preserving, and upholding of me? So when he calleth to mind his old sin, 1 Tim. 1. see how he taketh occasion thereby to magnifie the mercy of God towards him, 1. In the beginning of his speech, verse 12, 13. I thanke Christ Iesus our Lord,
for showing any respect unto me, for preserving, and upholding of me? So when he calls to mind his old since, 1 Tim. 1. see how he Takes occasion thereby to magnify the mercy of God towards him, 1. In the beginning of his speech, verse 12, 13. I thank christ Iesus our Lord,
2 In the conclusion of his speech, ver. 17. Now unto the King eternall, immortall, invisible, the only wise God, be honour and glory, for ever and ever, Amen. Fiftly.
2 In the conclusion of his speech, ver. 17. Now unto the King Eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever, Amen. Fifty.
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and giving them an effectuall sight and sense of them. The Apostle maketh this a fruit, and effect of godly sorrow, 2 Cor. 7.11. This very thing that ye have bin sorrowfull after a godly sort, see what care it hath wrought in you.
and giving them an effectual sighed and sense of them. The Apostle makes this a fruit, and Effect of godly sorrow, 2 Cor. 7.11. This very thing that you have been sorrowful After a godly sort, see what care it hath wrought in you.
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On the other side, a man that is past feeling (hath no sense of sin) will be ready to give himselfe over unto lasciviousnesse, to worke all uncleannes,
On the other side, a man that is past feeling (hath no sense of since) will be ready to give himself over unto lasciviousness, to work all uncleanness,
or void of grace, because he seeth many frailties and faylings in him, Speake evill of no men (saith the Apostle, Tit. 3.2, •) but shew all meekenesse to all men,
or void of grace, Because he sees many frailties and failings in him, Speak evil of no men (Says the Apostle, Tit. 3.2, •) but show all meekness to all men,
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for we our selves were sometimes foolish and disobedient, deceived, serving divers lusts and pleasures. And our Saviour telleth us, Mat. 1.5.3. that the cause why hypocrites are so apt to judge, and censure others, even for-motes they spie in them, is because they discerne not the beames that is in their owne eyes.
for we our selves were sometime foolish and disobedient, deceived, serving diverse Lustiest and pleasures. And our Saviour Telleth us, Mathew 1.5.3. that the cause why Hypocrites Are so apt to judge, and censure Others, even for-motes they spy in them, is Because they discern not the beams that is in their own eyes.
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and to accuse us for it Though we sin never so secretly, & could be most certaine, that it should never bring us to any shame or punishment in this world,
and to accuse us for it Though we sin never so secretly, & could be most certain, that it should never bring us to any shame or punishment in this world,
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his sin (he saith) was ever before him. Thus it did (as we heard the last day) with Iosephs brethren, twenty yeares after their sin was committed, Genesis 42.21.
his since (he Says) was ever before him. Thus it did (as we herd the last day) with Joseph's brothers, twenty Years After their since was committed, Genesis 42.21.
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and wounds of the conscience will put a man unto. A wounded spirit who can beare? Pro. 18.14. To have unquietnes at home, to have her unquiet with thee, that is continually with thee at board and in bed, is justly estemed one of the greatest miseries in this life. Solomon compared it. Pro. 19.13. to a continuall dropping, that will wast the hardest stone in the world.
and wounds of the conscience will put a man unto. A wounded Spirit who can bear? Pro 18.14. To have unquietness At home, to have her unquiet with thee, that is continually with thee At board and in Bed, is justly esteemed one of the greatest misery's in this life. Solomon compared it. Pro 19.13. to a continual dropping, that will wast the Hardest stone in the world.
and joy that sin yeeldeth us, is but overly in the fa•e, rather then in the heart; as the Apostle speaketh, 2 Cor. 5. 1•. There is no soundnesse in it, it is mixed for the most part with inward gripings, Pro. 14.13. Even in laughter the heart is sorrowfull.
and joy that since yields us, is but overly in the fa•e, rather then in the heart; as the Apostle speaks, 2 Cor. 5. 1•. There is no soundness in it, it is mixed for the most part with inward gripings, Pro 14.13. Even in laughter the heart is sorrowful.
and smiteth us for si•, ô that is a soaking and deep sorrow, It is bitter, and reacheth unto the heart, as the Prophet speaketh, Ieremy. 4.18. 2. The pleasure or profit that any sinne can yeeld us, is but momentany, and of very short continuance.
and smites us for si•, o that is a soaking and deep sorrow, It is bitter, and reaches unto the heart, as the Prophet speaks, Ieremy. 4.18. 2. The pleasure or profit that any sin can yield us, is but momentany, and of very short Continuance.
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That made Moses make so light account of all the pleasures of sin, because he knew they endured but for a season. Heb. 11.25. They are therefore compared Eccl. 7.6. to the crackling and blaze that thornes make under a pot.
That made Moses make so Light account of all the pleasures of since, Because he knew they endured but for a season. Hebrew 11.25. They Are Therefore compared Ecclesiastes 7.6. to the crackling and blaze that thorns make under a pot.
For a conclusion therefore of this first duty, that from this doctrine wee are exhorted unto, certainly if we could rightly consider of this worke of our conscience,
For a conclusion Therefore of this First duty, that from this Doctrine we Are exhorted unto, Certainly if we could rightly Consider of this work of our conscience,
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how apt it will be when God shall awaken it, to bring our sins to our remembrance, in this manner as you have heard of, it would make us afraid to sin.
how apt it will be when God shall awaken it, to bring our Sins to our remembrance, in this manner as you have herd of, it would make us afraid to since.
yea, he professeth ver. 3, 4. All the while my breath is in me, and the spirit of God 〈 ◊ 〉 in my nostrils, my lips shall not speake wickednes, nor my tongue utter deceit.
yea, he Professes for. 3, 4. All the while my breath is in me, and the Spirit of God 〈 ◊ 〉 in my nostrils, my lips shall not speak wickedness, nor my tongue utter deceit.
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The second is of Abigal, that wise and gracious woman, who perswadeth David, not to revenge himselfe of her husband Nab•l, by this argument, 1 Sam. 25.30, 31. It shall come to passe,
The second is of Abigal, that wise and gracious woman, who Persuadeth David, not to revenge himself of her husband Nab•l, by this argument, 1 Sam. 25.30, 31. It shall come to pass,
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Secondly, it serveth for reproofe of such as never thinke of never are troubled with any of their sins, they could never say as David doth here, my sin is ever before me.
Secondly, it serves for reproof of such as never think of never Are troubled with any of their Sins, they could never say as David does Here, my since is ever before me.
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as made all his fellowes exceeding sorrowfull, Mat. 26.22. though he heard him so particularly apply his speech, as he could not choose but understand hee was the man hee meant;
as made all his Fellows exceeding sorrowful, Mathew 26.22. though he herd him so particularly apply his speech, as he could not choose but understand he was the man he meant;
Though he had heard Christ with his powerfull voice denounce that fearefull woe against him, Mat. 26.24. Woe unto the man by whom the sonne of man is betraied, it had beene good for that man if hee had never beene borne.
Though he had herd christ with his powerful voice denounce that fearful woe against him, Mathew 26.24. Woe unto the man by whom the son of man is betrayed, it had been good for that man if he had never been born.
and yet you shall see these men when they are most vexed with paines and diseases in their bodies, with troubles and perplexities in their outward estate,
and yet you shall see these men when they Are most vexed with pains and diseases in their bodies, with Troubles and perplexities in their outward estate,
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Certainely this is the case of many a man, no afflictions will awaken their consciences even upon their death beds, you shall not be able to perceive that any of their sins doe trouble them,
Certainly this is the case of many a man, no afflictions will awaken their Consciences even upon their death Beds, you shall not be able to perceive that any of their Sins do trouble them,
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Secondly, Nay many, though they can be content in generall to confesse that they and all men are sinners ▪ yet can they not discerne any particular sin to charge themselves withall,
Secondly, Nay many, though they can be content in general to confess that they and all men Are Sinners ▪ yet can they not discern any particular since to charge themselves withal,
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and if any other man should charge them with it, they would be ready to justifie themselves as Ephraim did, of whom the Prophet speaketh, Hos. 12.7, 8, who though he were as a false merchant, and the ballances of deceit were in his hand, he used deceit in his weights and in his measures,
and if any other man should charge them with it, they would be ready to justify themselves as Ephraim did, of whom the Prophet speaks, Hos. 12.7, 8, who though he were as a false merchant, and the balances of deceit were in his hand, he used deceit in his weights and in his measures,
yet doe secure and blesse themselves in their estate, even upon this ground, that they know nothing by themselves that deserveth to be counted a sin, at least a mortall sin.
yet do secure and bless themselves in their estate, even upon this ground, that they know nothing by themselves that deserveth to be counted a since, At least a Mortal since.
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As if he had said, Every thing that was about them, their garments, their houshold-stuffe, their faire houses, &c. were monuments of and carried the print of their oppression;
As if he had said, Every thing that was about them, their garments, their Household stuff, their fair houses, etc. were monuments of and carried the print of their oppression;
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see how grosse sinners they were, and yet in the next words marke their extreame blindnesse and security, yet thou sayest, because I am innocent surely his anger shall turne from mee.
see how gross Sinners they were, and yet in the next words mark their extreme blindness and security, yet thou Sayest, Because I am innocent surely his anger shall turn from me.
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as Ahab did Micajahs ministery, 1 Kings 22.8. and Felix, Pauls. Acts 24.25. and they greedily hunt after all the meanes they can devise or thinke of, that they may put their sinnes out of their thoughts.
as Ahab did Micajahs Ministry, 1 Kings 22.8. and Felix, Paul's. Acts 24.25. and they greedily hunt After all the means they can devise or think of, that they may put their Sins out of their thoughts.
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And thou cryest, God blesse me from such preachers that should so disquiet my mind Secondly, the blindnes, and senslesnes of thy conscience, is no such benefit as thou imaginest;
And thou Christ, God bless me from such Preachers that should so disquiet my mind Secondly, the blindness, and senselessness of thy conscience, is no such benefit as thou imaginest;
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O no, it is a fearefull judgement, & curse of God upon thee, for it maketh thee unable to repent, it keepeth thee from all comfort and benefit by Christ, Ioh. 12.39, 40. Therefore they could not beleeve,
Oh no, it is a fearful judgement, & curse of God upon thee, for it makes thee unable to Repent, it Keepeth thee from all Comfort and benefit by christ, John 12.39, 40. Therefore they could not believe,
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Let no man therefore any longer account it a blessing, to have a senslesse conscience, that will never put him in mind of his sins, nor checke him for them;
Let no man Therefore any longer account it a blessing, to have a senseless conscience, that will never put him in mind of his Sins, nor check him for them;
and pray with the Prophet, Psal. 13.3. O Lord my God, lighten mine eyes, lest I sleep the sleep of death, that deep and deadly sleep of a benummed and senslesse conscience.
and pray with the Prophet, Psalm 13.3. Oh Lord my God, lighten mine eyes, lest I sleep the sleep of death, that deep and deadly sleep of a benumbed and senseless conscience.
Remember, and beleeve that saying of Solomon, Pro. 28.14. Blessed is the man that feareth alway, but he that hardeneth his heart, shall fall into mischiefe.
remember, and believe that saying of Solomon, Pro 28.14. Blessed is the man that fears always, but he that Hardeneth his heart, shall fallen into mischief.
& sued for pardon so fervently as he did, if his conscience being awakened had not thus set his sins before him. Six great benefits I told you of the last day, that Gods people receive by the wakefulnesse,
& sued for pardon so fervently as he did, if his conscience being awakened had not thus Set his Sins before him. Six great benefits I told you of the last day, that God's people receive by the wakefulness,
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It cannot (surely) be esteemed a mercy, but a judgement, and tentation, to have mine old sins brought oft into my remembrance, which I have long since repented of,
It cannot (surely) be esteemed a mercy, but a judgement, and tentation, to have mine old Sins brought oft into my remembrance, which I have long since repented of,
Yes, it is profitable to remember, and thinke oft even of those sins (as wee heard the last day in the proofe of the Doctrine) that thou mayest increase the assurance of the pardon of those sins, both 1. by examining the truth of thy repentance (for to haue ceased long from those sins will not argue thou hast truely repented) and 2. By renewing and encreasing thy humiliation for them.
Yes, it is profitable to Remember, and think oft even of those Sins (as we herd the last day in the proof of the Doctrine) that thou Mayest increase the assurance of the pardon of those Sins, both 1. by examining the truth of thy Repentance (for to have ceased long from those Sins will not argue thou hast truly repented) and 2. By renewing and increasing thy humiliation for them.
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I answer, 1. the sight of thy sins (how hainous soever they have beene) and sorrow for them, may stand well enough with true faith, and confidence in Gods mercy;
I answer, 1. the sighed of thy Sins (how heinous soever they have been) and sorrow for them, may stand well enough with true faith, and confidence in God's mercy;
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Serve the Lord with feare (saith the Psalmist, Psal. 2.11.) and rejoyce with trembling. And it is said of the two Maryes, Mat. 28.8. that they departed quickly from the sepulcher with feare and great joy.
Serve the Lord with Fear (Says the Psalmist, Psalm 2.11.) and rejoice with trembling. And it is said of the two Maryes, Mathew 28.8. that they departed quickly from the sepulcher with Fear and great joy.
as is evident, 1 Tim. 1. 12.-15.3 The sight of thy sins, so long as it is joyned with a godly sorrow and hatred of them, a desire of reconciliatiō with God,
as is evident, 1 Tim. 1. 12.-15.3 The sighed of thy Sins, so long as it is joined with a godly sorrow and hatred of them, a desire of reconciliation with God,
and not their willingnesse to doe it, as we may see in David, While he kept silence, his bones waxed old, through his roaring all the day long, Psal. 32.3.
and not their willingness to do it, as we may see in David, While he kept silence, his bones waxed old, through his roaring all the day long, Psalm 32.3.
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It is a mans putting of his mouth in the dust, that giveth him hope of mercy, Lam 3.29. The afflicted and poore in spirit trust in the Lord Zach. 3.12.
It is a men putting of his Mouth in the dust, that gives him hope of mercy, Lamb 3.29. The afflicted and poor in Spirit trust in the Lord Zach 3.12.
But how can this be (will some say) that it should be such a blessing to have a tender conscience, that is so apt to put a man in mind of his sins, seeing the conscience when it accuseth a man useth also to smite and wound him,
But how can this be (will Some say) that it should be such a blessing to have a tender conscience, that is so apt to put a man in mind of his Sins, seeing the conscience when it Accuseth a man uses also to smite and wound him,
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as it was with David, 1 Sam 24.5. and that there is no paine or anguish in the world comparable to that which the strokes and wounds of the conscience put a man unto, Pro. 18.14.
as it was with David, 1 Same 24.5. and that there is no pain or anguish in the world comparable to that which the Strokes and wounds of the conscience put a man unto, Pro 18.14.
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then if by this neglecting thy selfe, thou put the Lord to doe it. 1 Cor. 11.23.31. Let a man examine himselfe, for if we would judge our selues, we should not be judged.
then if by this neglecting thy self, thou put the Lord to do it. 1 Cor. 11.23.31. Let a man examine himself, for if we would judge our selves, we should not be judged.
but the paine and trouble that driveth a man to God (as Davids did here) is a wholesome and medicinable paine, a meanes to keepe us from those paines and sorrowes that are everlasting.
but the pain and trouble that drives a man to God (as Davids did hear) is a wholesome and medicinable pain, a means to keep us from those pains and sorrows that Are everlasting.
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Of this kinde of chastisement which the conscience giveth us, that may bee said which Paul saith of all Gods chastisements. Heb 12.11. No chastisement for the present seemeth joyous but grievous, neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse to them that are exercised thereby.
Of this kind of chastisement which the conscience gives us, that may be said which Paul Says of all God's chastisements. Hebrew 12.11. No chastisement for the present seems joyous but grievous, nevertheless afterwards it yields the peaceable fruit of righteousness to them that Are exercised thereby.
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Certainely that conscience that is now so dead asleepe, will one day awaken, and doe his office, by setting thy sins before thee, either to drive thee to God by repentance, as it did David here;
Certainly that conscience that is now so dead asleep, will one day awaken, and do his office, by setting thy Sins before thee, either to drive thee to God by Repentance, as it did David Here;
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or to drive thee to the Devill by desperation, as it did Cain and Iudas. That which Moses said to the two tribes & the halfe, Num. 32.13 may be sayd to euery secure and dead hearted sinner.
or to drive thee to the devil by desperation, as it did Cain and Iudas. That which Moses said to the two tribes & the half, Num. 32.13 may be said to every secure and dead hearted sinner.
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Shall Gods people (thinke we) and his dearest servants be the only men whose sins shall be set before their eyes, who shall be vexed and disquieted with the sense of their sins, whose consciences shall accuse and smite,
Shall God's people (think we) and his dearest Servants be the only men whose Sins shall be Set before their eyes, who shall be vexed and disquieted with the sense of their Sins, whose Consciences shall accuse and smite,
and goodnesse in them, what shall be done to the dry? As our Saviour speaketh, Lu. 23.31. The sorrow that Gods people endure for their sinnes, it is nothing if it be compared with that that the reprobate shall feele.
and Goodness in them, what shall be done to the dry? As our Saviour speaks, Lu. 23.31. The sorrow that God's people endure for their Sins, it is nothing if it be compared with that that the Reprobate shall feel.
And 3 If thy conscience doe not awaken before, certainly, so soone as thou commest to judgement, either generall or particular, thy conscience will then awaken,
And 3 If thy conscience do not awaken before, Certainly, so soon as thou Comest to judgement, either general or particular, thy conscience will then awaken,
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Then will the Lord bring the hidden things of darkenesse to light (as the Apostle speaketh, 1 Corinth. 4.5.) and will make manifest the counsels of mens hearts unto them.
Then will the Lord bring the hidden things of darkness to Light (as the Apostle speaks, 1 Corinth. 4.5.) and will make manifest the Counsels of men's hearts unto them.
The eyes of their consciences are now so blind, that they cannot see, nor perceive by the clearest light of the Word, in the plainest ministery that is, that to neglect prayer in secret,
The eyes of their Consciences Are now so blind, that they cannot see, nor perceive by the Clearest Light of the Word, in the Plainest Ministry that is, that to neglect prayer in secret,
and in their families, to spend the greatest part of every Sabbath irreligiously, to neglect the hearing of the Word upon the Lecture day, upon every trifling occasion, to live in malice, to use fraud in their dealings with men, to spend their time unprofitably, &c. are any sinnes;
and in their families, to spend the greatest part of every Sabbath irreligiously, to neglect the hearing of the Word upon the Lecture day, upon every trifling occasion, to live in malice, to use fraud in their dealings with men, to spend their time unprofitably, etc. Are any Sins;
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but when that day commeth, the scales will fall from the eyes of their consciences, and they shall clearely see, that they are sinnes, and grievous sins too.
but when that day comes, the scales will fallen from the eyes of their Consciences, and they shall clearly see, that they Are Sins, and grievous Sins too.
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Romans 2.15, 16. And that which he saith of the knowledge of the Elect in that day, is true also of the knowledge that the reprobate shall have then, 1 Corinth. 13.12. Now they see but as through a glasse, darkely, but then face to face;
Romans 2.15, 16. And that which he Says of the knowledge of the Elect in that day, is true also of the knowledge that the Reprobate shall have then, 1 Corinth. 13.12. Now they see but as through a glass, darkly, but then face to face;
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And as the Lord speaketh in another case, Ier. 23.20. it may be said unto all men in this case, In the latter dayes ye shall understand it plainly (which now you cannot be perswaded of) that these are sinnes.
And as the Lord speaks in Another case, Jeremiah 23.20. it may be said unto all men in this case, In the latter days you shall understand it plainly (which now you cannot be persuaded of) that these Are Sins.
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unlesse he might by force contrary to law take away Naboths vineyard, 1 King. 21.7. Dost thou now governe the kingdome of Israel? But David was not such a Prince.
unless he might by force contrary to law take away Naboth's vineyard, 1 King. 21.7. Dost thou now govern the Kingdom of Israel? But David was not such a Prince.
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He knew well enough the charge that God had given in his Law concerning the King that should raigne over his people, Deut. 17.18, 19, 20. 1. He must have the booke of the Law ever with him,
He knew well enough the charge that God had given in his Law Concerning the King that should Reign over his people, Deuteronomy 17.18, 19, 20. 1. He must have the book of the Law ever with him,
and acquaint himselfe well with it. 2. He must governe his subjects according to Law, and not turne aside from it either to the right hand or to the left.
and acquaint himself well with it. 2. He must govern his subject's according to Law, and not turn aside from it either to the right hand or to the left.
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He was not ignorant of that charge that God had given unto him in particular, when that he was first made King, which he mentioneth, 2 Sam. 23.3. The God of Israel said, the rocke of Israel spake to me, he that ruleth over men, must bee just, ruling in the feare of God.
He was not ignorant of that charge that God had given unto him in particular, when that he was First made King, which he mentioneth, 2 Sam. 23.3. The God of Israel said, the rock of Israel spoke to me, he that Ruleth over men, must be just, ruling in the Fear of God.
The third question is, How then if he knew his sin was a wrong, and offence against man, and not against the Lord onely, did it not in that respect trouble him at all at this time,
The third question is, How then if he knew his since was a wrong, and offence against man, and not against the Lord only, did it not in that respect trouble him At all At this time,
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Wee know the rule of Christ which is doubtlesse a morall law, and was well knowne to David, and written in his heart, Mat. 5.23, 24. If thou bringest thy gift to the Altar,
we know the Rule of christ which is doubtless a moral law, and was well known to David, and written in his heart, Mathew 5.23, 24. If thou bringest thy gift to the Altar,
or servant that any man keepeth will cry to God for vengeance against him, and that God will not be appeased till satisfaction be made (or at the least endeavoured to be made) to the party that was wronged by him.
or servant that any man Keepeth will cry to God for vengeance against him, and that God will not be appeased till satisfaction be made (or At the least endeavoured to be made) to the party that was wronged by him.
When the blood of the poore Gibeonites was unjustly shed by Saul, God would not be appeased with the land till the Gibeonites (though they were but poore snakes and slaves) had satisfaction given unto them,
When the blood of the poor Gibeonites was unjustly shed by Saul, God would not be appeased with the land till the Gibeonites (though they were but poor snakes and slaves) had satisfaction given unto them,
Why then doth he say heere that he had sinned onely against the Lord? Why doubleth hee his speech thus pathetically, Against thee, thee onely have I sinned.
Why then does he say Here that he had sinned only against the Lord? Why doubles he his speech thus pathetically, Against thee, thee only have I sinned.
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and that light account of thee, and of thine eye that hath beene vpon me. By the like phrase the captivity is called, Ezek. 7.5. An evill, an onely evill ;
and that Light account of thee, and of thine eye that hath been upon me. By the like phrase the captivity is called, Ezekiel 7.5. an evil, an only evil;
Two branches you see there are of this doctrine, and both of them grounded upon that which you have now heard observed unto you in this example of David. 1. It is not the onely cause why sin is to bee hated and mourned for. 2. It is (yet) the chiefe cause of all other.
Two branches you see there Are of this Doctrine, and both of them grounded upon that which you have now herd observed unto you in this Exampl of David. 1. It is not the only cause why since is to be hated and mourned for. 2. It is (yet) the chief cause of all other.
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If the tokens we discerne of judgements imminent over the nation, bring our sins into our remembrance and breed feare and sorrow in us for them (as they are apt oft to do with sundry of Gods best servants) that is no signe of an heart void of faith.
If the tokens we discern of Judgments imminent over the Nation, bring our Sins into our remembrance and breed Fear and sorrow in us for them (as they Are apt oft to do with sundry of God's best Servants) that is no Signen of an heart void of faith.
Luke 12 5. Neither is it unlawful to mourne for sin, even because of those scourges and corrections we receive from the hand of God for it in this life.
Luke 12 5. Neither is it unlawful to mourn for since, even Because of those scourges and corrections we receive from the hand of God for it in this life.
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Our sins are the onely things that keepe good things from us, as the Prophet speaketh, Ier. 5.25. Our sins are the onely causes of all miseries we are subject unto, how bitter and extreme soever they be.
Our Sins Are the only things that keep good things from us, as the Prophet speaks, Jeremiah 5.25. Our Sins Are the only Causes of all misery's we Are Subject unto, how bitter and extreme soever they be.
All the evils therefore that wee endure should worke vpon us as they did upon Gods people, Lam. 5.15, 16. The ioy of our heart is ceased, our dance is turned into mourning, the crowne is fallen from our head, woe unto us, that wee have sinned.
All the evils Therefore that we endure should work upon us as they did upon God's people, Lam. 5.15, 16. The joy of our heart is ceased, our dance is turned into mourning, the crown is fallen from our head, woe unto us, that we have sinned.
And it is certainely a grievous sin, and an argument of a strange stupidity and hardnesse of heart in us, that the Lord scourging us so oft, one way or other by his judgements, we mourne no more for our sins, that are the causes of it.
And it is Certainly a grievous since, and an argument of a strange stupidity and hardness of heart in us, that the Lord scourging us so oft, one Way or other by his Judgments, we mourn no more for our Sins, that Are the Causes of it.
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as David did here, both the messengers he sent to bring Bathsheba unto him, 2 Sam 11,4. and Ioab whom he commanded to make away Vriah, 2 Sam. 11.15. and as Absalom did his servants, to murder Amnon, 2 Sam. 13.28. and as Paul had done, upon whose conscience this lay a long time, that he had compelled many to blaspheme, Act. 26.11.
as David did Here, both the messengers he sent to bring Bathsheba unto him, 2 Same 11,4. and Ioab whom he commanded to make away Uriah, 2 Sam. 11.15. and as Absalom did his Servants, to murder Amnon, 2 Sam. 13.28. and as Paul had done, upon whose conscience this lay a long time, that he had compelled many to Blaspheme, Act. 26.11.
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By every judgement and affliction God calleth us to sorrow for our sin. In that day (saith the Prophet, Esay 22.12. did the Lord call to weeping, and to mourning. And Mic. 6.9. The Lords voice cryeth to the City (& so unto the towne, to the family, to the person whom he smiteth with any of his corrections?) And what doth it cry? Surely the effect and summe of that cry is set down, Lam. 3.39..40. Man suffereth for his sin, & therfore search and try your wayes, and turn againe to the Lord.
By every judgement and affliction God calls us to sorrow for our since. In that day (Says the Prophet, Isaiah 22.12. did the Lord call to weeping, and to mourning. And Mic. 6.9. The lords voice Cries to the city (& so unto the town, to the family, to the person whom he smites with any of his corrections?) And what does it cry? Surely the Effect and sum of that cry is Set down, Lam. 3.39..40. Man suffers for his since, & Therefore search and try your ways, and turn again to the Lord.
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and all the civill warre and sedition that was raised both in the rebellion of Absalom, 2 Sam. 15.12. and 18.7. and of Sheba the son of Bichri 2 Sam. 20.2.14. was to bee imputed.
and all the civil war and sedition that was raised both in the rebellion of Absalom, 2 Sam. 15.12. and 18.7. and of Sheba the son of Bichri 2 Sam. 20.2.14. was to be imputed.
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But what need wee to seeke further for examples to cleere this point then to David himselfe? What a plague did hee bring upon the whole land by a farre lesse sin of his then these were, that he had now committed,
But what need we to seek further for Examples to clear this point then to David himself? What a plague did he bring upon the Whole land by a Far less since of his then these were, that he had now committed,
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So Ahaz by his sins is said to have brought Iudah low, and to have made it naked, because hee transgressed sore against the Lord, 2 Chron. 28 19. So the evill that Manasseh did in Ierusalem is said to be a chiefe cause of the captivity, Ier. 15 4. though Manasseh himselfe were dead and buried long before,
So Ahaz by his Sins is said to have brought Iudah low, and to have made it naked, Because he transgressed soar against the Lord, 2 Chronicles 28 19. So the evil that Manasses did in Ierusalem is said to be a chief cause of the captivity, Jeremiah 15 4. though Manasses himself were dead and buried long before,
He that committeth this sin doth his neighbour greater wrong then if he had robbed and spoiled him of all other his goods, and possessions whatsoever.
He that Committeth this since does his neighbour greater wrong then if he had robbed and spoiled him of all other his goods, and possessions whatsoever.
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Secondly, His sin was a grievous offence against his neighbour, and that sundry wayes, and not against the Lord onely. 1. He wronged Vriah in an high degree, by the adultery he committed with his wife.
Secondly, His since was a grievous offence against his neighbour, and that sundry ways, and not against the Lord only. 1. He wronged Uriah in an high degree, by the adultery he committed with his wife.
for because of these sins, the sword neuer departed from his house, God raised up evill against him out of his owne house, as the Lord threatned by Nathan, 2 Sam. 12.10, 11. But chiefly against his owne soule, Pro. 8.36. He that sinneth against me, wrongeth his owne soule.
for Because of these Sins, the sword never departed from his house, God raised up evil against him out of his own house, as the Lord threatened by Nathan, 2 Sam. 12.10, 11. But chiefly against his own soul, Pro 8.36. He that Sinneth against me, wrongeth his own soul.
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First, Against himselfe, against his owne body. He that committeth fornication sinneth against his owne body. 1 Cor. 6.18. Against his owne peace, and the comfort of his life;
First, Against himself, against his own body. He that Committeth fornication Sinneth against his own body. 1 Cor. 6.18. Against his own peace, and the Comfort of his life;
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Now then, (to begin with the first part of the verse) for the opening of the words, that the Doctrine may the more cleerely arise from them for our instruction, and lest he should seeme by this manner of speech, to extenuate rather then to aggravate his sins, foure questions must be briefly resolved.
Now then, (to begin with the First part of the verse) for the opening of the words, that the Doctrine may the more clearly arise from them for our instruction, and lest he should seem by this manner of speech, to extenuate rather then to aggravate his Sins, foure questions must be briefly resolved.
2. By the fountaine and roote from whence this sin did spring, that is to say, his naturall corruption verse 5.3. By the knowledge and truth of grace that he had received from God, before he fell into this sin, in the sixth verse.
2. By the fountain and root from whence this since did spring, that is to say, his natural corruption verse 5.3. By the knowledge and truth of grace that he had received from God, before he fell into this since, in the sixth verse.
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2. He amplifieth and aggravateth this his sin by three arguments. 1. By the person against whom this sin was committed in this verse, Against thee, thee onely have I sinned,
2. He amplifieth and Aggravateth this his since by three Arguments. 1. By the person against whom this since was committed in this verse, Against thee, thee only have I sinned,
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and of supplications, and they shall looke upon me whom they have pierced, and they shall mourne for him (not for themselves) as one mourneth for his only sonne.
and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him (not for themselves) as one Mourneth for his only son.
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Therfore is true repentance called by the Apostle, Act. 20.21. Repentance toward God. Such a repentance as the respect we have unto God hath wrought in us.
Therefore is true Repentance called by the Apostle, Act. 20.21. Repentance towards God. Such a Repentance as the respect we have unto God hath wrought in us.
So an hypocrite may be able to mourn deeply for sin, and wish with all his heart, it were undone, in respect of the mischiefe & punishment of sin, that either he feeleth or feareth.
So an hypocrite may be able to mourn deeply for since, and wish with all his heart, it were undone, in respect of the mischief & punishment of since, that either he feeleth or fears.
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When we live not to our selves, but to the Lord, Rom. 14.7, 8. Thus the Apostle proveth the sincerity of heart that was in those weak Christians that did make conscience, both of using,
When we live not to our selves, but to the Lord, Rom. 14.7, 8. Thus the Apostle Proves the sincerity of heart that was in those weak Christians that did make conscience, both of using,
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An hypocrite we know may make great shew of obedience, & of doing the will of God, 2 Chron. 25.2. Amaziah did that which was right in the sight of the Lord, but not with a perfect heart.
an hypocrite we know may make great show of Obedience, & of doing the will of God, 2 Chronicles 25.2. Amaziah did that which was right in the sighed of the Lord, but not with a perfect heart.
Thirdly, and lastly, this is the principall thing that distinguisheth the obedience & repentance, and sorrow for sin, which is sincere, from that that is counterfeit.
Thirdly, and lastly, this is the principal thing that Distinguisheth the Obedience & Repentance, and sorrow for since, which is sincere, from that that is counterfeit.
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This was Davids maine griefe here. And so in the confession he maketh to Nathan, 2 Sam. 12.13. I have sinned against the Lord. And Psal. 41.4. Lord be mercifull unto me, heale my soule, for I have sinned against thee.
This was Davids main grief Here. And so in the Confessi he makes to Nathan, 2 Sam. 12.13. I have sinned against the Lord. And Psalm 41.4. Lord be merciful unto me, heal my soul, for I have sinned against thee.
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This is that that hath broken the hearts of Gods people, and caused them to melt in sorrow for sin after they have committed it, that they have done the thing that God is displeased with, that hee is grieved, and dishonoured by.
This is that that hath broken the hearts of God's people, and caused them to melt in sorrow for since After they have committed it, that they have done the thing that God is displeased with, that he is grieved, and dishonoured by.
and sin against God? He considered not so much the wrong he should do his maister (though that he knew was very great) as the offence he should cōmit against God. So David professeth Ps. 19.11. I have hid thy word in mine heart, that I might not sin against thee.
and since against God? He considered not so much the wrong he should do his master (though that he knew was very great) as the offence he should commit against God. So David Professes Ps. 19.11. I have hid thy word in mine heart, that I might not sin against thee.
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And surely many of us have just cause to feare, God will one day say to us concerning the soules of any that have perished in our flocks, that are ministers,
And surely many of us have just cause to Fear, God will one day say to us Concerning the Souls of any that have perished in our flocks, that Are Ministers,
And see how long and how heavily the wrong that he had done lay upon Pauls conscience, he could never forget it. 1 Tim. 1.13. I was a persecutor and injurious.
And see how long and how heavily the wrong that he had done lay upon Paul's conscience, he could never forget it. 1 Tim. 1.13. I was a persecutor and injurious.
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but to the destruction of the precious soules of all them that were drawne into fearefull sins by his meanes. 1. Of the soule of Bathsheba whom he drew to whordome, 2 Sam. 11.4. 2. Of the soules of all those servants of his, whom he used as his panders and bawdes for the effecting of his lust, 2 Sam. 11.4. 3. Of the soule of Io•b, whom hee made his instrument for the murdering of Vriah and the rest, 2 Sam. 11 15.16. 4. Of the soules of those enemies of the Lord to whom he gave occasion to blaspheme his most holy name. 2 Sam. 12.14.
but to the destruction of the precious Souls of all them that were drawn into fearful Sins by his means. 1. Of the soul of Bathsheba whom he drew to whoredom, 2 Sam. 11.4. 2. Of the Souls of all those Servants of his, whom he used as his panders and bawds for the effecting of his lust, 2 Sam. 11.4. 3. Of the soul of Io•b, whom he made his Instrument for the murdering of Uriah and the rest, 2 Sam. 11 15.16. 4. Of the Souls of those enemies of the Lord to whom he gave occasion to Blaspheme his most holy name. 2 Sam. 12.14.
For though all these that by his meanes were drawne to these foule sins, did not perish eternally, (for of Bathsheba it is certaine that shee repented) yet was that no thanke to him, who had given their soules a mortall wound,
For though all these that by his means were drawn to these foul Sins, did not perish eternally, (for of Bathsheba it is certain that she repented) yet was that no thank to him, who had given their Souls a Mortal wound,
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Thirdly and lastly, The sins that he committed were so farre from being an offence against the Lord onely, that indeed they were not directly and immediately committed against the Lord, but against man onely;
Thirdly and lastly, The Sins that he committed were so Far from being an offence against the Lord only, that indeed they were not directly and immediately committed against the Lord, but against man only;
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& to go to heaven, doth purifie himselfe from all sin & corruption, & so maketh himselfe fit to go thither, giveth this for the reason of it, 1 Ioh. 3.4.
& to go to heaven, does purify himself from all since & corruption, & so makes himself fit to go thither, gives this for the reason of it, 1 John 3.4.
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Lecture XLIIII. On Psalme 51.4. Decemb. 26. 1626. IT Followeth now that wee proceed unto the grounds and reasons of the Doctrine, & so unto the uses that are to be made of it.
Lecture XLIIII. On Psalm 51.4. December 26. 1626. IT Follows now that we proceed unto the grounds and Reasons of the Doctrine, & so unto the uses that Are to be made of it.
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even for the Lords sake, even for this cause, because his soule doth so much hate and loath sin, Oh do not this abominable thing which I hate, 2. Because the Lord is infinitly holy, he must needs be grieved with sin.
even for the lords sake, even for this cause, Because his soul does so much hate and loath since, O do not this abominable thing which I hate, 2. Because the Lord is infinitely holy, he must needs be grieved with since.
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The Lord in the ministery of all us his servants, doth in the most patheticall manner he can, perswade and entreat you to be afraid to sin, to repent of your sin,
The Lord in the Ministry of all us his Servants, does in the most pathetical manner he can, persuade and entreat you to be afraid to sin, to Repent of your since,
And in the first petitiō of the Lords praier, where when our Saviour would have us to pray, that Gods name may be glorified, he teacheth us to expresse it in these termes.
And in the First petition of the lords prayer, where when our Saviour would have us to pray, that God's name may be glorified, he Teaches us to express it in these terms.
and all our wayes, as Daniel telleth a great King. Dan 5.23. whose glorious greatnes is such, as the Angels cover their faces before him. Esa. 6.2. In whose sight no creature can stand when he is angry, Ps. 76.7. This, this is that that doth greatly aggravate our sins.
and all our ways, as daniel Telleth a great King. Dan 5.23. whose glorious greatness is such, as the Angels cover their faces before him. Isaiah 6.2. In whose sighed no creature can stand when he is angry, Ps. 76.7. This, this is that that does greatly aggravate our Sins.
should be so desperatly mad, as to provoke, & despise this glorious God, to make light account of any of his commandments, in whose hand is our breath,
should be so desperately mad, as to provoke, & despise this glorious God, to make Light account of any of his Commandments, in whose hand is our breath,
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And so it will do to every one of us, when God shall be pleased to give us such hearts as he did unto David. For thus doth the Lord oft aggravate the sins of men. Esa. 65.12.
And so it will do to every one of us, when God shall be pleased to give us such hearts as he did unto David. For thus does the Lord oft aggravate the Sins of men. Isaiah 65.12.
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And indeede this is the beginning and foundation of all religion, and piety to esteme the Lord to be higher then the highest. Eccl. 5.8, and to acknowledge in our hearts this infinite greatnes and majesty of the Lord, Ascribe ye greatnes to our God, saith Moses, Deut. 32.3.
And indeed this is the beginning and Foundation of all Religion, and piety to esteem the Lord to be higher then the highest. Ecclesiastes 5.8, and to acknowledge in our hearts this infinite greatness and majesty of the Lord, Ascribe you greatness to our God, Says Moses, Deuteronomy 32.3.
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The third attribute of God that setteth forth the hainousnes of our sins, is the infinite greatnes & majesty of the Lord Great is the Lord (saith David Ps. 145.3) & greatly to be praised, his greatnes is incomprehensible.
The third attribute of God that sets forth the hainousnes of our Sins, is the infinite greatness & majesty of the Lord Great is the Lord (Says David Ps. 145.3) & greatly to be praised, his greatness is incomprehensible.
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so vexe & disquiet his mind, as the Lord is provoked, cut to the heart, & vexed with our sins, Esa. 63.10. They rebelled, and vexed his holy spirit. & Eze. 16.43. Thou hast fretted me in all these things.
so vex & disquiet his mind, as the Lord is provoked, Cut to the heart, & vexed with our Sins, Isaiah 63.10. They rebelled, and vexed his holy Spirit. & Ezekiel 16.43. Thou hast fretted me in all these things.
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This is that that did even fil his heart with shame, & sorrow, when he considered that he had done so lewdly, the Lord being by, the Lord looking upon him.
This is that that did even fill his heart with shame, & sorrow, when he considered that he had done so lewdly, the Lord being by, the Lord looking upon him.
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As if he had said, all my care was to be secret, to hide my sin from the eyes of men ( thou didst it secretly saith the Lord to him. 2 Sam. 12.12) but all this while, thine eye was upon me;
As if he had said, all my care was to be secret, to hide my since from the eyes of men (thou didst it secretly Says the Lord to him. 2 Sam. 12.12) but all this while, thine eye was upon me;
This was a main thing Nathan laid to Davids charge, & whereby he aggravated his sin, 2 Sam. 12.9. Wherfore hast thou despised the commandement of the Lord to do evill in his sight? And this was it that at this time lay so heavy upon Davids conscience, O Lord I have done this evill in thy sight.
This was a main thing Nathan laid to Davids charge, & whereby he aggravated his since, 2 Sam. 12.9. Wherefore hast thou despised the Commandment of the Lord to do evil in his sighed? And this was it that At this time lay so heavy upon Davids conscience, Oh Lord I have done this evil in thy sighed.
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Can any hide himselfe in secret places, that I should not see him saith the Lord? ( Ier. 23.24.) do not I fill heaven & earth saith the Lord? & Pro. 15.3. The eyes of the Lord are in every place, beholding the evill & the good.
Can any hide himself in secret places, that I should not see him Says the Lord? (Jeremiah 23.24.) do not I fill heaven & earth Says the Lord? & Pro 15.3. The eyes of the Lord Are in every place, beholding the evil & the good.
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The second reason is taken from the consideration of the nature and attributes of God, the person, whose law is transgressed by our sins. Foure attributes there be in the Lord, which if we consider well, we shall easily beleeve that we are to hate our sins,
The second reason is taken from the consideration of the nature and attributes of God, the person, whose law is transgressed by our Sins. Foure attributes there be in the Lord, which if we Consider well, we shall Easily believe that we Are to hate our Sins,
And in the nature of sin two things are to be cōsidred. 1. that every sin is a transgressiō of the law of God, 2. that every sin is a contēpt done unto God For the first.
And in the nature of since two things Are to be considered. 1. that every since is a Transgression of the law of God, 2. that every since is a contempt done unto God For the First.
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yet if you place him not according to his degree, if you set one that is known to be his inferior above him, in stead of a kindnes that you have pretended, he wil esteeme that you have done a great disgrace, & indignity unto him.
yet if you place him not according to his degree, if you Set one that is known to be his inferior above him, in stead of a kindness that you have pretended, he will esteem that you have done a great disgrace, & indignity unto him.
What is it that brings Gods wrath upon man in this life, or in the life to come, that stingeth the conscience with the sense of it? Why sin (you will say) and in saying so, you say truly,
What is it that brings God's wrath upon man in this life, or in the life to come, that stingeth the conscience with the sense of it? Why since (you will say) and in saying so, you say truly,
and what is it that maketh sin so strong to condemne them and cast them into hell, to sting and torment the conscience as it doth? Surely nothing but the law that giveth the strength to sin, that the law of God hath bin transgressed by it.
and what is it that makes since so strong to condemn them and cast them into hell, to sting and torment the conscience as it does? Surely nothing but the law that gives the strength to sin, that the law of God hath been transgressed by it.
2. Yea they embolden themselves to sin by this more then by any thing, because they know and are peswaded the Lord is so infinite in goodnesse and mercy, they turne the very grace of God into wantonnesse, Iude 4. If a childe should thus resolve with himselfe;
2. Yea they embolden themselves to since by this more then by any thing, Because they know and Are persuaded the Lord is so infinite in Goodness and mercy, they turn the very grace of God into wantonness, Iude 4. If a child should thus resolve with himself;
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I know 1. That the most men make the lesse account of sin, because they say they know the Lord is so gracious and mercifull, nothing doth so much keepe them from being troubled for their sinnes as this;
I know 1. That the most men make the less account of since, Because they say they know the Lord is so gracious and merciful, nothing does so much keep them from being troubled for their Sins as this;
Why doe our sins trouble us no more? Surely we are not soundly perswaded of Gods fatherly goodnesse and love towards us, the spirit of grace was never powred upon us.
Why do our Sins trouble us no more? Surely we Are not soundly persuaded of God's fatherly Goodness and love towards us, the Spirit of grace was never poured upon us.
Thus doth the Lord aggravate the sins of his people, Deut. 32.6. Doe ye thus requite the Lord, ô foolish people and unwise? Is not he thy father that hath bought thee? hath he not made thee and established thee? This was that that made Mary Magdelene weepe so aboundantly, Luke 7.38. she had a deepe apprehension of Gods goodnesse towards her, verse 47. This was that that lay so heavy upon Davids heart heere, Against thee, thee onely have I sinned.
Thus does the Lord aggravate the Sins of his people, Deuteronomy 32.6. Do you thus requite the Lord, o foolish people and unwise? Is not he thy father that hath bought thee? hath he not made thee and established thee? This was that that made Marry Magdalene weep so abundantly, Lycia 7.38. she had a deep apprehension of God's Goodness towards her, verse 47. This was that that lay so heavy upon Davids heart Here, Against thee, thee only have I sinned.
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and then in the two next verses he putteth them in minde of the great goodnesse hee had shewed toward them, that by that meanes he might bring them to a consideration and feeling of their sins.
and then in the two next Verses he putteth them in mind of the great Goodness he had showed towards them, that by that means he might bring them to a consideration and feeling of their Sins.
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wherefore hast thou despised the commandement of the Lord. Thus did God plead with Israel, Mic. 6.3. — 5. O my people what have I done to thee, and wherein have I wearied thee? (that thou makest so slight account of offending me) testifie against me ;
Wherefore hast thou despised the Commandment of the Lord. Thus did God plead with Israel, Mic. 6.3. — 5. Oh my people what have I done to thee, and wherein have I wearied thee? (that thou Makest so slight account of offending me) testify against me;
but we have thereby sleighted and despised, shewed contempt unto, grieved and dishonoured that God that hath beene so good and gracious a father unto us.
but we have thereby sleighted and despised, showed contempt unto, grieved and dishonoured that God that hath been so good and gracious a father unto us.
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But what is it that hath made us to stand when so many that seemed much stronger then wee have fallen quite away? Surely nothing but the meere grace and goodnesse of the Lord.
But what is it that hath made us to stand when so many that seemed much Stronger then we have fallen quite away? Surely nothing but the mere grace and Goodness of the Lord.
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and we may say of them as 1 Iohn 2.19. They went out from us but they were not of us, for if they had beene of us, they would no doubt have continued with us.
and we may say of them as 1 John 2.19. They went out from us but they were not of us, for if they had been of us, they would no doubt have continued with us.
whereas many of us that like David have had far stronger corruptions, yet are still kept in the state of grace, be it that none of those that have thus quite fallen away, were ever truly regenerate,
whereas many of us that like David have had Far Stronger corruptions, yet Are still kept in the state of grace, be it that none of those that have thus quite fallen away, were ever truly regenerate,
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If we would consider how many have fallen, some to Popery and other heresies, some to profanesse, some to the utter hatred of Religion, some to worldlinesse, that were once farre before us in knowledge and in profession,
If we would Consider how many have fallen, Some to Popery and other heresies, Some to profaneness, Some to the utter hatred of Religion, Some to worldliness, that were once Far before us in knowledge and in profession,
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Who is a God like unto thee that pardoneth iniquitie, and passeth by the transgression of the remnant of his heritage, that ret•ineth not his anger for ever, because hee delighteth in mercy.
Who is a God like unto thee that Pardoneth iniquity, and passes by the Transgression of the remnant of his heritage, that ret•ineth not his anger for ever, Because he delights in mercy.
and dishinherit us, to leave us to our selves, and Satan, yet hath his love beene so unchangeable towards us, that nothing could move him to cast us off.
and disinherit us, to leave us to our selves, and Satan, yet hath his love been so unchangeable towards us, that nothing could move him to cast us off.
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Thirdly, When after he had thus converted and called us, wee have beene apt through our frailty and corruption ever and anon to fall away from him againe;
Thirdly, When After he had thus converted and called us, we have been apt through our frailty and corruption ever and anon to fallen away from him again;
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This was that that moved our blessed Saviour to rejoyce so in his spirit, in the behalfe of the faithfull in his time and ascribe it all meerely to the free grace and goodnesse of the Lord. Luke 10.21. Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
This was that that moved our blessed Saviour to rejoice so in his Spirit, in the behalf of the faithful in his time and ascribe it all merely to the free grace and Goodness of the Lord. Lycia 10.21. Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
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So that I may say to you as the Apostle doth, 1 Cor. 1.26. You see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called.
So that I may say to you as the Apostle does, 1 Cor. 1.26. You see your calling brothers, how that not many wise men After the Flesh, not many mighty, not many noble Are called.
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How many our selves may observe of our owne kindred, of our owne neighbours, of them that have as long as we obtained the same meanes, of our betters every way, of them whose lives have beene far more civill and unblameable then ours, whom yet God vouchsafeth no such grace unto.
How many our selves may observe of our own kindred, of our own neighbours, of them that have as long as we obtained the same means, of our betters every Way, of them whose lives have been Far more civil and unblameable then ours, whom yet God vouchsafeth no such grace unto.
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if we shall consider how rare a mercie it is. 1. How the Lord vouchsafeth not so much as the outward calling in particular to the greatest part of the world by farre.
if we shall Consider how rare a mercy it is. 1. How the Lord vouchsafeth not so much as the outward calling in particular to the greatest part of the world by Far.
stood long at our doore, and knocked, Rev. 3.20 waited long and endured many a repulse from us, as he saith, Rom. 10.21. All the day I have stretched out my hands unto a rebellious and a gaine saying people ;
stood long At our door, and knocked, Rev. 3.20 waited long and endured many a repulse from us, as he Says, Rom. 10.21. All the day I have stretched out my hands unto a rebellious and a gain saying people;
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What is man that thou shouldest magnifie him, and that thou shouldest set thine heart upon him? What was I, that thou shouldest make so precious account of me, that thou shouldest pay such a ransome to redeeme my soule?
What is man that thou Shouldst magnify him, and that thou Shouldst Set thine heart upon him? What was I, that thou Shouldst make so precious account of me, that thou Shouldst pay such a ransom to Redeem my soul?
He prayed not for the world, Iohn 17.9. Oh what a goodnesse of God was this to us, that passing by, and neglecting the greatest part of the world, he should thinke upon us in a speciall manner, to pay such a ransome for us.
He prayed not for the world, John 17.9. O what a Goodness of God was this to us, that passing by, and neglecting the greatest part of the world, he should think upon us in a special manner, to pay such a ransom for us.
This amplifyeth greatly the goodnesse, and bounty of the Lord to his people, that this ransome was paid for them, in a speciall manner, Esa. 53.5. Hee was wounded for our transgressions, he was bruised for our iniquities, and verse 12. He hare the sins of many.
This amplifyeth greatly the Goodness, and bounty of the Lord to his people, that this ransom was paid for them, in a special manner, Isaiah 53.5. He was wounded for our transgressions, he was Bruised for our iniquities, and verse 12. He hare the Sins of many.
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Hee dranke at the hand of the Lord, the cup of his fury (as the Prophet speaketh in another case, Esa. 51.17.) He drunke the dregs of the cup of trembling, and wrung them out.
He drank At the hand of the Lord, the cup of his fury (as the Prophet speaks in Another case, Isaiah 51.17.) He drunk the dregs of the cup of trembling, and wrung them out.
that whosoever beleeveth in him, might not perish, but have life everlasting. And how did he give him? The Apostle telleth us, Rom. 8.32. Hee spared not his owne sonne, but delivered him up for us all.
that whosoever Believeth in him, might not perish, but have life everlasting. And how did he give him? The Apostle Telleth us, Rom. 8.32. He spared not his own son, but Delivered him up for us all.
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hee bought us againe with no meaner a ransome, then the bloud of his only Sonne, Iohn 3.16. So God loved the world, that he gave his onely begotten Sonne:
he bought us again with no meaner a ransom, then the blood of his only Son, John 3.16. So God loved the world, that he gave his only begotten Son:
When wee had lost our selves by the voluntary transgression of our first parents, and made our selves the children of his wrath, and slaves of the Devill:
When we had lost our selves by the voluntary Transgression of our First Parents, and made our selves the children of his wrath, and slaves of the devil:
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For that which Solomon saith of riches, Prov. 11.4. may bee said of pleasures, and friends, and all other things wee have most set our hearts on, they will not availe us in the day of wrath.
For that which Solomon Says of riches, Curae 11.4. may be said of pleasures, and Friends, and all other things we have most Set our hearts on, they will not avail us in the day of wrath.
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for helpe and comfort, but to the Lord only? Psal. 20.7. Some trust in charets, and some in horses, but wee will remember the name of the Lord our God. And 62.8. Trust in him at all times, yee people, powre out your hearts before him, God is a refuge for us.
for help and Comfort, but to the Lord only? Psalm 20.7. some trust in charets, and Some in Horses, but we will Remember the name of the Lord our God. And 62.8. Trust in him At all times, ye people, pour out your hearts before him, God is a refuge for us.
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and mercy of the Lord alone. And wee have all cause to say with David, Psal. 18.2. The Lord is my deliverer, and verse 16. He sent from above, he tooke me, he drew me out of many waters. And 68.20. Hee that is our God, is the God of salvation, and unto God the Lord belong the issues from death.
and mercy of the Lord alone. And we have all cause to say with David, Psalm 18.2. The Lord is my deliverer, and verse 16. He sent from above, he took me, he drew me out of many waters. And 68.20. He that is our God, is the God of salvation, and unto God the Lord belong the issues from death.
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when others by the very same diseases, by the same afflictions, have beene swallowed up and destroyed? Surely this is to bee ascribed to the goodnesse,
when Others by the very same diseases, by the same afflictions, have been swallowed up and destroyed? Surely this is to be ascribed to the Goodness,
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If he did not continually watch over us, it could not bee with us as it is. 5. Whereas wee have every one of us, oft times beene in sundry great adversities,
If he did not continually watch over us, it could not be with us as it is. 5. Whereas we have every one of us, oft times been in sundry great adversities,
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Surely the Lord hath made an hedge about us, and about our houses, and about all that we have, as Satan confesseth of Iob, 1.10. The Lord is thy keeper saith David, Psal. 121.5.
Surely the Lord hath made an hedge about us, and about our houses, and about all that we have, as Satan Confesses of Job, 1.10. The Lord is thy keeper Says David, Psalm 121.5.
And it is our extreame blindnes and sottishnes, if we ascribe this our plenty and prosperity unto any thing els, but the Lords goodnes alone. Hos. 2.8. She did not know that I gave her corne and wine, and oile, & multiplied her silver and gold.
And it is our extreme blindness and sottishness, if we ascribe this our plenty and Prosperity unto any thing Else, but the lords Goodness alone. Hos. 2.8. She did not know that I gave her corn and wine, and oil, & multiplied her silver and gold.
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Thou preparest a table before me (saith David, Ps. 23.5.) in the presence of mine enemies, thou anointest my head with oyle, my cup runneth over. & Act. 14.17.
Thou preparest a table before me (Says David, Ps. 23.5.) in the presence of mine enemies, thou anointest my head with oil, my cup Runneth over. & Act. 14.17.
And the consideration even of this bounty of the Lord, toward all his creatures, though it did not extend it selfe towards us more particularly should much affect us.
And the consideration even of this bounty of the Lord, towards all his creatures, though it did not extend it self towards us more particularly should much affect us.
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And of this before I begin to set it before your eyes, and put you in mind of it, I may say with the Prophet, Ps. 40.5 Many ô Lord my God, are the wonderfull works which thou hast done,
And of this before I begin to Set it before your eyes, and put you in mind of it, I may say with the Prophet, Ps. 40.5 Many o Lord my God, Are the wonderful works which thou hast done,
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The Lord is the strength of my life saith David, Psal. 27.1. & Exo. 23.25. He shall blesse thy bread, and thy water, and I will take sicknes away from the midst of thee.
The Lord is the strength of my life Says David, Psalm 27.1. & Exo. 23.25. He shall bless thy bred, and thy water, and I will take sickness away from the midst of thee.
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No more hath that man certainely any true or sound assurance of Gods fatherly love and goodnesse towards him, that doth not hate sin, that is not afraid of sin, that cannot mourne for sin, out of this respect above all others, that by his sin he hath offended and grieved and dishonoured,
No more hath that man Certainly any true or found assurance of God's fatherly love and Goodness towards him, that does not hate since, that is not afraid of since, that cannot mourn for since, out of this respect above all Others, that by his since he hath offended and grieved and dishonoured,
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because the Lord is offended, grieved, and dishonoured by them, when our sorrow is according to God, as the Apostle speaketh, 2 Cor. 7.10. when our repentance is repentance towards God, as the same Apostle calleth it, Acts 20.24. 2. When our sorrow for sin, our hatred and forsaking of it, groweth from faith;
Because the Lord is offended, grieved, and dishonoured by them, when our sorrow is according to God, as the Apostle speaks, 2 Cor. 7.10. when our Repentance is Repentance towards God, as the same Apostle calls it, Acts 20.24. 2. When our sorrow for since, our hatred and forsaking of it, grows from faith;
By what notes may we then judge of the truth and soundnes of our repentance? surely by these two principally. 1. When we can grieve for our sins, hate and forsake them, chiefly out of this respect,
By what notes may we then judge of the truth and soundness of our Repentance? surely by these two principally. 1. When we can grieve for our Sins, hate and forsake them, chiefly out of this respect,
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The second use that this Doctrine serveth unto, is for the examination of our selves, and for the triall of the truth, and soundnesse of our repentance;
The second use that this Doctrine serves unto, is for the examination of our selves, and for the trial of the truth, and soundness of our Repentance;
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God perswade Iaphet to dwell in the tents of Sem. The Lord perswade you to shun and forsake these tents of wickednesse, to love and frequent better the assemblies,
God persuade Japhet to dwell in the tents of Sem. The Lord persuade you to shun and forsake these tents of wickedness, to love and frequent better the assemblies,
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yet because I know that that is unpossible with men, is possible with God ; as our Saviour spake in a case not much unlike to this Luke 18.27. and God hath oft wrought by a Sermon, as great wonders as this commeth to, I will conclude my speech to you with that prayer that Noah once made for his sons, Genesis 9.27.
yet Because I know that that is unpossible with men, is possible with God; as our Saviour spoke in a case not much unlike to this Lycia 18.27. and God hath oft wrought by a Sermon, as great wonders as this comes to, I will conclude my speech to you with that prayer that Noah once made for his Sons, Genesis 9.27.
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and though I see small hope to prevaile with any of you, for the belly hath no eares, and the Ale-house-haunter is usually a scorner, and derider of Gods Word;
and though I see small hope to prevail with any of you, for the belly hath no ears, and the Ale-house-haunter is usually a scorner, and derider of God's Word;
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yea your sin is worse then his was. 1. Wee read not that he did this in the time of Gods publike worship as you do. 2. He spent not his time so ill in gathering sticks,
yea your since is Worse then his was. 1. we read not that he did this in the time of God's public worship as you do. 2. He spent not his time so ill in gathering sticks,
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if any houses under heaven may well be called the tents of wickednes) as you are, that you cannot be drawn from these tents of wickednes, into the house of the Lord, no not upon the Lords day? you cannot pretend ignorance for your sin, no more then he that gathered sticks upon the Sabbath day could, you sin against your knowledge,
if any houses under heaven may well be called the tents of wickedness) as you Are, that you cannot be drawn from these tents of wickedness, into the house of the Lord, no not upon the lords day? you cannot pretend ignorance for your since, no more then he that gathered sticks upon the Sabbath day could, you sin against your knowledge,
And what spirit is it that maketh you to hate and loath the house of God as you do? that maketh you so farre in love with the tents of wickednes, I mean the ale-houses (the most of which,
And what Spirit is it that makes you to hate and loath the house of God as you do? that makes you so Far in love with the tents of wickedness, I mean the Alehouses (the most of which,
The spirit of God wrought that love in Davids heart to the house of God, that he professeth Psal. 84 10. He had rather be a doore-keeper in the house of his God,
The Spirit of God wrought that love in Davids heart to the house of God, that he Professes Psalm 84 10. He had rather be a doorkeeper in the house of his God,
and ratification of that law, Numb. 15.30, 32. O thinke of this, you that at this day do so presumptuously profane the Lords Sabbaths, not by gathering a few sticks,
and ratification of that law, Numb. 15.30, 32. O think of this, you that At this day do so presumptuously profane the lords Sabbaths, not by gathering a few sticks,
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even from gathering of Mannah upon the Sabbath day, Exo. 16.23. yea from doing any worke even about the making of the tabernacle, yea, or kindling a fire in any of their tabernacles upon the Sabbath day, Exod. 15. •, 3. And yet would he doe this;
even from gathering of Manna upon the Sabbath day, Exo. 16.23. yea from doing any work even about the making of the tabernacle, yea, or kindling a fire in any of their Tabernacles upon the Sabbath day, Exod 15. •, 3. And yet would he do this;
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because there is greater contempt done to God by them, then by the other. See this in a sin of omission, Iames 4.17. To him that knoweth to do well, and doth it not, to him it is sin. As if he had said;
Because there is greater contempt done to God by them, then by the other. See this in a since of omission, James 4.17. To him that Knoweth to do well, and does it not, to him it is since. As if he had said;
So Samuel speaketh of witchcraft, and Idolatry, as of the greatest sins, 1 Sam. 15.23. Rebellion is as the sin of witchcraft, and stubbornesse is as iniquity and idolatry.
So Samuel speaks of witchcraft, and Idolatry, as of the greatest Sins, 1 Sam. 15.23. Rebellion is as the since of witchcraft, and Stubbornness is as iniquity and idolatry.
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As the sin against the holy Ghost is the greatest sin of all sins, because it is most directly committed against God, hee that committeth it sinneth of meere malice and despite against God.
As the since against the holy Ghost is the greatest since of all Sins, Because it is most directly committed against God, he that Committeth it Sinneth of mere malice and despite against God.
then to breake many of the commandements of God, and in any man not to keepe the day of Christs birth holy in a solemne manner should be a greater sin then to break any one of Gods commandements,
then to break many of the Commandments of God, and in any man not to keep the day of Christ birth holy in a solemn manner should be a greater since then to break any one of God's Commandments,
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and him with fewer that did it not, because he knew it not Luke 12.47, 48. to make the torments of Chorazin more intollerable then those of Tire and Sidon, Mat. 11.22. Some sins yee see then are greater then other some.
and him with fewer that did it not, Because he knew it not Lycia 12.47, 48. to make the torments of Chorazin more intolerable then those of Tire and Sidon, Mathew 11.22. some Sins ye see then Are greater then other Some.
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And though the torments that the least sinner shall endure in hell be infinite, and such as no tongue can expresse, no heart can conceive how great and intollerable they will bee;
And though the torments that the least sinner shall endure in hell be infinite, and such as no tongue can express, no heart can conceive how great and intolerable they will be;
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And though the least in it owne nature doe deserve eternall torments, and foolish man cannot comprehend how there can be any degrees any ▪ Magis or Minus more or lesse in those torments, that are eternall and infinite;
And though the least in it own nature do deserve Eternal torments, and foolish man cannot comprehend how there can be any Degrees any ▪ Magis or Minus more or less in those torments, that Are Eternal and infinite;
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So when Saul thought that that hee had done, if it were any fault was but a very small one, Samuel telleth him, 1 Sam. 15.23. Rebellion is as the sin of witchcraft, and stubbornesse is as iniquity and idolatry.
So when Saul Thought that that he had done, if it were any fault was but a very small one, Samuel Telleth him, 1 Sam. 15.23. Rebellion is as the since of witchcraft, and Stubbornness is as iniquity and idolatry.
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though they had done it ignorantly, must bring their sacrifice unto the Priest or else there could be no atonement made betweene God and them, Levi. 5.17, 18.
though they had done it ignorantly, must bring their sacrifice unto the Priest or Else there could be no atonement made between God and them, Levi. 5.17, 18.
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or by entring into an hallowed Church, or by a knocke upon the brest, or by a Bishops blessing (as the Papists teach) then it might well be granted that some sins are veniall,
or by entering into an hallowed Church, or by a knock upon the breast, or by a Bishops blessing (as the Papists teach) then it might well be granted that Some Sins Are venial,
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Thirdly, Consider the price whereby we are redeemed from the punishment that is due unto us for the least offence that ever we committed against the Law of God,
Thirdly, Consider the price whereby we Are redeemed from the punishment that is due unto us for the least offence that ever we committed against the Law of God,
And to all that are under the curse of God, eternall death belongeth; according to that, Mat. 25.41. Depart from me ye cursed into everlasting fire prepared for the devill and his Angels.
And to all that Are under the curse of God, Eternal death belongeth; according to that, Mathew 25.41. Depart from me you cursed into everlasting fire prepared for the Devil and his Angels.
And thus runneth the sentence of the most righteous law of God, Galat. 3.10. Cursed is every one that continueth not in all things that are written in the booke of the law to doe them.
And thus Runneth the sentence of the most righteous law of God, Galatians 3.10. Cursed is every one that Continueth not in all things that Are written in the book of the law to do them.
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But these corporall deaths that the Lord smote them with in this manner, were evident documents and demonstrations that every one of them were worthy of eternall death for these sins.
But these corporal death's that the Lord smote them with in this manner, were evident documents and demonstrations that every one of them were worthy of Eternal death for these Sins.
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If any man shall object that these examples of Gods marvellous severity upon men for small sins, prove not that every small sin deserveth eternall death.
If any man shall Object that these Examples of God's marvellous severity upon men for small Sins, prove not that every small since deserveth Eternal death.
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when God had commanded him, 1 King. 20.36. 6. Vpon Moses himselfe whom God would have slaine in the Inn for delaying the circumcision of his child, Exod. 4.24. 7. Vpon many of the elect Corinthians, that for this very cause were smitten with death,
when God had commanded him, 1 King. 20.36. 6. Upon Moses himself whom God would have slain in the Inn for delaying the circumcision of his child, Exod 4.24. 7. Upon many of the elect Corinthians, that for this very cause were smitten with death,
as upon Lots wife who for looking backe (out of a loathnesse to leave the profits and pleasures of Sodom ) was turned into a pillar of salt, Gen. 19.26. 2. Vpon fifty thousand men of Bethshemesh who were slaine for looking into the Arke, 1 Sam. 6.19. 3. Vpon Vzzah for touching and staying the Arke when it was in danger to have fallen, 2 Sam. 6.7.5 4. Vpon the young Prophet, who being deceived by the old Prophet, did but eate and drinke in Bethel, which God had forbidden him to do, 1 King. 13.24. 5. Vpon the man that was slaine by a lyon for refusing to smite a Prophet of the Lord,
as upon Lots wife who for looking back (out of a loathness to leave the profits and pleasures of Sodom) was turned into a pillar of salt, Gen. 19.26. 2. Upon fifty thousand men of Bethshemesh who were slain for looking into the Ark, 1 Sam. 6.19. 3. Upon Uzzah for touching and staying the Ark when it was in danger to have fallen, 2 Sam. 6.7.5 4. Upon the young Prophet, who being deceived by the old Prophet, did but eat and drink in Bethel, which God had forbidden him to do, 1 King. 13.24. 5. Upon the man that was slain by a Lion for refusing to smite a Prophet of the Lord,
as upon Saul who for sparing of Agag, and saving the fattest of the oxen, and of the sheepe for sacrifice was utterly rejected of God, 1 Sam. 15.23. and upon Ananias and Saphira, who for dissembling in a small matter were suddenly strucken dead, Acts 5.3.
as upon Saul who for sparing of Agag, and Saving the Fattest of the oxen, and of the sheep for sacrifice was utterly rejected of God, 1 Sam. 15.23. and upon Ananias and Sapphira, who for dissembling in a small matter were suddenly strucken dead, Acts 5.3.
but of every lye, Ioh. 8.44. and of every vaine and petry oath, Mat. 5.37. Whatsoever is more then these (that is then yea in affirming any thing, and nay in denying) cometh NONLATINALPHABET from the wicked one ;
but of every lie, John 8.44. and of every vain and petry oath, Mathew 5.37. Whatsoever is more then these (that is then yea in affirming any thing, and nay in denying) comes from the wicked one;
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First, Consider the father that begetteth and engendreth it in us, and that is the devill, who is the father of every lye, not of the pernicious lye onely,
First, Consider the father that begetteth and engendereth it in us, and that is the Devil, who is the father of every lie, not of the pernicious lie only,
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because wee thinke that they are but small ones. 2. To confirme us against the error of the Papists, who to maintaine many other of their false doctrines the better, their doctrine of possibility to keepe the whole Law, their doctrine of merit, their doctrine of Purgatory, and such like;
Because we think that they Are but small ones. 2. To confirm us against the error of the Papists, who to maintain many other of their false doctrines the better, their Doctrine of possibility to keep the Whole Law, their Doctrine of merit, their Doctrine of Purgatory, and such like;
And first for instruction, To teach us how to judge of the hainousnesse of sin, that no sin is small or light to be accounted of, every sin even that that we thinke to be the least is a dead worke, as the Apostle calleth it, Heb. 6.1. deserveth eternall death.
And First for instruction, To teach us how to judge of the heinousness of since, that no since is small or Light to be accounted of, every since even that that we think to be the least is a dead work, as the Apostle calls it, Hebrew 6.1. deserveth Eternal death.
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even of our very dreames that savour of corruption, as it may appeare by the equity of that law we read of, Deut. 23.10, 11. Three speciall motives there be (besides the reasons you have heard of the last day in the use of instruction) that may be effectuall to perswade us unto this. First.
even of our very dreams that savour of corruption, as it may appear by the equity of that law we read of, Deuteronomy 23.10, 11. Three special motives there be (beside the Reasons you have herd of the last day in the use of instruction) that may be effectual to persuade us unto this. First.
and a despising, and sleighting of his commandement, that therfore we would take heed how wee give our selves liberty, either to commit the smallest sin that wee are tempted unto,
and a despising, and Slighting of his Commandment, that Therefore we would take heed how we give our selves liberty, either to commit the Smallest since that we Are tempted unto,
And that is for exhortation to perswade every one of us, that forasmuch as every sin is an offence against the Majesty of almighty God, a contempt done unto him,
And that is for exhortation to persuade every one of us, that forasmuch as every since is an offence against the Majesty of almighty God, a contempt done unto him,
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there is a kind of precisenesse in small matters that is no better then hypocrisie. Secondly, I say that all precisenes even in small matters is not hypocrisie.
there is a kind of preciseness in small matters that is no better then hypocrisy. Secondly, I say that all preciseness even in small matters is not hypocrisy.
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Daniel was precise even in a matter of ceremony, Dan. 1.8. H• purposed in his heart, that he would not defile himselfe, with the portion of the Kings meate.
daniel was precise even in a matter of ceremony, Dan. 1.8. H• purposed in his heart, that he would not defile himself, with the portion of the Kings meat.
Our Saviour was so precise, even in a matter of circumstance in Gods worship, as that because God had commanded the passeover should bee celebrated upon the fourteenth day of the first moneth, Numb. 9.3. he was content to be singular, and to differ in his judgement, and practise from the whole Church, rather then he would swerve from Gods commandement even in so small a matter.
Our Saviour was so precise, even in a matter of circumstance in God's worship, as that Because God had commanded the passover should be celebrated upon the fourteenth day of the First Monn, Numb. 9.3. he was content to be singular, and to differ in his judgement, and practise from the Whole Church, rather then he would swerve from God's Commandment even in so small a matter.
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because that was the Sabbath (and by a tradition of the Elders, they were forbidden to keepe two such festivities so neere together) yet durst not our Saviour doe so,
Because that was the Sabbath (and by a tradition of the Elders, they were forbidden to keep two such festivities so near together) yet durst not our Saviour do so,
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but kept his passeover two dayes before them, as appeareth, Ioh. 19.14. the day that hee was crucified on (which was you know the day after his passeover) was the day before theirs, the day of the preparation of the passeover.
but kept his passover two days before them, as appears, John 19.14. the day that he was Crucified on (which was you know the day After his passover) was the day before theirs, the day of the preparation of the passover.
The last example is Mordecayes, of whom we read, that he durst not do the smallest thing, no not so much as yeeld a formall complementall curtesie to Haman (being forbidden of God) no not to prevent the destruction of the whole Church, that was likely to have ensued upon it,
The last Exampl is Mordecays, of whom we read, that he durst not do the Smallest thing, no not so much as yield a formal complemental courtesy to Haman (being forbidden of God) no not to prevent the destruction of the Whole Church, that was likely to have ensued upon it,
The precepts, and rules we have in Gods word to guide us in this case, are likewise three. 1. We may not commit the least sin for the preventing of the greatest danger that may possibly ensue, if we doe it not.
The Precepts, and rules we have in God's word to guide us in this case, Are likewise three. 1. We may not commit the least since for the preventing of the greatest danger that may possibly ensue, if we do it not.
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Neither can Lot be excused, who to keepe the Sodomites from committing the sin against nature, offered them his two daughters to commit adultery withall. Genes. 19.8. There can bee no such necessitie layd upon Gods child at any time, that hee must needs doe either the smaller sins or the greater.
Neither can Lot be excused, who to keep the Sodomites from committing the since against nature, offered them his two daughters to commit adultery withal. Genesis. 19.8. There can be no such necessity laid upon God's child At any time, that he must needs do either the smaller Sins or the greater.
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or for the preventing of greater sin, we must follow the counsell of the Prophet, Psal. 37.5. Commit thy way to the Lord, trust also in him, and he shall bring it to passe.
or for the preventing of greater since, we must follow the counsel of the Prophet, Psalm 37.5. Commit thy Way to the Lord, trust also in him, and he shall bring it to pass.
even this is sufficient to condemne a man (if he repent not of it) that he hath given liberty to himselfe, to doe that that he doubted was unlawfull, and forbidden of God.
even this is sufficient to condemn a man (if he Repent not of it) that he hath given liberty to himself, to do that that he doubted was unlawful, and forbidden of God.
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For this the Apostle loved the Iewes in his time, and professeth Rom. 10.1, 2. that his hearts desire, and prayer to God for them, was that they might be saved :
For this the Apostle loved the Iewes in his time, and Professes Rom. 10.1, 2. that his hearts desire, and prayer to God for them, was that they might be saved:
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and worke of his spirit, and therefore to hate this in any (though I dare not say it is the sin against the holy Ghost) yet do I confidently affirme, that it is a neere neighbour unto it;
and work of his Spirit, and Therefore to hate this in any (though I Dare not say it is the since against the holy Ghost) yet do I confidently affirm, that it is a near neighbour unto it;
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because they had no ground for their conscience therein, but onely the commandement and traditions of men, Matth. 7.6, 7. The precisenesse of the Papists in keeping their Lent,
Because they had no ground for their conscience therein, but only the Commandment and traditions of men, Matthew 7.6, 7. The preciseness of the Papists in keeping their Lent,
Now unto these men, I have three things to say, 1. That there is a kind of precisenes in smal matters, that is indeed to be blamed as a certain note of hypocrisie. 2 That all precisenes is not so. 3. How men should carry themselves towards such as they so much mislike.
Now unto these men, I have three things to say, 1. That there is a kind of preciseness in small matters, that is indeed to be blamed as a certain note of hypocrisy. 2 That all preciseness is not so. 3. How men should carry themselves towards such as they so much mislike.
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And this is certainly one chiefe ground of all the contempt & hatred that most men do beare unto the servants of God, they esteem us all to be no better then hypocrites because of this.
And this is Certainly one chief ground of all the contempt & hatred that most men do bear unto the Servants of God, they esteem us all to be no better then Hypocrites Because of this.
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because with a perfect heart they had offered willingly. This is that that worketh true confidence, and security in the conscience of a Christian, as David speaketh, Psal. 119.6. Then shall I not be ashamed, when I have respect unto all thy commandements.
Because with a perfect heart they had offered willingly. This is that that works true confidence, and security in the conscience of a Christian, as David speaks, Psalm 119.6. Then shall I not be ashamed, when I have respect unto all thy Commandments.
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It is a certaine truth which Solomon speaketh of all the wayes of true piety, Prov. 3.17. Her wayes are wayes of pleasantnesse, and all her pathes are peace.
It is a certain truth which Solomon speaks of all the ways of true piety, Curae 3.17. Her ways Are ways of pleasantness, and all her paths Are peace.
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The conscience of Gods child towards Gods commandements, is as tender a thing as the apple of the eye, the least thing will offend it. 2. This precisenes in making conscience of the least sin, will not make a Christian life wearisome and uncomfortable unto him;
The conscience of God's child towards God's Commandments, is as tender a thing as the apple of the eye, the least thing will offend it. 2. This preciseness in making conscience of the least since, will not make a Christian life wearisome and uncomfortable unto him;
Wee have an old proverb, Qui medicè vivit miserè vivit If a man have so crazy a stomack, that if in eating or drinking, he swerve never so little from the rules of Physicke,
we have an old proverb, Qui medicè vivit miserè vivit If a man have so crazy a stomach, that if in eating or drinking, he swerve never so little from the rules of Physic,
We are apt to thinke that this precisenesse, this strictnesse to watch, and take heed to our selves, that wee offend not in the least thing, putteth such a yoke upon a Christians necke,
We Are apt to think that this preciseness, this strictness to watch, and take heed to our selves, that we offend not in the least thing, putteth such a yoke upon a Christians neck,
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So that if a man make no conscience of his thoughts, how vaine, wanton, malicious, worldly they bee, that never troubleth him, certainly he is not restrained from any wicked speeches,
So that if a man make no conscience of his thoughts, how vain, wanton, malicious, worldly they be, that never Troubles him, Certainly he is not restrained from any wicked Speeches,
He that hath sayd, Esay 1.16. Cease to do evill, do nothing that is evill, do no hurt to any, hath said also in the next verse, Esay 1.17. Learne to do well, and Matthew 25.30. Cast the unprofitable servant (him that hath done no good, whose life hath beene no way usefull nor profitable unto others) into utter darkenesse, and Ephes. 5.16. Redeeme the time, make conscience of spending it unfruitfully.
He that hath said, Isaiah 1.16. Cease to do evil, do nothing that is evil, do not hurt to any, hath said also in the next verse, Isaiah 1.17. Learn to do well, and Matthew 25.30. Cast the unprofitable servant (him that hath done no good, whose life hath been no Way useful nor profitable unto Others) into utter darkness, and Ephesians 5.16. redeem the time, make conscience of spending it unfruitfully.
He that hath said, we must use to pray, and God will powre out his wrath upon the families that call not on his name, Ieremy 10.25. hath said also, Iohn 4.24. God is a spirit, and they that worship him, must worship him in spirit, and in truth and Exodus 20.17. The Lord will not hold him guiltlesse, that taketh his name in vaine.
He that hath said, we must use to pray, and God will pour out his wrath upon the families that call not on his name, Ieremy 10.25. hath said also, John 4.24. God is a Spirit, and they that worship him, must worship him in Spirit, and in truth and Exodus 20.17. The Lord will not hold him guiltless, that Takes his name in vain.
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He that hath said, Exo. 20.10. on the Sabbath thou shalt doe no manner of worke, hath said also, Esay. 58.13. Thou mayest not follow thy pleasures on my holy day — nor speake thine owne words.
He that hath said, Exo. 20.10. on the Sabbath thou shalt do no manner of work, hath said also, Isaiah. 58.13. Thou Mayest not follow thy pleasures on my holy day — nor speak thine own words.
though he seeme to keepe all the rest, is guilty of all, and doth not indeed with any uprightnes of heart, keep any one of the commandements of God, Iam. 2.10, 11. Because he that said, do not commit adultery; said also, do not kill. He that said, Levit. 24.16. Hee that blasphemeth the name of the Lord, shall surely be put to death, sweare not great oathes, hath said also, Matt. 5.34. Sweare not at all. He that hath said, Levit. 19.17. Thou shalt not hate thy brother in thy heart ; hath said also, Col. 3.8. Put away anger, yeeld not unto, please not thy selfe in this, that thou art so apt to be angry.
though he seem to keep all the rest, is guilty of all, and does not indeed with any uprightness of heart, keep any one of the Commandments of God, Iam. 2.10, 11. Because he that said, do not commit adultery; said also, do not kill. He that said, Levit. 24.16. He that Blasphemeth the name of the Lord, shall surely be put to death, swear not great Oaths, hath said also, Matt. 5.34. Swear not At all. He that hath said, Levit. 19.17. Thou shalt not hate thy brother in thy heart; hath said also, Col. 3.8. Put away anger, yield not unto, please not thy self in this, that thou art so apt to be angry.
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The third and last motive is this, that hee that giveth liberty to himselfe in the least sin, doth not abstaine from the grossest out of conscience towards God,
The third and last motive is this, that he that gives liberty to himself in the least since, does not abstain from the Grossest out of conscience towards God,
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In this respect, we find that the civill, honest, and morall man that hath lived unblamably in respct of any grosse sin all his life time, is in farre worse case then many a one that hath bin a notorious evil liver,
In this respect, we find that the civil, honest, and moral man that hath lived unblamably in respect of any gross since all his life time, is in Far Worse case then many a one that hath been a notorious evil liver,
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The second motive unto it is this, that by these small sins we bring our selves into greater danger (in some respects) then by committing of those that we do account greater.
The second motive unto it is this, that by these small Sins we bring our selves into greater danger (in Some respects) then by committing of those that we do account greater.
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On the contrary David giving himselfe liberty in idlenesse, and wanton lookes, 2. Sam. 11.1, 2. was left to himselfe to fall to those foule sins, he so much bewaileth and complaineth of in this psalme.
On the contrary David giving himself liberty in idleness, and wanton looks, 2. Sam. 11.1, 2. was left to himself to fallen to those foul Sins, he so much bewaileth and Complaineth of in this psalm.
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and with his thought also, bound them to the good abearing, Iob 31.1. resolved with himselfe to make conscience of, and to abstaine from all wanton lookes, and thoughts also;
and with his Thought also, bound them to the good abearing, Job 31.1. resolved with himself to make conscience of, and to abstain from all wanton looks, and thoughts also;
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then shall I be upright, and I shall be innocent from the great transgression. So Iob to preserve himselfe from fornication, and adultery, made a covenant with his eye,
then shall I be upright, and I shall be innocent from the great Transgression. So Job to preserve himself from fornication, and adultery, made a Covenant with his eye,
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This is plaine in that prayer of David, Psal. 19.12, 13. Cleanse thou me from secret faults, keepe back thy servant also from presumptuous sins, let them not have dominion over me,
This is plain in that prayer of David, Psalm 19.12, 13. Cleanse thou me from secret Faults, keep back thy servant also from presumptuous Sins, let them not have dominion over me,
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a common sin (God knoweth in these dayes, and such as most men count a very small sin (if any sin at all) for this cause God shall send them strong delusion, that they should beleeve a lie ;
a Common since (God Knoweth in these days, and such as most men count a very small since (if any since At all) for this cause God shall send them strong delusion, that they should believe a lie;
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and loosenes, and security in smaller sins, by leaving them to themselves, & giving them up to grosser sins, 2 Thess. 2.10, 11. Because men received not the love of the truth (professed it formally,
and looseness, and security in smaller Sins, by leaving them to themselves, & giving them up to grosser Sins, 2 Thess 2.10, 11. Because men received not the love of the truth (professed it formally,
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or to bind or restraine us from the foulest, and grossest sins? 2. Because it is the naturall effect of sin (specially being wittingly committed) to make a man apter to sin, to go further in sin. Rom. 6.19. You have yeelded your members servants to uncleannes, and to iniquity unto iniquity.
or to bind or restrain us from the Foulest, and Grossest Sins? 2. Because it is the natural Effect of since (specially being wittingly committed) to make a man apter to since, to go further in since. Rom. 6.19. You have yielded your members Servants to uncleanness, and to iniquity unto iniquity.
And this must needs be so, 1. Because in giving our selves liberty in the least thing that we know God hath forbidden, we break the bond & cord that should restraine us from any sin,
And this must needs be so, 1. Because in giving our selves liberty in the least thing that we know God hath forbidden, we break the bound & cord that should restrain us from any since,
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yet towards such as oppose themselves against the truth in main, and fundamentall articles thereof, Christians are bound to shew themselves strange, to shun all voluntary,
yet towards such as oppose themselves against the truth in main, and fundamental Articles thereof, Christians Are bound to show themselves strange, to shun all voluntary,
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& submit my selfe unto it It is the Lord. In every truth that is taught us, in every commandement that is pressed upon us, in every reproofe that is given us, in every threat that is denounced against us,
& submit my self unto it It is the Lord. In every truth that is taught us, in every Commandment that is pressed upon us, in every reproof that is given us, in every threat that is denounced against us,
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The first respecteth the speaker himselfe. It is the Lord, saith Ely, 1 Sam. 3.18. when Samuel a child declared to him, what God had threatned to bring upon him, and his house.
The First respecteth the speaker himself. It is the Lord, Says Ely, 1 Sam. 3.18. when Samuel a child declared to him, what God had threatened to bring upon him, and his house.
So it is said of Noah when God had revealed to him his purpose for the destruction of the world. Heb. 11.7. He was moved with feare and prepared the arke for the saving of his house.
So it is said of Noah when God had revealed to him his purpose for the destruction of the world. Hebrew 11.7. He was moved with Fear and prepared the Ark for the Saving of his house.
and hugd them. 4 and lastly. See this in the word of reproofe, and threatning; we must be moved and affected with the rebukes, and menaces of the word.
and hugd them. 4 and lastly. See this in the word of reproof, and threatening; we must be moved and affected with the rebukes, and menaces of the word.
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Every truth revealed in the Word, is sweet to a good heart, Psal. 119.103. O how sweet are thy words unto my tast? yea sweeter then any hony unto my mouth.
Every truth revealed in the Word, is sweet to a good heart, Psalm 119.103. Oh how sweet Are thy words unto my taste? yea Sweeten then any honey unto my Mouth.
and submitted themselves to Gods ordinance in his ministery) but the Pharisees and Lawyers (that did not so) rejected the counsell of God against themselves.
and submitted themselves to God's Ordinance in his Ministry) but the Pharisees and Lawyers (that did not so) rejected the counsel of God against themselves.
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So it is said of Iohns hearers, Luk. 7.29, 30. All the people that heard him and the publicans justified God, being baptized with the baptisme of Iohn, (they tooke to heart the things that God spake by him,
So it is said of Iohns hearers, Luk. 7.29, 30. All the people that herd him and the Publicans justified God, being baptised with the Baptism of John, (they took to heart the things that God spoke by him,
and that upon paine of his eternall curse. Deut. 27.26. Cursed be he that confirmeth not all the words of this law, and all the people shall say Amen.
and that upon pain of his Eternal curse. Deuteronomy 27.26. Cursed be he that confirmeth not all the words of this law, and all the people shall say Amen.
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even those commandements of God which are most against us, and those corruptions that are strongest in us. So speaketh David, Psal. 119.128. I esteeme all thy precepts concerning all things, to be right. And Paul Rom. 7.12. The law is holy, and the commandement is holy, and just, and good.
even those Commandments of God which Are most against us, and those corruptions that Are Strongest in us. So speaks David, Psalm 119.128. I esteem all thy Precepts Concerning all things, to be right. And Paul Rom. 7.12. The law is holy, and the Commandment is holy, and just, and good.
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See the truth of this 1 in the word of Doctrine, and of all those truths that God hath revealed to us in his word. Psal. 19.9. The judgements of the Lord (by which he meaneth the whole word, not the law onely as appeareth plainely by the effect of them mentioned vers. 10.) are true (and not so onely but) righteous altogether. According to that which the Lord speaketh of them, Pro. 8.8. All the words of my mouth are in righteousnesse, there is nothing that is froward or perverse in them.
See the truth of this 1 in the word of Doctrine, and of all those truths that God hath revealed to us in his word. Psalm 19.9. The Judgments of the Lord (by which he means the Whole word, not the law only as appears plainly by the Effect of them mentioned vers. 10.) Are true (and not so only but) righteous altogether. According to that which the Lord speaks of them, Pro 8.8. All the words of my Mouth Are in righteousness, there is nothing that is froward or perverse in them.
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if they by extraordinary repentance, and humiliation did not prevent it. For so it is said, Ionah 3.5. So the people of Nineveh beleeved God, and proclaimed a fast.
if they by extraordinary Repentance, and humiliation did not prevent it. For so it is said, Jonah 3.5. So the people of Nineveh believed God, and proclaimed a fast.
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So what likelihood of truth was there in the reproofe and threatning of vengeance that Ionah preached to the Ninivites, Ionah 3.4. He cryed and said yet forty daies and Niniveh shall be overthrowne.
So what likelihood of truth was there in the reproof and threatening of vengeance that Jonah preached to the Ninevites, Jonah 3.4. He cried and said yet forty days and Nineveh shall be overthrown.
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How unlikely, how impossible would this seeme to all wise men in the world? How would they scorne and deride Noahs preaching of such a doctrine as this? Yet did Noah verily beleeve this and preached this, 2 Pet. 2.5.
How unlikely, how impossible would this seem to all wise men in the world? How would they scorn and deride Noahs preaching of such a Doctrine as this? Yet did Noah verily believe this and preached this, 2 Pet. 2.5.
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and behold I will destroy them, with the earth? And how would God destroy them? By a floud, verse 17. I even I do bring a floud of waters upon the earth, to destroy all flesh.
and behold I will destroy them, with the earth? And how would God destroy them? By a flood, verse 17. I even I do bring a flood of waters upon the earth, to destroy all Flesh.
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and threatning which God delivered to Noah, and would have him to preach, and publish to the whole world. Gen. 6.13. The end of all flesh is come before me, for the earth is filled with violence through them;
and threatening which God Delivered to Noah, and would have him to preach, and publish to the Whole world. Gen. 6.13. The end of all Flesh is come before me, for the earth is filled with violence through them;
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and being fully perswaded that what he had promised, he was able also to performe. And of Sarah he saith, Heb. 11.11. She judged him faithfull who had promised.
and being Fully persuaded that what he had promised, he was able also to perform. And of Sarah he Says, Hebrew 11.11. She judged him faithful who had promised.
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What a strange promise was that which God made to Abraham when hee was an hundred yeares old that he would give him a feed and posterity that should be as innumerable as the stars in the firmament, Gen. 15.5. and that by Sarah an old, and a barren woman, Gen. 17.16.
What a strange promise was that which God made to Abraham when he was an hundred Years old that he would give him a feed and posterity that should be as innumerable as the Stars in the firmament, Gen. 15.5. and that by Sarah an old, and a barren woman, Gen. 17.16.
and Gentiles? How many reasons might they have alledged against these commandements? yet when God had once spoken it, they were fully perswaded they must doe it,
and Gentiles? How many Reasons might they have alleged against these Commandments? yet when God had once spoken it, they were Fully persuaded they must do it,
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nor promises, nor reproofes or threatnings. 2. There is the word of precept or commandement. 3. There is the word of promise. 4. There is the word of reproofe and denunciation of Gods judgements against sinne.
nor promises, nor reproofs or threatenings. 2. There is the word of precept or Commandment. 3. There is the word of promise. 4. There is the word of reproof and denunciation of God's Judgments against sin.
for by them the spirit of God is said to speake to the Churches, Rev. 2 7. They are therefore called the Oracles of God, Heb. 5. •2. 2. By the ministery of his servants that speake to us by authority,
for by them the Spirit of God is said to speak to the Churches, Rev. 2 7. They Are Therefore called the Oracles of God, Hebrew 5. •2. 2. By the Ministry of his Servants that speak to us by Authority,
In which respect they are called lively oracles, Acts 7.38. 2. Sometimes secretly by dreames and visions, Acts 18.9. God spake to Paul by night in a vision.
In which respect they Are called lively oracles, Acts 7.38. 2. Sometime secretly by dreams and visions, Acts 18.9. God spoke to Paul by night in a vision.
yet doth David 1 justifie the Lord in all this, yea 2 he professeth heere that he did therefore thus accuse himselfe, that he might justifie the Lord, in all this that he hath said against him.
yet does David 1 justify the Lord in all this, yea 2 he Professes Here that he did Therefore thus accuse himself, that he might justify the Lord, in all this that he hath said against him.
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and abused by his owne son, and that before his owne eyes, that is, himselfe should know it, 4. That all this should be done openly, all Israel should take notice of it;
and abused by his own son, and that before his own eyes, that is, himself should know it, 4. That all this should be done openly, all Israel should take notice of it;
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as you shall see it recorded, 2 Sam. 12.10 — 12. namely, 1. That the sword shall never depart from his house, 2. That he would raise up evill against him out of his owne house, 3. That his wives should be defiled,
as you shall see it recorded, 2 Sam. 12.10 — 12. namely, 1. That the sword shall never depart from his house, 2. That he would raise up evil against him out of his own house, 3. That his wives should be defiled,
So that you see there be two parts of this reason, why David doth thus confesse his sinne. 1 That God might be justified in whatsoever he had spoken. 2 That God might be cleared in the judgements he had already,
So that you see there be two parts of this reason, why David does thus confess his sin. 1 That God might be justified in whatsoever he had spoken. 2 That God might be cleared in the Judgments he had already,
and give glory unto thee and acknowledge thy righteousnesse, both in that which thou hast spoken and threatned against me by thy servant Nathan, and in those judgements also which thou hast already executed upon me, in taking away my child,
and give glory unto thee and acknowledge thy righteousness, both in that which thou hast spoken and threatened against me by thy servant Nathan, and in those Judgments also which thou hast already executed upon me, in taking away my child,
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as if his meaning should be, I have therefore sinned against thee, and done this evill in thy sight, that thou mightest be justified when thou speakest, &c. But these words have reference to the third verse, and his meaning is this.
as if his meaning should be, I have Therefore sinned against thee, and done this evil in thy sighed, that thou Mightest be justified when thou Speakest, etc. But these words have Referente to the third verse, and his meaning is this.
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Doe not my words (saith the Lord, Mic. 2.7.) do good to him that walketh uprightly? As if God should say, Is there any thing in all my Word that is not wholsome,
Do not my words (Says the Lord, Mic. 2.7.) do good to him that walks uprightly? As if God should say, Is there any thing in all my Word that is not wholesome,
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and profitable unto my people? This moved Hezekiah to receive that sharpe message so well, 2 King 20.19. Good is the Word of the Lord which thou hast spoken.
and profitable unto my people? This moved Hezekiah to receive that sharp message so well, 2 King 20.19. Good is the Word of the Lord which thou hast spoken.
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For this is a common sinne, yea a mother sinne, and cause of most other sinnes, that men do not justifie God when he speaketh, give not that honour to the Word of God that is due unto it. Foure sorts of men especially there be, that offend this way.
For this is a Common sin, yea a mother sin, and cause of most other Sins, that men do not justify God when he speaks, give not that honour to the Word of God that is due unto it. Foure sorts of men especially there be, that offend this Way.
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but after many yeares enjoying of the Word, are not fully perswaded of many truths, many articles of the faith, that are clearely revealed and taught in the Word;
but After many Years enjoying of the Word, Are not Fully persuaded of many truths, many Articles of the faith, that Are clearly revealed and taught in the Word;
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how excellent soever their gifts were, as to receive any thing upon their credit but they searched the Scripture daily to see whether the Doctrine were sound,
how excellent soever their Gifts were, as to receive any thing upon their credit but they searched the Scripture daily to see whither the Doctrine were found,
Thirdly, it is no signe of infidelity nor of an ungracious heart in a man, to have thoughts rising sometimes in his heart to doubt of the most cleare and evident truths that are revealed in the Word, thoughts of infidelity, of atheisme, of blasphemy.
Thirdly, it is no Signen of infidelity nor of an ungracious heart in a man, to have thoughts rising sometime in his heart to doubt of the most clear and evident truths that Are revealed in the Word, thoughts of infidelity, of atheism, of blasphemy.
And such evill motions of Satan our blessed Saviour himselfe was subject unto, he was tempted by the divell to make away himselfe, Mat. 4.6. and to fall downe, and worship the divell, Mat. 4.9.
And such evil motions of Satan our blessed Saviour himself was Subject unto, he was tempted by the Devil to make away himself, Mathew 4.6. and to fallen down, and worship the Devil, Mathew 4.9.
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And they may come sometimes from the corruption of our owne heart. And such evill motions the holy Apostle was subject unto, 2 Cor. 12.7. he felt a thorne in his flesh ;
And they may come sometime from the corruption of our own heart. And such evil motions the holy Apostle was Subject unto, 2 Cor. 12.7. he felt a thorn in his Flesh;
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Neither is it an argument of an heart void of grace, to be borne downe for a time by the violence of these motions of infidelity and suddenly to yeeld unto them.
Neither is it an argument of an heart void of grace, to be born down for a time by the violence of these motions of infidelity and suddenly to yield unto them.
For Sarah was so, Gen. 18.12, 13. when shee laughed within her selfe and said, Shall I that am so old have a child? And David was so when Psal. 116.11. he said in his hast, all men are liars.
For Sarah was so, Gen. 18.12, 13. when she laughed within her self and said, Shall I that am so old have a child? And David was so when Psalm 116.11. he said in his haste, all men Are liars.
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And so did Paul when he felt the evill motions of his flesh it was unto him as a thorne in his flesh, it pained and grieved him exceedingly, he besought the Lord thrice that it might depart from him, 2 Cor. 12.7, 8. Yea he saith that this was given him of God of purpose to humble him.
And so did Paul when he felt the evil motions of his Flesh it was unto him as a thorn in his Flesh, it pained and grieved him exceedingly, he besought the Lord thrice that it might depart from him, 2 Cor. 12.7, 8. Yea he Says that this was given him of God of purpose to humble him.
And so may I say to every child of God that is thus troubled with these motions of Atheisme and blasphemy, certainely they are given thee of God to humble thee;
And so may I say to every child of God that is thus troubled with these motions of Atheism and blasphemy, Certainly they Are given thee of God to humble thee;
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nor be certainely perswaded of any truth, that is clearely revealed in it, can never grow to any certainty in religion, cannot justifie the Lord when he speaketh,
nor be Certainly persuaded of any truth, that is clearly revealed in it, can never grow to any certainty in Religion, cannot justify the Lord when he speaks,
why do ye not beleeve me? Then he addeth, verse 47. shall I tell you the cause? Ye therefore heare not (that is beleeve not) because ye are not of God ; and 10.26. Ye beleeve not because ye are not of my sheepe, as I said unto you ;
why do you not believe me? Then he adds, verse 47. shall I tell you the cause? You Therefore hear not (that is believe not) Because you Are not of God; and 10.26. You believe not Because you Are not of my sheep, as I said unto you;
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and dispute against many things that God hath spoken in his Word, they that call into question many main points of our Christian religion, clearely revealed in the Word,
and dispute against many things that God hath spoken in his Word, they that call into question many main points of our Christian Religion, clearly revealed in the Word,
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because they see not how they can stand with reason, that turne all religion into disputation, they that do thus, do not justifie God when he speaketh, rest not upon the authority of his Word,
Because they see not how they can stand with reason, that turn all Religion into disputation, they that do thus, do not justify God when he speaks, rest not upon the Authority of his Word,
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and hath felt the saving power of Gods Word in himselfe, hath his thoughts captivated, as the Apostle saith, 2 Cor. 10.5. and will say as 2 Cor. 13.8. We can do nothing against the truth, but for the truth.
and hath felt the Saving power of God's Word in himself, hath his thoughts captivated, as the Apostle Says, 2 Cor. 10.5. and will say as 2 Cor. 13.8. We can do nothing against the truth, but for the truth.
And with these disputers we may fitly rancke the most of our people that can well endure to heare the religion they professe, any truth of God that they have heard,
And with these disputers we may fitly rank the most of our people that can well endure to hear the Religion they profess, any truth of God that they have herd,
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Whereas if we ever learned to justifie God when he speaketh, and to beleeve undoubtedly that which God hath revealed and to receive it with love, it would be a matter of extreme griefe and trouble of mind unto us to heare any thing that should give us cause to doubt of our religion;
Whereas if we ever learned to justify God when he speaks, and to believe undoubtedly that which God hath revealed and to receive it with love, it would be a matter of extreme grief and trouble of mind unto us to hear any thing that should give us cause to doubt of our Religion;
If we shall receive such into our houses, or bid them God speed we make our selves partakers of their sinnes, 2 Iohn 10, 11. Such we are bound to shew our detestation unto and to hold them accursed,
If we shall receive such into our houses, or bid them God speed we make our selves partakers of their Sins, 2 John 10, 11. Such we Are bound to show our detestation unto and to hold them accursed,
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If any man should goe about to touch or undermine you in your freehold, and to find holes in your leases or evidence whereby you hold your lands, your hearts would rise against him,
If any man should go about to touch or undermine you in your freehold, and to find holes in your leases or evidence whereby you hold your Lands, your hearts would rise against him,
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and his eternall salvation, did never yet find any sound comfort in it. According to that saying of David, Psal. 1•9. 111. Thy testimonies have I taken as an heritage for ever, for they are the rejoycing of mine heart.
and his Eternal salvation, did never yet find any found Comfort in it. According to that saying of David, Psalm 1•9. 111. Thy testimonies have I taken as an heritage for ever, for they Are the rejoicing of mine heart.
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Now this Doctrine serveth unto two uses especially. 1. For instruction, and the informing of our judgements. 2. For exhortation and working upon our will, and affections. For the first.
Now this Doctrine serves unto two uses especially. 1. For instruction, and the informing of our Judgments. 2. For exhortation and working upon our will, and affections. For the First.
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First, How is the Lord said heere to judge any? To which I answer, that (not to trouble you with any other acception of this word) by Gods judging David heere meaneth Gods correcting of men;
First, How is the Lord said Here to judge any? To which I answer, that (not to trouble you with any other acception of this word) by God's judging David Here means God's correcting of men;
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And so is this word used, 1 Cor. 11.32. When we are judged we are chastened of the Lord, and 1 Pet. 4.17. Iudgement must begin at the house of God. The second question is this.
And so is this word used, 1 Cor. 11.32. When we Are judged we Are chastened of the Lord, and 1 Pet. 4.17. Judgement must begin At the house of God. The second question is this.
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Whereunto I answer, That he meaneth. 1. That correction which the Lord had already taken of him, both in smiting the child he had begotten in adultery, with grievous sicknesse first,
Whereunto I answer, That he means. 1. That correction which the Lord had already taken of him, both in smiting the child he had begotten in adultery, with grievous sickness First,
which I mentioned unto you the last day out of 2 Sam. 12.10, 11. Yea 3 howsoever God should be pleased to judge him (for he limits not his speech either to that, that the Lord had already done upon the child,
which I mentioned unto you the last day out of 2 Sam. 12.10, 11. Yea 3 howsoever God should be pleased to judge him (for he Limits not his speech either to that, that the Lord had already done upon the child,
or to that that Nathan threatned he would further do, but speaketh indefinitely) as if he should have said, Whatsoever thou shalt inflict upon me, thou art cleare when thou judgest me.
or to that that Nathan threatened he would further do, but speaks indefinitely) as if he should have said, Whatsoever thou shalt inflict upon me, thou art clear when thou Judges me.
I answer, 1. He is cleare in himselfe from the least spot, or stain, or mixture of injustice in any of the judgements or corrections he layeth upon men. Ps. 119.137. Righteous art thou, O Lord, and upright are thy judgements.
I answer, 1. He is clear in himself from the least spot, or stain, or mixture of injustice in any of the Judgments or corrections he Layeth upon men. Ps. 119.137. Righteous art thou, Oh Lord, and upright Are thy Judgments.
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even of them that are most apt to cavill at his judgements. For so the Apostle citeth this place, and interpreteth the meaning of it, Rom. 3.4. That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
even of them that Are most apt to cavil At his Judgments. For so the Apostle citeth this place, and interpreteth the meaning of it, Rom. 3.4. That thou Mightest be justified in thy sayings, and Mightest overcome when thou art judged.
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Then the fourth, & last questiō is, How could David by confessing his sin heere, make the Lord cleare from al injustice in his judgements, & correctiōs upō him?
Then the fourth, & last question is, How could David by confessing his since Here, make the Lord clear from all injustice in his Judgments, & corrections upon him?
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and Prophets, and thou hast given them bloud to drink for they are worthy; and I heard another out of the altar say, even so, Lord God Almighty, true, and righteous are thy judgements.
and prophets, and thou hast given them blood to drink for they Are worthy; and I herd Another out of the altar say, even so, Lord God Almighty, true, and righteous Are thy Judgments.
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But yet David by accusing himselfe thus, and confessing his sinne may be said to cleare the Lord, that is to acknowledge the Lord to be cleare when he judged him;
But yet David by accusing himself thus, and confessing his sin may be said to clear the Lord, that is to acknowledge the Lord to be clear when he judged him;
And indeed till men see their sins, and can confesse them, and bee soundly touched and humbled with the sense of them, they can never heartily acknowledge Gods righteousnesse in correcting of them, but from the teeth outward;
And indeed till men see their Sins, and can confess them, and be soundly touched and humbled with the sense of them, they can never heartily acknowledge God's righteousness in correcting of them, but from the teeth outward;
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and throughly humbled for his sin, he can never soundly, and throughly acknowledge Gods righteousnesse in his corrections upon him, specially if they be sharpe indeed, and more then ordinary;
and thoroughly humbled for his since, he can never soundly, and thoroughly acknowledge God's righteousness in his corrections upon him, specially if they be sharp indeed, and more then ordinary;
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Who dare say wherefore hast thou done so? See an example of this in Aaron when God had executed a very strange judgement on his two eldest sonnes that were Priests,
Who Dare say Wherefore hast thou done so? See an Exampl of this in Aaron when God had executed a very strange judgement on his two eldest Sons that were Priests,
This is plaine in the Lords speech to Iob 40.8. Wilt thou also disanull my judgement? wilt thou condemne me that thou maist be righteous? How could Iob be charged to do thus? He was in some measure humbled and did confesse his sin as appeareth vers. 4. Behold I am vile, what shall I answer thee? I will lay my hand upon my mouth.
This is plain in the lords speech to Job 40.8. Wilt thou also disannul my judgement? wilt thou condemn me that thou Mayest be righteous? How could Job be charged to do thus? He was in Some measure humbled and did confess his since as appears vers. 4. Behold I am vile, what shall I answer thee? I will lay my hand upon my Mouth.
But he had not yet done it so throughly, and sufficiently as after he did, Iob 22 1 — 6. He had in himselfe a secret conceit that he was not so sinfull as to deserve such afflictions as he had endured.
But he had not yet done it so thoroughly, and sufficiently as After he did, Job 22 1 — 6. He had in himself a secret conceit that he was not so sinful as to deserve such afflictions as he had endured.
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Thus therefore David did heere by confessing his sin cleare the Lord, thereby he was brought heartily to acknowledge Gods justice in correcting of him.
Thus Therefore David did Here by confessing his since clear the Lord, thereby he was brought heartily to acknowledge God's Justice in correcting of him.
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First, They have bound themselves to silence in this case, so as they durst not give liberty to their tongue or thought, to murmur or repine against any of Gods judgements.
First, They have bound themselves to silence in this case, so as they durst not give liberty to their tongue or Thought, to murmur or repine against any of God's Judgments.
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then impute the least shadow of injustice unto the Lord, and check our selves in that manner, that holy Iob did, Iob 42.3. I have uttered that I understood not, things too wonderfull for me, which I knew not.
then impute the least shadow of injustice unto the Lord, and check our selves in that manner, that holy Job did, Job 42.3. I have uttered that I understood not, things too wonderful for me, which I knew not.
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who when he had but (by occasion of this doctrine of reprobation) mentioned this objection, Is there unrighteousnesse with God? abhorreth it presently,
who when he had but (by occasion of this Doctrine of reprobation) mentioned this objection, Is there unrighteousness with God? abhorreth it presently,
Let every one of us strive to suppresse and to reject with detestation, and trembling all thoughts that shall rise in our hearts to call into question the righteousnesse of God, in any of his decrees or judgements.
Let every one of us strive to suppress and to reject with detestation, and trembling all thoughts that shall rise in our hearts to call into question the righteousness of God, in any of his decrees or Judgments.
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1. The manifestation of his glorious justice and wrath against sinne, upon the reprobate, Rom 9.22. 2. The manifestation of his glorious mercy towards his elect, which could never have beene so glorious,
1. The manifestation of his glorious Justice and wrath against sin, upon the Reprobate, Rom 9.22. 2. The manifestation of his glorious mercy towards his elect, which could never have been so glorious,
But the thing that moved God to make that decree, and the end he intended, and aimed at in it, was the manifestation of his owne glory, Pro. 16.4. The Lord hath made all things for himselfe, yea even the wicked for the day of evill.
But the thing that moved God to make that Decree, and the end he intended, and aimed At in it, was the manifestation of his own glory, Pro 16.4. The Lord hath made all things for himself, yea even the wicked for the day of evil.
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Who hath first given unto him, and it shall be recompensed to him againe? Secondly, God never condemneth any, nor did decree to condemne any but for sinne.
Who hath First given unto him, and it shall be recompensed to him again? Secondly, God never Condemneth any, nor did Decree to condemn any but for sin.
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& to account it a most absurd, and unreasonable Doctrine, and all because they cannot conceive how it can stand with justice, that God should make such a decree as that is.
& to account it a most absurd, and unreasonable Doctrine, and all Because they cannot conceive how it can stand with Justice, that God should make such a Decree as that is.
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See another example of this in Iob, whose afflictions you know were very strange, and such as asmuch exception might have beene taken against Gods righteousnesse in them,
See Another Exampl of this in Job, whose afflictions you know were very strange, and such as as exception might have been taken against God's righteousness in them,
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& heartily to acknowledge all is just, and righteous that the Lord hath done. See an example of this in David, Psal. 119.75. I know ô Lord that thy judgements are right, and that thou in faithfulnes hast afflicted me.
& heartily to acknowledge all is just, and righteous that the Lord hath done. See an Exampl of this in David, Psalm 119.75. I know o Lord that thy Judgments Are right, and that thou in faithfulness hast afflicted me.
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as appeareth by that which is said of it, Lam. 1.12. and Dan. 9.12. yet the Church speaking of it professeth, Lam. 1.18. The Lord is righteous, for I have rebelled against him. and Neh. 9.33.
as appears by that which is said of it, Lam. 1.12. and Dan. 9.12. yet the Church speaking of it Professes, Lam. 1.18. The Lord is righteous, for I have rebelled against him. and Neh 9.33.
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that in obedience to God, hee gave his back to the smiters, and his cheeks to them that plucked off his haire, he hid not his face from shame, and spitting. and Ioh. 18.11.
that in Obedience to God, he gave his back to the smiters, and his cheeks to them that plucked off his hair, he hid not his face from shame, and spitting. and John 18.11.
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Shall I not drink the cup that my father giveth me? So must all the members of Christ, in their measure, willingly drink the cup, that their heavenly father giveth them, acknowledge it is never a whit too much,
Shall I not drink the cup that my father gives me? So must all the members of christ, in their measure, willingly drink the cup, that their heavenly father gives them, acknowledge it is never a whit too much,
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nay not so much as they have righteously deserved. So it is said of Gods people Lev. 26.41. when their uncircumcised hearts are humbled, they shall then accept of the punishment of their iniquity.
nay not so much as they have righteously deserved. So it is said of God's people Lev. 26.41. when their uncircumcised hearts Are humbled, they shall then accept of the punishment of their iniquity.
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and that in so strange a manner, he was so far from repining, that he bursteth forth into these words, Iob 1.21. The Lord gave, & the Lord hath taken away;
and that in so strange a manner, he was so Far from repining, that he bursteth forth into these words, Job 1.21. The Lord gave, & the Lord hath taken away;
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If he had not thus willingly accepted of Gods correction, if he had not thus kissed the rod when his father did thus beat him, he had sinned, he had charged God foolishly.
If he had not thus willingly accepted of God's correction, if he had not thus kissed the rod when his father did thus beatrice him, he had sinned, he had charged God foolishly.
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And in that of Ezra, who speaking of the extreame judgement of God upon his people in the Babylonish Captivitie, saith Ezra 9.13. Thou our God hast punished us lesse then our iniquities deserve. And Lamenta. 3.22. It is of the Lords mercies, that wee are not consumed (utterly from being a people) because his compassions faile not.
And in that of Ezra, who speaking of the extreme judgement of God upon his people in the Babylonish Captivity, Says Ezra 9.13. Thou our God hast punished us less then our iniquities deserve. And Lamenta. 3.22. It is of the lords Mercies, that we Are not consumed (utterly from being a people) Because his compassions fail not.
and beare the crosse that presently lieth upon them, how heavy soever it be, but as David here limiteth not his speech to the judgment he had felt in the losse of his child,
and bear the cross that presently lies upon them, how heavy soever it be, but as David Here limiteth not his speech to the judgement he had felt in the loss of his child,
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So have Gods people that have bin soundly humbled, professed a resolution to beare whatsoever God should further bee pleased to lay upon them, whatsoever it should be.
So have God's people that have been soundly humbled, professed a resolution to bear whatsoever God should further be pleased to lay upon them, whatsoever it should be.
So speak the people of God, Iudg. 10.15. We have sinned, do thou to us whatsoever seemeth good unto thee. And Ely, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good.
So speak the people of God, Judges 10.15. We have sinned, do thou to us whatsoever seems good unto thee. And Ely, 1 Sam. 3.18. It is the Lord, let him do what seems him good.
And David when he fled from his son Absalom, when he was in extreame danger both to loose his kingdome and his life, 2 Sam. 15.26 If the Lord shall thus say, I have no delight in thee,
And David when he fled from his son Absalom, when he was in extreme danger both to lose his Kingdom and his life, 2 Sam. 15.26 If the Lord shall thus say, I have no delight in thee,
How unsearchable are his judgements, and his wayes past finding out? Now this is the fourth degree of obedience required of us, that we must not only cleare the Lord in those judgements that we can discerne the cause & reason of,
How unsearchable Are his Judgments, and his ways passed finding out? Now this is the fourth degree of Obedience required of us, that we must not only clear the Lord in those Judgments that we can discern the cause & reason of,
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but even in those that we can conceive no reason of; we must resolve with David, Ps. 119.137. Righteous art thou, ô Lord, and upright are thy judgements. and 145.17. The Lord is righteous in all his wayes, and holy in all his works.
but even in those that we can conceive no reason of; we must resolve with David, Ps. 119.137. Righteous art thou, o Lord, and upright Are thy Judgments. and 145.17. The Lord is righteous in all his ways, and holy in all his works.
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Admiring with the holy Apostle, and adoring that which we are not able to comprehend, Rom. 11.33. O the depth both of the wisedome and knowledge of God.
Admiring with the holy Apostle, and adoring that which we Are not able to comprehend, Rom. 11.33. Oh the depth both of the Wisdom and knowledge of God.
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Doth God pervert judgement (saith Bildad, Iob. 8.3.) or doth the almighty pervert Iustice? As if hee should say, that is impossible in the judgement of every mans conscience.
Does God pervert judgement (Says Bildad, Job 8.3.) or does the almighty pervert justice? As if he should say, that is impossible in the judgement of every men conscience.
This reason the Apostle giveth for this doctrine, Rom. 3.5, 6 Is God unrighteous who taketh vengeance? God forbid (saith he) for then how shall God judge the world? This was that that stopped Elyes mouth, that he had nothing to say against that grievous judgement God threatned against him,
This reason the Apostle gives for this Doctrine, Rom. 3.5, 6 Is God unrighteous who Takes vengeance? God forbid (Says he) for then how shall God judge the world? This was that that stopped Ely's Mouth, that he had nothing to say against that grievous judgement God threatened against him,
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When the Apostle had made this objection. Rom. 3.5. Is God unrighteous who taketh vengeance? He addeth presently these words, I speake as a man saith he. As if he should say;
When the Apostle had made this objection. Rom. 3.5. Is God unrighteous who Takes vengeance? He adds presently these words, I speak as a man Says he. As if he should say;
and another unto dishonour? Is it not lawfull for me to doe what I will with mine owne? saith the Lord of the vineyard. Matth. 20.13. In respect of this Soveraignty, and Supreame power of God, Elihu saith. Iob 33.13. that God giveth not account of any of his matters.
and Another unto dishonour? Is it not lawful for me to do what I will with mine own? Says the Lord of the vineyard. Matthew 20.13. In respect of this Sovereignty, and Supreme power of God, Elihu Says. Job 33.13. that God gives not account of any of his matters.
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Thus the Apostle proveth, it was no unrighteousnesse in God to love, and chuse Iacob, and to hate and reject Esau, before either of them had done good or evil,
Thus the Apostle Proves, it was no unrighteousness in God to love, and choose Iacob, and to hate and reject Esau, before either of them had done good or evil,
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Thirdly, few or none are thankefull to God for this ordinance of his, nor do in their hearts esteeme it any such blessing to the land or towne that enjoy it,
Thirdly, few or none Are thankful to God for this Ordinance of his, nor do in their hearts esteem it any such blessing to the land or town that enjoy it,
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whereas we should account it our chiefe blessing from God, for so the Lord speaketh of this as his chiefe blessing bestowed upon a people, Iere 3 15. I will give you Pastors according to mine owne heart, that shall feed you with knowledge, and understanding. And Amos 2.11. I raised up of your sonnes for Prophets, and of your young men for Nazarites. And Mic. 6.4. I sent before thee and Moses, Aaron, Miriam.
whereas we should account it our chief blessing from God, for so the Lord speaks of this as his chief blessing bestowed upon a people, Jeremiah 3 15. I will give you Pastors according to mine own heart, that shall feed you with knowledge, and understanding. And Amos 2.11. I raised up of your Sons for prophets, and of your young men for nazarites. And Mic. 6.4. I sent before thee and Moses, Aaron, Miriam.
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For thy prayers, know all the service thou seemest to doe unto God, is no better then the sacrifice of fooles, till thou be more ready to heare, Eccles. 5.1. To hearken, is better then the fat of Rammes, 1. Sam. 15.22.
For thy Prayers, know all the service thou seemest to do unto God, is no better then the sacrifice of Fools, till thou be more ready to hear, Eccles. 5.1. To harken, is better then the fat of Rams, 1. Sam. 15.22.
How shall they call on him in whom they have not beleeved? and how shall they beleeve in him, of whom they have not heard? and how shall they heare without a preacher? How canst thou pray, that hast no faith? how canst thou have faith, that camest not to it by hearing the Word preached, that art no hearer? But me thinks I heare many of you say, this toucheth not me,
How shall they call on him in whom they have not believed? and how shall they believe in him, of whom they have not herd? and how shall they hear without a preacher? How Canst thou pray, that hast no faith? how Canst thou have faith, that camest not to it by hearing the Word preached, that art no hearer? But me thinks I hear many of you say, this touches not me,
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as of a fearefull sinne, and signe of a most gracelesse heart, to be unwilling to heare the word, to have no mind unto it. 1. Such a one hath no care of his soule, what becomes of it,
as of a fearful sin, and Signen of a most graceless heart, to be unwilling to hear the word, to have no mind unto it. 1. Such a one hath no care of his soul, what becomes of it,
they that desire not the knowledge of his wayes, say in their hearts unto God, depart from us, Iob 21.14. My people would not hearken to my voice, Israel would none of me, saith the Lord, Psal. 81.11.
they that desire not the knowledge of his ways, say in their hearts unto God, depart from us, Job 21.14. My people would not harken to my voice, Israel would none of me, Says the Lord, Psalm 81.11.
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Nay, 3. to refuse to heare the word preached when wee may, and God offereth it unto us, to have no mind to it, no love to it, is a greater sin (if Christ be to be beleeved) then the sinne of Sodome and Gomorrah, Mat. 10.14, 15. When all is done,
Nay, 3. to refuse to hear the word preached when we may, and God Offereth it unto us, to have no mind to it, no love to it, is a greater since (if christ be to be believed) then the sin of Sodom and Gomorrah, Mathew 10.14, 15. When all is done,
If tryall were taken of the most hearers, they would be found such as the Apostle speaketh of, 2, Tim. 3.7. ever learning, and never able to come to the knowledge of the truth.
If trial were taken of the most hearers, they would be found such as the Apostle speaks of, 2, Tim. 3.7. ever learning, and never able to come to the knowledge of the truth.
First, That it is no great matter of comfort to a man, nor thing wherein any should blesse himselfe, that he is a hearer, a constant hearer, a hearer of the best teachers, and that with delight also.
First, That it is no great matter of Comfort to a man, nor thing wherein any should bless himself, that he is a hearer, a constant hearer, a hearer of the best Teachers, and that with delight also.
They seeke me daily, and delight to know my wayes, and Ezech 33 3•, 32. They come to thee (a faithfull Prophet) as the people commeth, and they sit before thee as my people,
They seek me daily, and delight to know my ways, and Ezekiel 33 3•, 32. They come to thee (a faithful Prophet) as the people comes, and they fit before thee as my people,
and they heare thy words, with their mouth they show much love (praising the faithfull minister greatly) and loe, thou art unto them as a very lovely song of one that hath a pleasant voice,
and they hear thy words, with their Mouth they show much love (praising the faithful minister greatly) and lo, thou art unto them as a very lovely song of one that hath a pleasant voice,
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Secondly, Consider that God lookes for this at every one of your hands that enjoy his word, that you should profit by it, he looketh that his vineyard that he hath bestowed cost on, should bring foorth grapes, Esa. 5.2. And Luke 13.6.
Secondly, Consider that God looks for this At every one of your hands that enjoy his word, that you should profit by it, he looks that his vineyard that he hath bestowed cost on, should bring forth grapes, Isaiah 5.2. And Lycia 13.6.
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yea he commandeth his servants also to require fruit of his vineyard, Math. 21.34. O that Gods servants would doe this more, would examine their people how they profite;
yea he commands his Servants also to require fruit of his vineyard, Math. 21.34. O that God's Servants would do this more, would examine their people how they profit;
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O that Gods people would endure them to do it, and would not be like to those husbandmen, Mat. 11.35. ready to offer violence to the Lords Bayliffes, for demanding fruite.
Oh that God's people would endure them to do it, and would not be like to those husbandmen, Mathew 11.35. ready to offer violence to the lords Bailiffs, for demanding fruit.
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Thus Christ aggravateth the 〈 ◊ 〉 of the Iewes, Matth. 1•. 41, 42. A greater then Ionas is here, a greater then Solomō is here, Proportionable to the variety of them, Mat. 11.17.
Thus christ Aggravateth the 〈 ◊ 〉 of the Iewes, Matthew 1•. 41, 42. A greater then Ionas is Here, a greater then Solomō is Here, Proportionable to the variety of them, Mathew 11.17.
Proportionable to the time wherein ye have enjoyed them. Luke 13.7. These three yeares have I come, seeking fruit of the figg-tree, and find none, cut it downe.
Proportionable to the time wherein you have enjoyed them. Lycia 13.7. These three Years have I come, seeking fruit of the Fig tree, and find none, Cut it down.
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Thirdly, consider that it is no petty sinne, nor matter of small danger, to be an unprofitable hearer of the word, Heb. 6.7, 8 The earth that drinketh in the raine that commeth oft upon it,
Thirdly, Consider that it is no Petty sin, nor matter of small danger, to be an unprofitable hearer of the word, Hebrew 6.7, 8 The earth that Drinketh in the rain that comes oft upon it,
Fourthly, consider, that if this ordinance of God cannot worke upon thy blind, profane, and hard heart, there is small hope any thing els should be able to do it.
Fourthly, Consider, that if this Ordinance of God cannot work upon thy blind, profane, and hard heart, there is small hope any thing Else should be able to do it.
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And what hopest thou will convert thee, will reforme thee if Gods power be not able to do it? Luk. 16.31. If they heare not Moses, and the Prophets, neither will they bee perswaded though one rose from the dead.
And what hopest thou will convert thee, will reform thee if God's power be not able to do it? Luk. 16.31. If they hear not Moses, and the prophets, neither will they be persuaded though one rose from the dead.
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shall not returne to me void, saith the Lord, Esay 55.11. So speaketh the Apostle, 2 Cor. 2.16. To the one we are a savour of death unto death, and to the other the savour of life unto life.
shall not return to me void, Says the Lord, Isaiah 55.11. So speaks the Apostle, 2 Cor. 2.16. To the one we Are a savour of death unto death, and to the other the savour of life unto life.
nor carry it away, thou canst not heare with any cheerefullnesse, thou canst not profit nor feele any power or comfort in any thing thou hearest. 1. The chiefe cause is in thy selfe, thou hast a naughty heart l•den with sins, and l•ad away with divers lusts, 2 Tim. 2.6. Thou canst have no certainer a signe of the naughtinesse of thy heart then this 2. The divell is busie with thee when thou art hearing;
nor carry it away, thou Canst not hear with any cheerefullnesse, thou Canst not profit nor feel any power or Comfort in any thing thou Hearst. 1. The chief cause is in thy self, thou hast a naughty heart l•den with Sins, and l•ad away with diverse Lustiest, 2 Tim. 2.6. Thou Canst have no certainer a Signen of the naughtiness of thy heart then this 2. The Devil is busy with thee when thou art hearing;
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He that 〈 … 〉 heareth Gods Words, yee therefore •eare them not, because ye are not o• God A fearefull signe he belongeth not to Gods election, that cannot heare (that is, not heare with profit,
He that 〈 … 〉 hears God's Words, ye Therefore •eare them not, Because you Are not o• God A fearful Signen he belongeth not to God's election, that cannot hear (that is, not hear with profit,
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for otherwise they did heare) Gods Word, Ioh. 1•. 40. Hee hath blinded their eyes, and hardned their hearts, lest they should be converted, and I should heale them.
for otherwise they did hear) God's Word, John 1•. 40. He hath blinded their eyes, and hardened their hearts, lest they should be converted, and I should heal them.
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I speake not this to drive any of you into despaire (for though you have not hitherto heard profitably, you may yet do it while it is called to day, Heb. 3. ••.) but to awaken you out of your security, to humble you for your unprofitablenes under the meanes,
I speak not this to drive any of you into despair (for though you have not hitherto herd profitably, you may yet do it while it is called to day, Hebrew 3. ••.) but to awaken you out of your security, to humble you for your unprofitableness under the means,
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SEcondly, This Doctrine should perswade us of the necessity of this ordinance, yea, how necessary it is for every one of us to live under the ministry of the word,
SEcondly, This Doctrine should persuade us of the necessity of this Ordinance, yea, how necessary it is for every one of us to live under the Ministry of the word,
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and provoke us to resolve with our selves, that we will never live without it. This was Davids resolution, Psal. 23.6. I will dwell in the house of the Lord for ever.
and provoke us to resolve with our selves, that we will never live without it. This was Davids resolution, Psalm 23.6. I will dwell in the house of the Lord for ever.
Yea, he prayeth that he may be so happy, Psal. •7. 4 One thing have I desired of the Lord, that will I seeke after, that I may dwell in the house of the Lord all the dayes of my life.
Yea, he Prayeth that he may be so happy, Psalm •7. 4 One thing have I desired of the Lord, that will I seek After, that I may dwell in the house of the Lord all the days of my life.
Wee should be content to bee at cost, and to straine our selves to get it home to us, rather then we would want it, Pro. 23.23. Buy the truth, and sell it not.
we should be content to be At cost, and to strain our selves to get it home to us, rather then we would want it, Pro 23.23. Buy the truth, and fell it not.
Admit you have knowledge, yet have you need to live under a continuall ministery. David had more understanding then all his teachers, Psal. 119.99. yet you see how hee resolved hee would not live without Gods ordinance.
Admit you have knowledge, yet have you need to live under a continual Ministry. David had more understanding then all his Teachers, Psalm 119.99. yet you see how he resolved he would not live without God's Ordinance.
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3. Knowledge is nothing worth without feeling, and holy affections, without conscience, and care to practise what wee know, 1. Cor. 8.1. We know that we have all knowledge; knowledge puffeth up.
3. Knowledge is nothing worth without feeling, and holy affections, without conscience, and care to practise what we know, 1. Cor. 8.1. We know that we have all knowledge; knowledge Puffeth up.
And you have all need to live under a continuall ministery, even in this respect, •. Pet. •. 13. I thinke it meete to stirre you up by putting you in remembrance.
And you have all need to live under a continual Ministry, even in this respect, •. Pet. •. 13. I think it meet to stir you up by putting you in remembrance.
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For, 1. Faith and sanctification are weake and imperfite in the best, and the ministery of the word is needfull in that respect, 1 Thess. 3.2. Timothy was sent to establish the Thessalonians concerning their faith, and verse 10. Paul prayed exceedingly that he might come to them, to perfit that which was lacking in their faith.
For, 1. Faith and sanctification Are weak and imperfite in the best, and the Ministry of the word is needful in that respect, 1 Thess 3.2. Timothy was sent to establish the Thessalonians Concerning their faith, and verse 10. Paul prayed exceedingly that he might come to them, to perfect that which was lacking in their faith.
2. Grace will decay in the best, if we live without the meanes, specially if we willingly live without the meanes, Pro. 29.18. When there is no vision, the people perish, or are made naked.
2. Grace will decay in the best, if we live without the means, specially if we willingly live without the means, Pro 29.18. When there is no vision, the people perish, or Are made naked.
and to envy their welfare, 1. Cor. 13.4. Love envieth not. 4. They are apt to receive any slanderous report against them, though they know the commandement, 1. Tim. 5.19. Against an Elder receive not an accusation, but before t•o or three witnesses.
and to envy their welfare, 1. Cor. 13.4. Love Envieth not. 4. They Are apt to receive any slanderous report against them, though they know the Commandment, 1. Tim. 5.19. Against an Elder receive not an accusation, but before t•o or three Witnesses.
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For a forme of godlinesse they must have, 2. Tim. 3.5. they must go to Church sometimes, they must needs have their children christened, they must needs receive the Sacrament at Easter;
For a Form of godliness they must have, 2. Tim. 3.5. they must go to Church sometime, they must needs have their children christened, they must needs receive the Sacrament At Easter;
for such will never trouble them, nor have any authority in their hearts, Iere. 5.31, The Propets prophesie falsely, and the Priests beare rule by their meanes,
for such will never trouble them, nor have any Authority in their hearts, Jeremiah 5.31, The Propets prophesy falsely, and the Priests bear Rule by their means,
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But do even as Lot, Genes. •3. 10 11. If the place be likely to yeeld them profit or pleasure (though it be otherwise as bad as Sodome ) it pleaseth them well. 2. They will bee at no cost for the ministery of the Word,
But do even as Lot, Genesis. •3. 10 11. If the place be likely to yield them profit or pleasure (though it be otherwise as bad as Sodom) it Pleases them well. 2. They will be At no cost for the Ministry of the Word,
but count it a chiefe priviledge to live tythe-free: where as David professeth, 2. Sam. 24.24. I will not offer burnt offerings to the Lord my God, of that which doth cost me nothing ;
but count it a chief privilege to live tithe-free: where as David Professes, 2. Sam. 24.24. I will not offer burned offerings to the Lord my God, of that which does cost me nothing;
I like not to enjoy the worship, and ordinances of God without charge. 3. They will take no paines (if they have no ministery at home) to goe abroad for it.
I like not to enjoy the worship, and ordinances of God without charge. 3. They will take no pains (if they have no Ministry At home) to go abroad for it.
And Christ sheweth his approbation, and special respect to them that came from farre to heare him, ( Mar. 8.3) 4. Though they may have it without cost or labour, they care not how seldome they heare it.
And christ shows his approbation, and special respect to them that Come from Far to hear him, (Mar. 8.3) 4. Though they may have it without cost or labour, they care not how seldom they hear it.
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God judgeth the righteous, (saith the Prophet, Psal. 7.11.) and is angry with the wicked every day. And our Saviour, Mat. 6.34. Sufficient for the day is the evill thereof.
God Judgeth the righteous, (Says the Prophet, Psalm 7.11.) and is angry with the wicked every day. And our Saviour, Mathew 6.34. Sufficient for the day is the evil thereof.
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Yea the better proceedings that any of us have made in Christs Schoole, the more grace is in us, the more sure shall we be to meet with crosses every day.
Yea the better proceedings that any of us have made in Christ School, the more grace is in us, the more sure shall we be to meet with Crosses every day.
So that in this respect, you see this exhortation unto patience, and submitting our selves humbly to the will of God, in all his corrections, is of daily use for every one of us.
So that in this respect, you see this exhortation unto patience, and submitting our selves humbly to the will of God, in all his corrections, is of daily use for every one of us.
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but if we consider our great sinnes, to us may now be applyed that speech of the Prophet Ier. 6.4. Wo unto us, for the day goeth away for the shadowes of the evening are stretched out.
but if we Consider our great Sins, to us may now be applied that speech of the Prophet Jeremiah 6.4. Woe unto us, for the day Goes away for the shadows of the evening Are stretched out.
and to get our weapons in a readinesse, and skill also to use them well, before the time of warre do come, as the Apostle teacheth, Ephes. 6.13. Take unto you the whole armour of God, that ye may bee able to withstand in the evill day.
and to get our weapons in a readiness, and skill also to use them well, before the time of war do come, as the Apostle Teaches, Ephesians 6.13. Take unto you the Whole armour of God, that you may be able to withstand in the evil day.
and to beare them without some repining, and murmuring against God. Our afflictions are called our infirmities, 2 Cor. 11.30. the best are apt to bewray weakenesse in them.
and to bear them without Some repining, and murmuring against God. Our afflictions Are called our infirmities, 2 Cor. 11.30. the best Are apt to bewray weakness in them.
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We have therefore all need of this exhortation to patience under Gods corrections, of what kind soever they shall be, in these three respects as you have heard;
We have Therefore all need of this exhortation to patience under God's corrections, of what kind soever they shall be, in these three respects as you have herd;
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So it was heere in David. If then their uncircumcised hearts be humbled, (saith the Lord, Levit. 26.41,) and they then accept of the punishment of their iniquity.
So it was Here in David. If then their uncircumcised hearts be humbled, (Says the Lord, Levit. 26.41,) and they then accept of the punishment of their iniquity.
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though many please themselves greatly in this, they have had such, and such crosses, and they never murmured (they thanke God) nor were disquieted with them.
though many please themselves greatly in this, they have had such, and such Crosses, and they never murmured (they thank God) nor were disquieted with them.
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how much more when God sheweth himselfe so? This is an extreame height of rebellion, to despise Gods judgements, Esa. 22.12 — 14. The man that is truly patient is very sensible of Gods strokes,
how much more when God shows himself so? This is an extreme height of rebellion, to despise God's Judgments, Isaiah 22.12 — 14. The man that is truly patient is very sensible of God's Strokes,
See an example of this in the mirrour of true patience, blessed Iob, even when he shewed his patience most, and could say Iob 1.21. Naked came I out of my mothers wombe, and naked shall I returne thither:
See an Exampl of this in the mirror of true patience, blessed Job, even when he showed his patience most, and could say Job 1.21. Naked Come I out of my mother's womb, and naked shall I return thither:
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and tribulations that they did endure. And he desireth the Hebrewes, Heb. 6.12. that they would be followers of them that through faith, and patience inherit the promises. And Iam. 1.3. The trying of your faith, worketh patience.
and tribulations that they did endure. And he Desires the Hebrews, Hebrew 6.12. that they would be followers of them that through faith, and patience inherit the promises. And Iam. 1.3. The trying of your faith, works patience.
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So speaketh the Apostle, of the patience our blessed Saviour shewed in all his sufferings. Phil. 2.8. He humbled himselfe, and became obedient unto the death.
So speaks the Apostle, of the patience our blessed Saviour showed in all his sufferings. Philip 2.8. He humbled himself, and became obedient unto the death.
His patience was a willing subjecting of his owne will, to the will of his father, Mat. 26.39. O my father, if it be possible, let this cup passe from me;
His patience was a willing subjecting of his own will, to the will of his father, Mathew 26.39. Oh my father, if it be possible, let this cup pass from me;
and therfore I must, and will endure it (as the Iewes are said to speake, Ier. 10.19. Truly this is a griefe, and I must beare it ) this hardning of a mans selfe in sorrow as Iob speaketh, Iob 6.10.
and Therefore I must, and will endure it (as the Iewes Are said to speak, Jeremiah 10.19. Truly this is a grief, and I must bear it) this hardening of a men self in sorrow as Job speaks, Job 6.10.
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Fourthly, True patience consisteth not in bearing of some crosses, and afflictions but of those that the will of God is to exercise us by, whatsoever they be.
Fourthly, True patience Consisteth not in bearing of Some Crosses, and afflictions but of those that the will of God is to exercise us by, whatsoever they be.
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Fiftly, True patience will make a man more desirous to profit by his affliction then to be rid of it, it will keepe a man from desiring to shake it of till God have finished his worke, that he intended to do upon him by it.
Fifty, True patience will make a man more desirous to profit by his affliction then to be rid of it, it will keep a man from desiring to shake it of till God have finished his work, that he intended to do upon him by it.
Let patience have her perfect worke saith the Apostle, Iam. 1.4. We should be of Iacobs mind, Gen. 32.26. we should be unwilling that God, when he hath beene wrestling, and striving with us by his corrections, should depart from us, till he have left a blessing behind him.
Let patience have her perfect work Says the Apostle, Iam. 1.4. We should be of Iacobs mind, Gen. 32.26. we should be unwilling that God, when he hath been wrestling, and striving with us by his corrections, should depart from us, till he have left a blessing behind him.
This was Asas sinne, 2 Chron. 16.12. he sought to the Physicians to be cured of his disease, but not to the Lord to be cured of his sinne, which was the cause for which that disease was laid upon him.
This was Asas sin, 2 Chronicles 16.12. he sought to the Physicians to be cured of his disease, but not to the Lord to be cured of his sin, which was the cause for which that disease was laid upon him.
The Apostle speaking of the faithfull that endured most grievous persecution under Antiochus in the daies of the Maccabees, saith of them, Heb. 11.35. that they would not accept of deliverance (he meaneth upon unlawfull conditions) that they might obtaine a better resurrection.
The Apostle speaking of the faithful that endured most grievous persecution under Antiochus in the days of the Maccabees, Says of them, Hebrew 11.35. that they would not accept of deliverance (he means upon unlawful conditions) that they might obtain a better resurrection.
and Abishai offred him with one blow to have eased him of him, and all the extreame miseries he endured by his meanes, would by no meanes accept of it but answereth him thus, verse 10, 11. As the Lord liveth the Lord shall smite him,
and Abishai offered him with one blow to have eased him of him, and all the extreme misery's he endured by his means, would by no means accept of it but Answers him thus, verse 10, 11. As the Lord lives the Lord shall smite him,
or his day shall come to die, or hee shall descend into battell, and perish; the Lord forbid, that I should stretch forth my hand against the Lords anointed.
or his day shall come to die, or he shall descend into battle, and perish; the Lord forbid, that I should stretch forth my hand against the lords anointed.
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And what patience is there then in those men that (how quiet soever they seeme in their afflictions) will neglect no meanes that either themselves can thinke of or others shall suggest unto them (though it be by a witch or wizard, that is, by the devill himselfe) to helpe themselves by,
And what patience is there then in those men that (how quiet soever they seem in their afflictions) will neglect no means that either themselves can think of or Others shall suggest unto them (though it be by a witch or vizard, that is, by the Devil himself) to help themselves by,
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as Saul did, who in the height of his impiety (as the greatest sin that ever hee committed) sought to the witch of Endors devill and familiar spirit for helpe and comfort, 1 Sam. 28.7. Seventhly, and lastly.
as Saul did, who in the height of his impiety (as the greatest since that ever he committed) sought to the witch of Endors Devil and familiar Spirit for help and Comfort, 1 Sam. 28.7. Seventhly, and lastly.
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This property of Christian patience, is commended to us in the example of our blessed Saviour, 1 Peter 2.23. Who when he was reviled, reviled not againe, when he suffered, he threatned not, but committed himselfe to him that judgeth righteously.
This property of Christian patience, is commended to us in the Exampl of our blessed Saviour, 1 Peter 2.23. Who when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him that Judgeth righteously.
The Apostle perswading unto patience, hath these words, Iam. 5.9. Grudge not one against another brethren (he saith not rage not, raile not, revenge not) lest ye be condemned; behold, the Iudge standeth before the doore.
The Apostle persuading unto patience, hath these words, Iam. 5.9. Grudge not one against Another brothers (he Says not rage not, rail not, revenge not) lest you be condemned; behold, the Judge Stands before the door.
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The other example of his, is that in Shemeies case, 2 Sam. 16.10, 11. O how meeke was hee towards that wretched man? hee would not be revenged of him, hee would not suffer him to be chidden or reproved for that hee did.
The other Exampl of his, is that in Shemeies case, 2 Sam. 16.10, 11. O how meek was he towards that wretched man? he would not be revenged of him, he would not suffer him to be chidden or reproved for that he did.
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and fury against men, that shall doe them the least wrong, they give themselves liberty to nourish in themselves desire of revenge and implacable hatred towards them;
and fury against men, that shall do them the least wrong, they give themselves liberty to nourish in themselves desire of revenge and implacable hatred towards them;
these men (I say) doe miserably deceive their owne soules, if their hearts did indeed patiently submit themselves to the will of God, in any of the crosses that are upon them, they would then bee more patient towards men, who are but the Lords instruments,
these men (I say) do miserably deceive their own Souls, if their hearts did indeed patiently submit themselves to the will of God, in any of the Crosses that Are upon them, they would then be more patient towards men, who Are but the lords Instruments,
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Thus spake David of the worst enemies he had, Psal. 17.13, 14. Deliver my soule from the wicked, which is thy sword, from men which are thy hand O Lord.
Thus spoke David of the worst enemies he had, Psalm 17.13, 14. Deliver my soul from the wicked, which is thy sword, from men which Are thy hand Oh Lord.
And these are the properties whereby true patience may be knowne, and discerned; these are the notes whereby we may try whether wee have yet obtained this grace,
And these Are the properties whereby true patience may be known, and discerned; these Are the notes whereby we may try whither we have yet obtained this grace,
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Insomuch as they have beene able to say they never felt his strength more in susteining them then when they have felt themselves most weake, 2 Cor. 12.10. 3. To comfort them in all their distresses, and heavinesse, Acts 23.11. Mica 7.8. 2 Cor. 7.6.
Insomuch as they have been able to say they never felt his strength more in sustaining them then when they have felt themselves most weak, 2 Cor. 12.10. 3. To Comfort them in all their Distresses, and heaviness, Acts 23.11. Mica 7.8. 2 Cor. 7.6.
it should not seeme strange to us, when it commeth upon us, it should rather seeme strange to any of us, that wee have beene so long free from any great affliction.
it should not seem strange to us, when it comes upon us, it should rather seem strange to any of us, that we have been so long free from any great affliction.
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This motive the Apostle Peter useth, 1 Pet. 4.12. Beloved, thinke it not strange concerning the fiery triall — as though some strange thing happened unto you.
This motive the Apostle Peter uses, 1 Pet. 4.12. beloved, think it not strange Concerning the fiery trial — as though Some strange thing happened unto you.
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This was the Doctrine that Barnabas and Paul taught in all Churches, and whereby it is said they did confirme the disciples soules (that is, prepare them for trouble,
This was the Doctrine that Barnabas and Paul taught in all Churches, and whereby it is said they did confirm the Disciples Souls (that is, prepare them for trouble,
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And why must wee doe so? 1. Because it is the immutable decree of God, it should be so, 1 Thess. 3.3. No man should be moved by these afflictions, for your selves know, that wee are appointed thereunto.
And why must we do so? 1. Because it is the immutable Decree of God, it should be so, 1 Thess 3.3. No man should be moved by these afflictions, for your selves know, that we Are appointed thereunto.
2. Because it is the way, that all Gods people have gone to heaven by, 1 Peter 5.9. Knowing that the same afflictions are accomplished in your brethren that are in the world.
2. Because it is the Way, that all God's people have gone to heaven by, 1 Peter 5.9. Knowing that the same afflictions Are accomplished in your brothers that Are in the world.
So that indeed we have so small cause to be dismayed with our afflictions (which be they what they can be, are but flea-bitings in comparison of those that the choicest of Gods servants have endured) that on the contrary side, we should have just cause to doubt,
So that indeed we have so small cause to be dismayed with our afflictions (which be they what they can be, Are but flea-bitings in comparison of those that the Choicest of God's Servants have endured) that on the contrary side, we should have just cause to doubt,
As they that desire to find Christ in this life, where hee seedeth, where hee lyeth at noone, must goe their way forth by the footsteps of the flocke, as our Saviour directeth his spouse, Cant. 1.8.
As they that desire to find christ in this life, where he seedeth, where he lies At noon, must go their Way forth by the footsteps of the flock, as our Saviour directeth his spouse, Cant 1.8.
So they that would goe to heaven, must goe also by the footsteps of the flocke, they must goe in that way that Christs faithfull flocke and people have troden,
So they that would go to heaven, must go also by the footsteps of the flock, they must go in that Way that Christ faithful flock and people have trodden,
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and beaten before them, or certainely they shall never come there. 3. and lastly, Because this is the way whereby Christ himselfe our head and Saviour went to heaven, even the Captaine of our salvation (as the Apostle speaketh, Heb. 2.10.) was made perfect (that is, brought unto glory) through sufferings. And God hath decreed, that all his members should be conformed,
and beaten before them, or Certainly they shall never come there. 3. and lastly, Because this is the Way whereby christ himself our head and Saviour went to heaven, even the Captain of our salvation (as the Apostle speaks, Hebrew 2.10.) was made perfect (that is, brought unto glory) through sufferings. And God hath decreed, that all his members should be conformed,
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and made like unto him in this point, as the Apostle teacheth, Rom. 8.29. Whom he did sore-know, he also did predestinate to bee conformed to the image of his sonne.
and made like unto him in this point, as the Apostle Teaches, Rom. 8.29. Whom he did sore-know, he also did predestinate to be conformed to the image of his son.
This is the way to possesse our owne soules in any affliction, how grievous soever it be, Lu 21.19. In your patience possesse ye your soules, saith our Saviour to his disciples, when he foretelleth them of great troubles, that should befall them.
This is the Way to possess our own Souls in any affliction, how grievous soever it be, Lu 21.19. In your patience possess you your Souls, Says our Saviour to his Disciples, when he foretelleth them of great Troubles, that should befall them.
but he that can in his afflictions yeeld, and submit himselfe patiently to the will of God, shall keepe his soule in his owne power, and possession still. Secondly.
but he that can in his afflictions yield, and submit himself patiently to the will of God, shall keep his soul in his own power, and possession still. Secondly.
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The Apostle hath a strange speech concerning himselfe, and all the faithfull, Rom. 8 37. Nay in all these thing• (And what were those things? that we shall see verse 35. Tribulation, distresse, persecution, famine, nakednesse, perill,
The Apostle hath a strange speech Concerning himself, and all the faithful, Rom. 8 37. Nay in all these thing• (And what were those things? that we shall see verse 35. Tribulation, distress, persecution, famine, nakedness, peril,
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that they overcame the devill, the great dragon, the old serpent with all his instruments, the persecuting Emperours, and Popes of Rome. And how did they overcome him? Surely by the bloud of the Lambe,
that they overcame the Devil, the great dragon, the old serpent with all his Instruments, the persecuting emperors, and Popes of Room. And how did they overcome him? Surely by the blood of the Lamb,
So did Ahab (a man cruell, and fierce enough) towards Benhadad a mischievous enemy of his, 1 Kin 20.31, 32. And the Lord our God is a thousand times more ready to relent towards us,
So did Ahab (a man cruel, and fierce enough) towards Benhadad a mischievous enemy of his, 1 Kin 20.31, 32. And the Lord our God is a thousand times more ready to relent towards us,
and yeelded himselfe unto God, as we may see Iob 40.4, 5. & 42.5, 6, the Lord made an end of correcting him presently) And what reason doth the Apostle give for this? Surely this, that the Lord is very pitifull, and of tender mercy.
and yielded himself unto God, as we may see Job 40.4, 5. & 42.5, 6, the Lord made an end of correcting him presently) And what reason does the Apostle give for this? Surely this, that the Lord is very pitiful, and of tender mercy.
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or any other righteous cause, but whatsoever times shall come, he will be sure to save one, he will yeeld to any thing, rather then he will loose either life,
or any other righteous cause, but whatsoever times shall come, he will be sure to save one, he will yield to any thing, rather then he will lose either life,
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or the comfort of it, which if he do loose, he were as good to loose the thing it selfe) but (on the other side saith our Saviour) whosoever will loose his life for my sake (that is, is unfeinedly willing to suffer the losse of all,
or the Comfort of it, which if he do lose, he were as good to lose the thing it self) but (on the other side Says our Saviour) whosoever will lose his life for my sake (that is, is unfeignedly willing to suffer the loss of all,
He that hateth his life in this world, shall keepe it unto life eternall (in which sense the promise never faileth) but even in this world oftentimes he shall, by his willingnes to suffer loose of life,
He that hates his life in this world, shall keep it unto life Eternal (in which sense the promise never Faileth) but even in this world oftentimes he shall, by his willingness to suffer lose of life,
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or liberty, or goods, in obedience unto God, save his life, & liberty, and goods, according to which sense of this promise our Saviour speaketh, Mar. 10.29, 30. There is no man that hath left house,
or liberty, or goods, in Obedience unto God, save his life, & liberty, and goods, according to which sense of this promise our Saviour speaks, Mar. 10.29, 30. There is no man that hath left house,
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and mothers, and children, and lands, with persecutions, and in the world to come, eternall life, Certainly the suffering of any thing in obedience unto God, is not the way to undoe a man,
and mother's, and children, and Lands, with persecutions, and in the world to come, Eternal life, Certainly the suffering of any thing in Obedience unto God, is not the Way to undo a man,
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how could Gods people have any quietnesse in their minds? But blessed be God, they can do nothing without our heavenly father, hee sitteth at the sterne, he hath both their hands,
how could God's people have any quietness in their minds? But blessed be God, they can do nothing without our heavenly father, he Sitteth At the stern, he hath both their hands,
This is that glad tidings, that God hath commanded us his servants, to publish to his people, Esa. 52.7. Say unto Zion, thy God reigneth, when all is done.
This is that glad tidings, that God hath commanded us his Servants, to publish to his people, Isaiah 52.7. Say unto Zion, thy God Reigneth, when all is done.
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but they can do nothing of themselves. And so our Saviour answered Pilate there, Iohn 19.11. Thou couldest have no power at all against me, except it were given thee from above.
but they can do nothing of themselves. And so our Saviour answered Pilate there, John 19.11. Thou Couldst have no power At all against me, except it were given thee from above.
Thus doth our Saviour teach his disciples, to arme themselves against the feare of trouble, that might come to them through the malice of men, Mat. 10 29.31 Not one sparrow falleth to the ground without your father,
Thus does our Saviour teach his Disciples, to arm themselves against the Fear of trouble, that might come to them through the malice of men, Mathew 10 29.31 Not one sparrow falls to the ground without your father,
And as this knowledge of Gods speciall hand, and providence in all the troubles that can befall them, hath quieted Gods peoples hearts from feare of troubles before they come;
And as this knowledge of God's special hand, and providence in all the Troubles that can befall them, hath quieted God's peoples hearts from Fear of Troubles before they come;
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Nothing hath more force to quiet the heart in affliction then this. This was that that quieted Eli, 1 Sam. 3.18. It is the Lord. And Iob 1.21. The Lord hath giuen and the Lord hath taken away. And David, 2 Sam. 16.10. The Lord hath said to him, curse David. And Ps. 39.9. I was dumbe, and opened not my mouth, because thou didst it.
Nothing hath more force to quiet the heart in affliction then this. This was that that quieted Eli, 1 Sam. 3.18. It is the Lord. And Job 1.21. The Lord hath given and the Lord hath taken away. And David, 2 Sam. 16.10. The Lord hath said to him, curse David. And Ps. 39.9. I was dumb, and opened not my Mouth, Because thou didst it.
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nor 2. his justice whereby it is impossible he should do us any wrong, nor 3. his wisedome whereby every thing that he doth, must needs be so well done, that it cannot be bettered (these points you have heard of, in the handling of the doctrine) I will give you but this one ground,
nor 2. his Justice whereby it is impossible he should do us any wrong, nor 3. his Wisdom whereby every thing that he does, must needs be so well done, that it cannot be bettered (these points you have herd of, in the handling of the Doctrine) I will give you but this one ground,
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In which respect, David professeth this as a maine ground of his patience in all his afflictions, Psal. 119.75. I know ô Lord that thy judgements are right, and that thou in faithfulnesse hast afflicted me.
In which respect, David Professes this as a main ground of his patience in all his afflictions, Psalm 119.75. I know o Lord that thy Judgments Are right, and that thou in faithfulness hast afflicted me.
Hee doth not afflict willingly, nor grieve the children of men. Lamenta. 3.33. He (of his owne disposition) delighteth in mercy, as the Prophet speaketh, Mic. 7.18. It is not with him, as with earthly parents, they oft correct their children for their pleasure ;
He does not afflict willingly, nor grieve the children of men. Lamenta. 3.33. He (of his own disposition) delights in mercy, as the Prophet speaks, Mic. 7.18. It is not with him, as with earthly Parents, they oft correct their children for their pleasure;
how shall I save them? how should I keep them from perishing everlastingly, if I should not correct them? and this is the first point wherein his love in afflicting us doth appeare.
how shall I save them? how should I keep them from perishing everlastingly, if I should not correct them? and this is the First point wherein his love in afflicting us does appear.
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This in generall is certain. 1. that God doth by al outward crosses & sorrowes, intend to make us partakers of some spirituall blessings & comforts, Heb. 12.10. He chasteneth us for our profit, that we might be partakers of his holines, & 2 Cor. 4.17.
This in general is certain. 1. that God does by all outward Crosses & sorrows, intend to make us partakers of Some spiritual blessings & comforts, Hebrew 12.10. He Chasteneth us for our profit, that we might be partakers of his holiness, & 2 Cor. 4.17.
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Our light affliction which is but for a moment (in comparison) worketh for us a far more exceeding and eternall weight of glory Every crosse will bring with it some blessing or other,
Our Light affliction which is but for a moment (in comparison) works for us a Far more exceeding and Eternal weight of glory Every cross will bring with it Some blessing or other,
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And experience hath proved this to be true, that such of Gods servants, as have beene most exercised with afflictions, have usually abounded in more holines and comfort then any other.
And experience hath proved this to be true, that such of God's Servants, as have been most exercised with afflictions, have usually abounded in more holiness and Comfort then any other.
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and vanisheth as soone as the crosse is gone, as you may see, Psal. 78.34.) neverthelesse afterward (saith the Apostle, Heb. 12.11) it yeeldeth the peaceable fruit of righteousnes,
and Vanishes as soon as the cross is gone, as you may see, Psalm 78.34.) nevertheless afterwards (Says the Apostle, Hebrew 12.11) it yields the peaceable fruit of righteousness,
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The Lords manner is to leave a blessing behind him, as the Prophet speaketh, Ioel 2.14. He humbleth us, to do us good at our latter end ; as Moses speaketh, Deut. 8.16.
The lords manner is to leave a blessing behind him, as the Prophet speaks, Joel 2.14. He Humbleth us, to do us good At our latter end; as Moses speaks, Deuteronomy 8.16.
Let the Lord alone till he have done his worke upon thee, and thou shalt know it will be for thy good, that he doth thus afflict thee. 3. Admit thou couldst never bee able to discerne,
Let the Lord alone till he have done his work upon thee, and thou shalt know it will be for thy good, that he does thus afflict thee. 3. Admit thou Couldst never be able to discern,
how thy afflictions have done thee any good, yet is it enough for thee, that the holy Ghost so oft hath said, that the afflictions of the faithfull shall certainly do them good, Iob. 5.17. Behold, happy is the man whom the Lord correcteth:
how thy afflictions have done thee any good, yet is it enough for thee, that the holy Ghost so oft hath said, that the afflictions of the faithful shall Certainly do them good, Job 5.17. Behold, happy is the man whom the Lord Correcteth:
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therefore despise not thou the chastening of the almighty. And Psal. 94.12. Blessed is the man whom thou chastenest O Lord. And Iam. 1.12. Blessed is the man that endureth tentation. And 5.11. Behold wee count them happy that endure.
Therefore despise not thou the chastening of the almighty. And Psalm 94.12. Blessed is the man whom thou chastenest Oh Lord. And Iam. 1.12. Blessed is the man that Endureth tentation. And 5.11. Behold we count them happy that endure.
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and bringing us to grace, & glory, is of such necessity, as few or none ever attained to it any other way Who teacheth like him? saith Eliphaz, Iob 36.22. There can be no good expected, when there are no rods walking.
and bringing us to grace, & glory, is of such necessity, as few or none ever attained to it any other Way Who Teaches like him? Says Eliphaz, Job 36.22. There can be no good expected, when there Are no rods walking.
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This is noted to be a cause of the ungraciousnes of many, that they have had no affliction. Ps. 55.19. Because they have no changes, therfore they feare not God.
This is noted to be a cause of the ungraciousness of many, that they have had no affliction. Ps. 55.19. Because they have no changes, Therefore they Fear not God.
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And on the other side of the faithfull it is said. Esa. 43.10. I have chosen thee (that is approved, declared thee to be one of my chosen) in the fornace of affliction.
And on the other side of the faithful it is said. Isaiah 43.10. I have chosen thee (that is approved, declared thee to be one of my chosen) in the furnace of affliction.
The third point wherin the love of God in afflicting his people, doth appeare, is this, that whatsoever losse they have sustained by the afflictiō he hath laid upon them, he useth to recompense it unto them,
The third point wherein the love of God in afflicting his people, does appear, is this, that whatsoever loss they have sustained by the affliction he hath laid upon them, he uses to recompense it unto them,
but not in that case only. See the promise that God doth make unto his people upon their repentance, Ioel 2.25. I will restore unto you the yeeres that the locust hath eaten.
but not in that case only. See the promise that God does make unto his people upon their Repentance, Joel 2.25. I will restore unto you the Years that the locust hath eaten.
Hereupon the Church grounded that prayer, Psal 90.15. Make us glad according to the dayes wherein thou hast afflicted us, and the yeares wherein we have seene evill.
Hereupon the Church grounded that prayer, Psalm 90.15. Make us glad according to the days wherein thou hast afflicted us, and the Years wherein we have seen evil.
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God hath beene wont in this kind of restitution, to keepe a just proportion to pay them againe in good measure. Luke 6.38. Insomuch as he hath used to recompense extraordinary afflictions, with extraordinary comforts, and blessings in the end.
God hath been wont in this kind of restitution, to keep a just proportion to pay them again in good measure. Luke 6.38. Insomuch as he hath used to recompense extraordinary afflictions, with extraordinary comforts, and blessings in the end.
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Great was their oppression in Aegypt, but observe the manner of their deliverance, and you shall find it was recompensed to the full. 1. They went out like conquerours in a triumphant manner, Exod. 14.8.
Great was their oppression in Egypt, but observe the manner of their deliverance, and you shall find it was recompensed to the full. 1. They went out like conquerors in a triumphant manner, Exod 14.8.
and high favour with their enemies, before they went, Exod. 11.3. 5. They saw all their enemies lie dead upon the sea shore, Exod. 14.30, 31. whereas there was not one sicke or feeble person in all their tribes, Psal. 105.37.
and high favour with their enemies, before they went, Exod 11.3. 5. They saw all their enemies lie dead upon the sea shore, Exod 14.30, 31. whereas there was not one sick or feeble person in all their tribes, Psalm 105.37.
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& 8.2.15. 2. In the shamfull end God brought Haman their proud enemy unto, Est. 7.10. 3. In the hand they had over all the rest of their enemies, Est 9.2, 3. 4. In the abundant joy and comfort that God gave to all his people, Est 9.18, 19. Yea the Lord hath beene wont to restore with great advantage, all such losses as they have sustained by the afflictions that he hath laid upon them.
& 8.2.15. 2. In the shameful end God brought Haman their proud enemy unto, Est. 7.10. 3. In the hand they had over all the rest of their enemies, Est 9.2, 3. 4. In the abundant joy and Comfort that God gave to all his people, Est 9.18, 19. Yea the Lord hath been wont to restore with great advantage, all such losses as they have sustained by the afflictions that he hath laid upon them.
For your shame you shall have double, saith the Lord to his people, Esa. 61.7. And thus dealt he with Iob 42.10. The Lord gave Iob twice as much as he had before.
For your shame you shall have double, Says the Lord to his people, Isaiah 61.7. And thus dealt he with Job 42.10. The Lord gave Job twice as much as he had before.
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as the Prophet told Amaziah the King of Iudah which took thought, how he should do for the hundred talents he had disbursed upon the Israelites, 2 Chron. 25.9. The Lord is able to give thee much more then this.
as the Prophet told Amaziah the King of Iudah which took Thought, how he should do for the hundred Talents he had disbursed upon the Israelites, 2 Chronicles 25.9. The Lord is able to give thee much more then this.
As also for the measure, and quantity of them. The cup is in the Lords hand, Psal. 75.8. He correcteth them not in his anger but in judgement, and discretion, Ier. 10.24. Proportioning his corrections by the strength of the party, that he doth correct;
As also for the measure, and quantity of them. The cup is in the lords hand, Psalm 75.8. He Correcteth them not in his anger but in judgement, and discretion, Jeremiah 10.24. Proportioning his corrections by the strength of the party, that he does correct;
and never sheweth himselfe to be more graciously present with them, then when they are in that case, I will be with him in trouble, saith the Lord, Psal 91.15.
and never shows himself to be more graciously present with them, then when they Are in that case, I will be with him in trouble, Says the Lord, Psalm 91.15.
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and miseries, his eye is then specially upon them to that end, Acts 7.34 Psal. 56.8. Psal. 31.7. 2. To assist and strengthen them that they may not be overcome of them, Psal. 37.24. Esa. 41.10, 13, 14. & 43.2.
and misery's, his eye is then specially upon them to that end, Acts 7.34 Psalm 56.8. Psalm 31.7. 2. To assist and strengthen them that they may not be overcome of them, Psalm 37.24. Isaiah 41.10, 13, 14. & 43.2.
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And though God doe discover their weaknesse to them, and they feele themselves ready to faint yet even then he will strengthen them, Esa. 40.29. He giveth power to the saint, and to them that have no might, he increaseth strength.
And though God do discover their weakness to them, and they feel themselves ready to faint yet even then he will strengthen them, Isaiah 40.29. He gives power to the saint, and to them that have no might, he increases strength.
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I therefore heartily pray every one of you, that desire to receive Christ in the Sacrament to the comfort of your soules, that you would hearken unto and make conscience to do as the Apostle chargeth you to do, 1 Cor. 11.28. Let every man examine himselfe.
I Therefore heartily pray every one of you, that desire to receive christ in the Sacrament to the Comfort of your Souls, that you would harken unto and make conscience to do as the Apostle charges you to do, 1 Cor. 11.28. Let every man examine himself.
He biddeth such to come to him as labour, and are heavie laden, Matth. 11.28. and promiseth to give them rest. He never promised to give rest, and comfort to such as we are, that when we come to him never feele our sinnes, to be any burden unto us.
He bids such to come to him as labour, and Are heavy laden, Matthew 11.28. and promises to give them rest. He never promised to give rest, and Comfort to such as we Are, that when we come to him never feel our Sins, to be any burden unto us.
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and how then should we go away comforted from it? Christ was anointed, and appointed of God to bind up the broken-hearted to comfort such as mourne, Esa. 61.2, 3. and not such senslesse creatures as we are.
and how then should we go away comforted from it? christ was anointed, and appointed of God to bind up the brokenhearted to Comfort such as mourn, Isaiah 61.2, 3. and not such senseless creatures as we Are.
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or that go away rejoycing from it? Would you know the true cause of it? Certainely this it is, we go not to it with soules humbled and mourning for our sins,
or that go away rejoicing from it? Would you know the true cause of it? Certainly this it is, we go not to it with Souls humbled and mourning for our Sins,
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and exhibited by the elements of Bread, and Wine, creatures that God hath given (above all things) to strengthen and make glad the heart of man, Ps. 104 15. But (alasse) how few are there that receive any sound comfort by this holy Sacrament,
and exhibited by the elements of Bred, and Wine, creatures that God hath given (above all things) to strengthen and make glad the heart of man, Ps. 104 15. But (alas) how few Are there that receive any found Comfort by this holy Sacrament,
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It is also said of the noble Eunuch that he found great comfort in the Sacrament of Baptisme, Acts 8.39. He went away rejoycing. And yet there is not so much comfort to be received by that Sacrament neither as by this.
It is also said of the noble Eunuch that he found great Comfort in the Sacrament of Baptism, Acts 8.39. He went away rejoicing. And yet there is not so much Comfort to be received by that Sacrament neither as by this.
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It is said that at the receiving of the Passeover in Hezekiahs time, 2 Chron. 30.25, 26. all the congregation rejoyced, and there was great joy in Ierusalem.
It is said that At the receiving of the Passover in Hezekiah's time, 2 Chronicles 30.25, 26. all the congregation rejoiced, and there was great joy in Ierusalem.
This holy Sacrament is a Feast wherein every Christian soule may receive more sound joy, and comfort then by any meanes that God hath given us under heaven besides.
This holy Sacrament is a Feast wherein every Christian soul may receive more found joy, and Comfort then by any means that God hath given us under heaven beside.
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But to these I answer, that the sight of sin when it is joyned with true sorrow and humiliation of soule for it, is not the way to despaire, it is the onely way to bring us unto true comfort.
But to these I answer, that the sighed of since when it is joined with true sorrow and humiliation of soul for it, is not the Way to despair, it is the only Way to bring us unto true Comfort.
And from this conceit it groweth, that men cannot abide (no not upon their death beds) that either themselves or their friends, should be put in mind of their sins.
And from this conceit it grows, that men cannot abide (no not upon their death Beds) that either themselves or their Friends, should be put in mind of their Sins.
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If when the Lord hath cast me downe by any of his judgements I should also cast downe my selfe by calling my sins to remembrance, this were the way to bring me to despaire;
If when the Lord hath cast me down by any of his Judgments I should also cast down my self by calling my Sins to remembrance, this were the Way to bring me to despair;
Let us all therefore when Gods judgements lie heavie upon us, hearken to that counsell which the Church in her extreame affliction from her owne experience doth give us.
Let us all Therefore when God's Judgments lie heavy upon us, harken to that counsel which the Church in her extreme affliction from her own experience does give us.
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If we knew our sins well, and were truly humbled for them, we would easily acknowledge, that that which we endure is nothing to that that we have deserved at Gods hands, we would say with David, Psal. 103.10. He hath not dealt with us after our sins;
If we knew our Sins well, and were truly humbled for them, we would Easily acknowledge, that that which we endure is nothing to that that we have deserved At God's hands, we would say with David, Psalm 103.10. He hath not dealt with us After our Sins;
It is the privie pride of our hearts, and the having too good a conceit of our selves, that is the chiefe cause of all our impatiency and murmuring under the crosses that lye upon us.
It is the privy pride of our hearts, and the having too good a conceit of our selves, that is the chief cause of all our impatiency and murmuring under the Crosses that lie upon us.
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This is also plaine in the order of the three first Beatitudes, Mat. 5.3 — 5. Blessed are the poore in spirit, and then blessed are they that mourne, and then blessed are the meeke. Poverty of spirit, sight,
This is also plain in the order of the three First Beatitudes, Mathew 5.3 — 5. Blessed Are the poor in Spirit, and then blessed Are they that mourn, and then blessed Are the meek. Poverty of Spirit, sighed,
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Fourthly, He that would be able patiently and meekely to beare afflictions, and to submit himselfe obediently to the will of God in them, must labour to get a true knowledge and sense of his owne sinnes.
Fourthly, He that would be able patiently and meekly to bear afflictions, and to submit himself obediently to the will of God in them, must labour to get a true knowledge and sense of his own Sins.
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and (alasse) how many thousands are miserable this way? Let me therefore say to every one of you, as Solomon doth, Pro. 19.20. Heare counsell, and receive instruction, that thou mayest be wise in thy latter end.
and (alas) how many thousands Are miserable this Way? Let me Therefore say to every one of you, as Solomon does, Pro 19.20. Hear counsel, and receive instruction, that thou Mayest be wise in thy latter end.
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Nay I will say more unto you, what patience or comfort can such as you, that make no more reckoning of the Word, have on your death beds whensoever that houre shall come? Certainely none at all,
Nay I will say more unto you, what patience or Comfort can such as you, that make no more reckoning of the Word, have on your death Beds whensoever that hour shall come? Certainly none At all,
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When Paul prayeth for the Colossians that their hearts might be comforted, Col. 2.2. he prayeth that God would give them all riches of the full assurance of understanding, to the acknowledging of the mystery of God.
When Paul Prayeth for the colossians that their hearts might be comforted, Col. 2.2. he Prayeth that God would give them all riches of the full assurance of understanding, to the acknowledging of the mystery of God.
if persecution should come, and the sword of the enemy, with what patience, and comfort will you suffer that have no grounded knowledge out of the Word,
if persecution should come, and the sword of the enemy, with what patience, and Comfort will you suffer that have no grounded knowledge out of the Word,
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or if they have, take no delight in the reading or hearing of it, but say unto God in their hearts with the Atheist in Iob 21.14. Depart from us, for we desire not the knowledge of thy waies ;
or if they have, take no delight in the reading or hearing of it, but say unto God in their hearts with the Atheist in Job 21.14. Depart from us, for we desire not the knowledge of thy ways;
By giving them understanding in the Scriptures, and bringing the Word unto their remembrance, he should be their Comforter. 2. And for a conclusion of my speech touching this third meanes of patience, let me say to such as are despisers of the Word, that have not so much as a Bible in their houses;
By giving them understanding in the Scriptures, and bringing the Word unto their remembrance, he should be their Comforter. 2. And for a conclusion of my speech touching this third means of patience, let me say to such as Are despisers of the Word, that have not so much as a bible in their houses;
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after his departure from them, he telleth them how, and by what meanes he should comfort them, Iohn 14.26. He shall teach you all things, and bring all things unto your remembrance, whatsoever I have said unto you.
After his departure from them, he Telleth them how, and by what means he should Comfort them, John 14.26. He shall teach you all things, and bring all things unto your remembrance, whatsoever I have said unto you.
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and drive him away as you may see in the story of his temptations, Matth. 4.4, 7, 10. Therefore also our Saviour when he promiseth his Disciples to send them the Comforter,
and drive him away as you may see in the story of his temptations, Matthew 4.4, 7, 10. Therefore also our Saviour when he promises his Disciples to send them the Comforter,
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The remembrance of one sentence of holy Scripture, will be more effectuall to yeeld us comfort in the evill day, in the houre of temptation, will have more force to repell Satan in his fiercest assaults,
The remembrance of one sentence of holy Scripture, will be more effectual to yield us Comfort in the evil day, in the hour of temptation, will have more force to repel Satan in his Fiercest assaults,
And surely 1 if there were nothing els to breed in our hearts an high esteeme of the Word of God, to cause us to seeke the knowledge of it, to exercise our selves with delight in the reading and hearing,
And surely 1 if there were nothing Else to breed in our hearts an high esteem of the Word of God, to cause us to seek the knowledge of it, to exercise our selves with delight in the reading and hearing,
he telleth how, and by what meanes he attained unto this grace to endure so much misery with so great patience, he reckoneth verse 6, and 7. this for a principall, by knowledge (saith he) and by the word of truth.
he Telleth how, and by what means he attained unto this grace to endure so much misery with so great patience, he Reckoneth verse 6, and 7. this for a principal, by knowledge (Says he) and by the word of truth.
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For speaking 2 Cor. 6.4, 5. that he, and all the rest of the Apostles did in all things approve themselves as the Ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumules ;
For speaking 2 Cor. 6.4, 5. that he, and all the rest of the Apostles did in all things approve themselves as the Ministers of God, in much patience, in afflictions, in necessities, in Distresses, in stripes, in imprisonments, in tumules;
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Psal. 119. When hee had spoken verse 143. of the trouble, and anguish he was in he cryeth in the next verse, Give me understanding (in thy testimonies he meaneth) and I shall live. And verse 169. Let my cry come neere before thee, O Lord;
Psalm 119. When he had spoken verse 143. of the trouble, and anguish he was in he Cries in the next verse, Give me understanding (in thy testimonies he means) and I shall live. And verse 169. Let my cry come near before thee, Oh Lord;
(he speaketh in the plurall number, As if he had said instar omnium in stead of all manner of delights unto me) I should then have perished in mine affliction.
(he speaks in the plural number, As if he had said instar omnium in stead of all manner of delights unto me) I should then have perished in mine affliction.
and triall of in all their afflictions. Heare what Iob saith of this armour, Iob 23.12. I have esteemed the words of his mouth, more then my necessary food.
and trial of in all their afflictions. Hear what Job Says of this armour, Job 23.12. I have esteemed the words of his Mouth, more then my necessary food.
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The holy Scriptures are fitly resembled, and typified by that tower of David (mentioned, Cant. 4.4.) builded for an armoury, wherein there hang a thousand bucklers (under which a man may without feare,
The holy Scriptures Are fitly resembled, and typified by that tower of David (mentioned, Cant 4.4.) built for an armoury, wherein there hang a thousand bucklers (under which a man may without Fear,
In which respect our Saviour giveth this title to his holy Word, he calleth it the Word of his patience, because (saith he, Rev. 3.10.) thou hast kept the Word of my patience, I will also keepe thee from the houre of temptation.
In which respect our Saviour gives this title to his holy Word, he calls it the Word of his patience, Because (Says he, Rev. 3.10.) thou hast kept the Word of my patience, I will also keep thee from the hour of temptation.
Whatsoever things were written asore time (saith the Apostle, Rom. 15.4.) were written for our learning (what learning may you say? What is it that God would have us learne by them?) that we through patience, and comfort of the Scriptures might have hope.
Whatsoever things were written asore time (Says the Apostle, Rom. 15.4.) were written for our learning (what learning may you say? What is it that God would have us Learn by them?) that we through patience, and Comfort of the Scriptures might have hope.
We must part with all these things, and the faster our hearts do cleave, and are glued to them, the more painefull will it be unto us to part with them.
We must part with all these things, and the faster our hearts do cleave, and Are glued to them, the more painful will it be unto us to part with them.
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No man that warreth (saith the Apostle, 2 Tim. 2.4.) entangleth himselfe with the affaires of this life. And 1 Cor. 7.31. They that use this world must take heed of over-using it, they must not be NONLATINALPHABET for the fashion of this world passeth away.
No man that Warreth (Says the Apostle, 2 Tim. 2.4.) entangleth himself with the affairs of this life. And 1 Cor. 7.31. They that use this world must take heed of over-using it, they must not be for the fashion of this world passes away.
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and good cloathes) is the root of all evill, which while some have coveted after, they have erred from the faith, fallen quite from religion, rather then they would suffer any thing for it.
and good clothes) is the root of all evil, which while Some have coveted After, they have erred from the faith, fallen quite from Religion, rather then they would suffer any thing for it.
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Your heavenly father knoweth that ye have need of all these things, saith our Saviour, Mat. 6.32. The Lord alloweth us the use yea the liberall use of them, 1 Tim. 6.17. He giveth us richly all things to enjoy.
Your heavenly father Knoweth that you have need of all these things, Says our Saviour, Mathew 6.32. The Lord alloweth us the use yea the liberal use of them, 1 Tim. 6.17. He gives us richly all things to enjoy.
Therefore we shall find that our blessed Saviour, when hee would prepare his Disciples for those heavie times that should come upon them after his death, did beat upon no point so much, in all his Sermons as this, Mat. 10.37. He that loveth father or mother more then me, is not worthy of me;
Therefore we shall find that our blessed Saviour, when he would prepare his Disciples for those heavy times that should come upon them After his death, did beatrice upon no point so much, in all his Sermons as this, Mathew 10.37. He that loves father or mother more then me, is not worthy of me;
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Secondly, He that would beare great troubles, and afflictions patiently, and comfortably when they shall come, must before hand labour to weane his heart from the love of all earthly things,
Secondly, He that would bear great Troubles, and afflictions patiently, and comfortably when they shall come, must before hand labour to wean his heart from the love of all earthly things,
and fit our selves to beare them with patience, and comfort when they shall come. According to the speech of the Holy Ghost, Pro. 22.3. A prudent man forseeth the evill, and hideth himselfe ;
and fit our selves to bear them with patience, and Comfort when they shall come. According to the speech of the Holy Ghost, Pro 22.3. A prudent man Foreseeth the evil, and Hideth himself;
But what is the use that we should make of all these warnings, and of all these signes that God giveth us? Surely, wee should so thinke of the evill times that are at hand, that wee may prepare our selves for them,
But what is the use that we should make of all these Warnings, and of all these Signs that God gives us? Surely, we should so think of the evil times that Are At hand, that we may prepare our selves for them,
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And why did he foretell them? Surely that this knowing, and thinking of them before, might make them the lesse grievous unto them when they should come. Iohn 16.4. These things have I told you, that when the time shall come, ye may remember that I told you of them.
And why did he foretell them? Surely that this knowing, and thinking of them before, might make them the less grievous unto them when they should come. John 16.4. These things have I told you, that when the time shall come, you may Remember that I told you of them.
Therefore also he so oft foretelleth them of his death, and of the heavie times and troubles they were to looke for. Matth. 24.25. Behold, (saith he) I have told you before.
Therefore also he so oft foretelleth them of his death, and of the heavy times and Troubles they were to look for. Matthew 24.25. Behold, (Says he) I have told you before.
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So our Saviour having foretold the destruction of Ierusalem, and of the Temple, charged his Disciples (of whom he did foresee some should live unto that day) to take heed Luk. 21.34. that that day came not upon them at unawares.
So our Saviour having foretold the destruction of Ierusalem, and of the Temple, charged his Disciples (of whom he did foresee Some should live unto that day) to take heed Luk. 21.34. that that day Come not upon them At unawares.
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And so it is oft threatned as a circumstance, that doth greatly aggravate Gods judgements upon wicked men, Pro. 6.15. His calamity shall come suddenly, suddenly shall he be broken, without remedy. And 1 Thess. 5.3. When they shall say peace and safety:
And so it is oft threatened as a circumstance, that does greatly aggravate God's Judgments upon wicked men, Pro 6.15. His calamity shall come suddenly, suddenly shall he be broken, without remedy. And 1 Thess 5.3. When they shall say peace and safety:
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and patience to beare them, when they shall come. For the suddennesse, and unexpectednesse of any judgement, maketh it farre more grievous, and intollerable, then otherwise it would be.
and patience to bear them, when they shall come. For the suddenness, and unexpectedness of any judgement, makes it Far more grievous, and intolerable, then otherwise it would be.
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When David discribeth the most wicked man, of whom he saith God is not in all his thoughts, he is a very Atheist towards God, his waies are alwaies grievous, he is an oppressour,
When David Describeth the most wicked man, of whom he Says God is not in all his thoughts, he is a very Atheist towards God, his ways Are always grievous, he is an oppressor,
and breed in us a care to please the Lord in all our waies. This is plaine in that prayer of Moses, Psal. 90.12. Teach us so to number our daies (that is to consider how few they are) that we may apply our hearts unto wisdome.
and breed in us a care to please the Lord in all our ways. This is plain in that prayer of Moses, Psalm 90.12. Teach us so to number our days (that is to Consider how few they Are) that we may apply our hearts unto Wisdom.
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And why in their gardens? Surely that when they were taking their pleasure, delighting and refreshing themselves, they might be put in mind of their death,
And why in their gardens? Surely that when they were taking their pleasure, delighting and refreshing themselves, they might be put in mind of their death,
In which respect the Prophet noteth this for a great sin in his time, Amos 6.6. that at their feasts they drunke wine in bowles, and anointed themselves with the chiefe ointments, but had no thoughts of the miseries of Gods Church, they were not grieved for the affliction of Ioseph.
In which respect the Prophet notes this for a great since in his time, Amos 6.6. that At their feasts they drunk wine in bowls, and anointed themselves with the chief ointments, but had no thoughts of the misery's of God's Church, they were not grieved for the affliction of Ioseph.
and miseries that Christ in his members doth endure, thoughts of our owne dangers, and of the troubles our selves have cause to looke for, are very seasonable, even at our greatest feasts.
and misery's that christ in his members does endure, thoughts of our own dangers, and of the Troubles our selves have cause to look for, Are very seasonable, even At our greatest feasts.
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for the miseries they are subject to through persecution, banishment, imprisonment, warre, yet his heart is with them, he thinketh oft of them) but the heart of fooles is in the house of mirth.
for the misery's they Are Subject to through persecution, banishment, imprisonment, war, yet his heart is with them, he Thinketh oft of them) but the heart of Fools is in the house of mirth.
And thereupon he inferreth, The heart of the wise is in the house of mourning (even when his body cannot be with them, that mourne for the sicknesse or the death of their friends,
And thereupon he infers, The heart of the wise is in the house of mourning (even when his body cannot be with them, that mourn for the sickness or the death of their Friends,
A longer time by farre then he hath spent in this life (in which respect we call our grave, our long home) and therefore it is fit wee should oft thinke of our future estate.
A longer time by Far then he hath spent in this life (in which respect we call our grave, our long home) and Therefore it is fit we should oft think of our future estate.
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but when he was in greatest prosperity he lived in continuall expectation of trouble, and of a change of his estate; as he professeth, Iob 3.25. The thing which I greatly feared in come upon me, and that which I was afraid of, is come unto me.
but when he was in greatest Prosperity he lived in continual expectation of trouble, and of a change of his estate; as he Professes, Job 3.25. The thing which I greatly feared in come upon me, and that which I was afraid of, is come unto me.
and expect it, and prepare for it before it come. Thus did Iob 14.14. All the daies of my warfare (for so I render it with Arias Montanus ) will I wait, till my change come.
and expect it, and prepare for it before it come. Thus did Job 14.14. All the days of my warfare (for so I render it with Arias Montanus) will I wait, till my change come.
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for the obtaining of this grace to beare the crosse patiently to beare all kinde of affliction patiently and comfortably, whensoever God shall be pleased to exercise us by it.
for the obtaining of this grace to bear the cross patiently to bear all kind of affliction patiently and comfortably, whensoever God shall be pleased to exercise us by it.
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even to thy comfort, that because of the weaknesse of thy faith, tremblest when thou hearest of the troublesome times we are to looke for, tremblest when thou thinkest of death;
even to thy Comfort, that Because of the weakness of thy faith, tremblest when thou Hearst of the troublesome times we Are to look for, tremblest when thou Thinkest of death;
like to that poore man, Mar. 9.24. 2. This weake faith of thine hath drawne vertue from Christ, whereby the issue and fountaine of thy corruption beginneth to be dryed up,
like to that poor man, Mar. 9.24. 2. This weak faith of thine hath drawn virtue from christ, whereby the issue and fountain of thy corruption begins to be dried up,
Be thou of good comfort, certainly if thou hast the least measure and degree of true faith in thee, thou shalt be able to beare troubles when they come, much more patiently, and comfortably then thou thinkest.
Be thou of good Comfort, Certainly if thou hast the least measure and degree of true faith in thee, thou shalt be able to bear Troubles when they come, much more patiently, and comfortably then thou Thinkest.
but will tender & nourish them, Mat. 12.20. 2. The strength wherby any of Gods people are enabled to stand in the day of tryal, is not their own, but the Lords only.
but will tender & nourish them, Mathew 12.20. 2. The strength whereby any of God's people Are enabled to stand in the day of trial, is not their own, but the lords only.
Yea, thou shalt be holden up, for God is able to make thee to stand. Rom. 14.3.3. Remēber the promises God hath made unto his people in this case, Ps. 29.11. The Lord will give strength to his people.
Yea, thou shalt be held up, for God is able to make thee to stand. Rom. 14.3.3. remember the promises God hath made unto his people in this case, Ps. 29.11. The Lord will give strength to his people.
And he that is sure of these promises, how can he choose but beare affliction patiently? And say with David. Psal. 56.4. In God will I praise his word (as if he should say, I will praise God for his word and promise) And what followeth in the same verse? In God have I put my trust, I will not feare what flesh can doe unto me.
And he that is sure of these promises, how can he choose but bear affliction patiently? And say with David. Psalm 56.4. In God will I praise his word (as if he should say, I will praise God for his word and promise) And what follows in the same verse? In God have I put my trust, I will not Fear what Flesh can do unto me.
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Seeing faith will stand us in that stead in the evill day, and yeeld us that strength and comfort in all afflictions, it standeth us upon, to get it in time,
Seeing faith will stand us in that stead in the evil day, and yield us that strength and Comfort in all afflictions, it Stands us upon, to get it in time,
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and to looke well to our selves, that that faith we thinke we have, be such as will abide the tryall in the fornace of affliction, such as will not deceive us in the evill day.
and to look well to our selves, that that faith we think we have, be such as will abide the trial in the furnace of affliction, such as will not deceive us in the evil day.
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when death shall come, when the troublesome time of persecution, when the sword of the bloody enemy shall come, what shall we doe? How shall we be able to beare it? What patience, what comfort can wee looke to have in that day? 1. Extreame affliction is wont to awaken the conscience,
when death shall come, when the troublesome time of persecution, when the sword of the bloody enemy shall come, what shall we do? How shall we be able to bear it? What patience, what Comfort can we look to have in that day? 1. Extreme affliction is wont to awaken the conscience,
Faith maketh the heart that hath it, undoubtedly certaine of those promises God hath made to his people in their afflictions (of which we heard when I spake of the motives unto this duty) as namely. 1. That they shall tend to our good in the end, Heb. 12.10 Hee correcteth us for our profit. And 2. that in the meane time, he will not forsake us in them,
Faith makes the heart that hath it, undoubtedly certain of those promises God hath made to his people in their afflictions (of which we herd when I spoke of the motives unto this duty) as namely. 1. That they shall tend to our good in the end, Hebrew 12.10 He Correcteth us for our profit. And 2. that in the mean time, he will not forsake us in them,
And thus doth the holy Apostle reason, Rom. 5. for when he had said, that being justified by saith, wee are able even to glory in tribulations, hee giveth this for the reason of it verse 5. Because the love of God is shed abroad in our hearts, by the holy Ghost that is given unto us. As if hee had said;
And thus does the holy Apostle reason, Rom. 5. for when he had said, that being justified by Says, we Are able even to glory in tribulations, he gives this for the reason of it verse 5. Because the love of God is shed abroad in our hearts, by the holy Ghost that is given unto us. As if he had said;
and yeeres, of great prosperity and comfort, thinke much to endure affliction, and trouble for a few dayes? We that have received so many demonstrations of Gods fatherly and unchangeable love, shall we thinke much to receive correction from him? Thus did our blessed Saviour confirme his owne heart in patience, against those intollerable sufferings he was to endure for us, Iohn 18.11. The cup which my father hath given me, shall I not drinke? When we are once assured God is our father, wee shall be made well content to take the bitterest potion from his hand.
and Years, of great Prosperity and Comfort, think much to endure affliction, and trouble for a few days? We that have received so many demonstrations of God's fatherly and unchangeable love, shall we think much to receive correction from him? Thus did our blessed Saviour confirm his own heart in patience, against those intolerable sufferings he was to endure for us, John 18.11. The cup which my father hath given me, shall I not drink? When we Are once assured God is our father, we shall be made well content to take the Bitterest potion from his hand.
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How hath thy faith thou sayest thou hast in Iesus Christ, wrought with thee? What change hath it made in thee? Wee have all of us very lately renewed our faith,
How hath thy faith thou Sayest thou hast in Iesus christ, wrought with thee? What change hath it made in thee? we have all of us very lately renewed our faith,
Faith worketh in the heart that hath it, a light esteeme of all worldly things, and he that is brought to that once, will be easily able to suffer, yea,
Faith works in the heart that hath it, a Light esteem of all worldly things, and he that is brought to that once, will be Easily able to suffer, yea,
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that they overcame the great Dragon, in all the bloudy, and extreame persecutions that he raised up against them, under the cruell Emperours, and Popes of Rome, the meanes is also mentioned whereby they got such strength,
that they overcame the great Dragon, in all the bloody, and extreme persecutions that he raised up against them, under the cruel emperors, and Popes of Room, the means is also mentioned whereby they god such strength,
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He that is so confidently perswaded of Gods unchangeable, and everlasting love towards him in Christ, no marvell though no affliction be ever able to overcome him,
He that is so confidently persuaded of God's unchangeable, and everlasting love towards him in christ, no marvel though no affliction be ever able to overcome him,
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and to overcome such intollerable torments? Surely it was their faith, whereby they were assured of their peace with God, that made them able to doe it,
and to overcome such intolerable torments? Surely it was their faith, whereby they were assured of their peace with God, that made them able to do it,
What made them able to endure such things, and not to accept of deliverance when it was offered unto them if they would have yeelded a little? Surely their faith as you shall find Heb. 11. 33.37. by faith they attained to this strength, to this measure of patience.
What made them able to endure such things, and not to accept of deliverance when it was offered unto them if they would have yielded a little? Surely their faith as you shall find Hebrew 11. 33.37. by faith they attained to this strength, to this measure of patience.
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when they were tortured, and were tried with mockings, and scourgings, with bonds and imprisonment, when they were some stoned, and some sawne in sunder.
when they were tortured, and were tried with mockings, and scourgings, with bonds and imprisonment, when they were Some stoned, and Some sawn in sunder.
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and have peace with God, then verse 3. We glory in tribulations. And so doth the Apostle make this the ground of the strange patience of the Saints in the daies of the Maccabees,
and have peace with God, then verse 3. We glory in tribulations. And so does the Apostle make this the ground of the strange patience of the Saints in the days of the Maccabees,
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then are we prepared to follow Christ through thicke and thin, through the most hard and stony, the most sharp and thorny way, of any persecution, and trouble whatsoever.
then Are we prepared to follow christ through thick and thin, through the most hard and stony, the most sharp and thorny Way, of any persecution, and trouble whatsoever.
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The holy Apostle speaking of all the parts of the Christian armour, and among the rest of that whereby the feet and legs are to be defended, he calleth it Ephes. 6.15. The preparation of the Gospell of peace.
The holy Apostle speaking of all the parts of the Christian armour, and among the rest of that whereby the feet and legs Are to be defended, he calls it Ephesians 6.15. The preparation of the Gospel of peace.
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FIftly, He that would attaine unto this grace of true patience, and be able to cleare the Lord (as David doth heere) when he shall judge him, to beare patiently and comfortably whatsoever troubles,
Fifty, He that would attain unto this grace of true patience, and be able to clear the Lord (as David does Here) when he shall judge him, to bear patiently and comfortably whatsoever Troubles,
And what will quiet the conscience when it falleth on brawling, and exclaiming upon a man? Certainly nothing but faith that sprinkleth the bloud of Christ upon it,
And what will quiet the conscience when it falls on brawling, and exclaiming upon a man? Certainly nothing but faith that sprinkleth the blood of christ upon it,
as the Apostle teacheth us, Heb 9.13, 14. 2. In the evill day, Satan will be apt to cast into mens soules, his darts of desperation, his fiery darts, as the Apostle calleth them.
as the Apostle Teaches us, Hebrew 9.13, 14. 2. In the evil day, Satan will be apt to cast into men's Souls, his darts of desperation, his fiery darts, as the Apostle calls them.
And what is it that will quench these darts? Surely nothing but faith, as the Apostle teacheth, Ephe. 6.16. Above all, take the shield of faith, whereby yee shall be able to quench all the fiery darts of that wicked one.
And what is it that will quench these darts? Surely nothing but faith, as the Apostle Teaches, Ephes 6.16. Above all, take the shield of faith, whereby ye shall be able to quench all the fiery darts of that wicked one.
Let us therfore looke well to our faith, sith our patience and comfort in affliction dependeth so much upon it. Two notes I will give you to try it by. First.
Let us Therefore look well to our faith, sith our patience and Comfort in affliction dependeth so much upon it. Two notes I will give you to try it by. First.
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How camest thou by it? Did the Lord worke it in thee by the ministery of his word? Did thy saith come by hearing. Rom. 10.17. Canst thou say, that before ever Christ came into thy heart, Iohn Baptist came before him to prepare his way? Mark. 1.2. That the ministery of the law, that effectually discovered thy sins and miserable condition unto thee, was thy schoolemaster to bring thee to Christ? Gal. 3.24.
How camest thou by it? Did the Lord work it in thee by the Ministry of his word? Did thy Says come by hearing. Rom. 10.17. Canst thou say, that before ever christ Come into thy heart, John Baptist Come before him to prepare his Way? Mark. 1.2. That the Ministry of the law, that effectually discovered thy Sins and miserable condition unto thee, was thy Schoolmaster to bring thee to christ? Gal. 3.24.
Hast thou Indeed by faith fed upon the Lord Iesus so lately? Then certainly 1. Thou shalt find some abatement of the strength of thy corruptions, and lusts.
Hast thou Indeed by faith fed upon the Lord Iesus so lately? Then Certainly 1. Thou shalt find Some abatement of the strength of thy corruptions, and Lustiest.
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as dryed up & stanched the issue of blood, as you shall find, Luke 8.44. And is it possible that wee should have by faith, not only touched his garment,
as dried up & staunched the issue of blood, as you shall find, Lycia 8.44. And is it possible that we should have by faith, not only touched his garment,
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but it runneth as fresh and freely, as ever it did? 2. If thou hast by faith fed upon the Lord Iesus, some increase of spirituall strength to resist tentation,
but it Runneth as fresh and freely, as ever it did? 2. If thou hast by faith fed upon the Lord Iesus, Some increase of spiritual strength to resist tentation,
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and increase strength in the soule, as ever there was in any corporall food to strengthen the body? My flesh is meat indeed (saith our Saviour, Ioh. 6.55, 57) and my bloud is drink indeed;
and increase strength in the soul, as ever there was in any corporal food to strengthen the body? My Flesh is meat indeed (Says our Saviour, John 6.55, 57) and my blood is drink indeed;
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Wilt thou say then thou hast fed on Christ, that hast received no strength by this food to resist tentation, that hast not bin able to go in the strength of that meat forty dayes,
Wilt thou say then thou hast fed on christ, that hast received no strength by this food to resist tentation, that hast not been able to go in the strength of that meat forty days,
but desired a better country, that is an heavenly (al their mind was of that) wherfore God was not ashamed to be called their God (because they minded heaven so much) for he had prepared them a City.
but desired a better country, that is an heavenly (all their mind was of that) Wherefore God was not ashamed to be called their God (Because they minded heaven so much) for he had prepared them a city.
nor longings that way, but all his thoughts and affections are ever groviling upon the earth, certainly hath no true hope in himselfe to go to heaven when he dieth.
nor longings that Way, but all his thoughts and affections Are ever groviling upon the earth, Certainly hath no true hope in himself to go to heaven when he Dieth.
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For of them that mind earthly things (onely or chiefly) the Holy Ghost hath given sentence, Phil. 3.19. that their end is destruction they shall never go to heaven.
For of them that mind earthly things (only or chiefly) the Holy Ghost hath given sentence, Philip 3.19. that their end is destruction they shall never go to heaven.
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Who shall ascend into the hill of the Lord? (saith David, Psal. 24.3, 4.) and who shall stand in his holy place? He (and none but he) that hath cleane hands, and a pure heart, who hath not lift up his soule unto vanity, nor sworne deceitfully.
Who shall ascend into the hill of the Lord? (Says David, Psalm 24.3, 4.) and who shall stand in his holy place? He (and none but he) that hath clean hands, and a pure heart, who hath not lift up his soul unto vanity, nor sworn deceitfully.
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Our Merchants that trade into Turky or Persia or such farre countries, count it good husbandry, to lay out their moneyes heere before they goe upon such commodities as they know will be of best esteeme and sell best in those countries.
Our Merchant's that trade into Turky or Persiam or such Far countries, count it good Husbandry, to lay out their moneys Here before they go upon such commodities as they know will be of best esteem and fell best in those countries.
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Our trading, that we busie our selves in, NONLATINALPHABET is for heaven, saith the Apostle, Phil. 3.20. This is that that our Saviour meaneth, Luk. 12.33. Give almes, and so provide your selves b•ggs that wax not old, a treasure in the heavens that faileth not.
Our trading, that we busy our selves in, is for heaven, Says the Apostle, Philip 3.20. This is that that our Saviour means, Luk. 12.33. Give alms, and so provide your selves b•ggs that wax not old, a treasure in the heavens that Faileth not.
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and all the faithfull of their going to heaven, he concludeth thus, 2 Cor. 5.9. Therefore we labour that whether present, or absent (living or dying) we may be accepted of him. And 2 Pet. 3.14. Wherefore (beloved) seeing yee looke for such things, (such happinesse and glory in heaven) be diligent that yee may bee found of him in peace, without spot and blamelesse.
and all the faithful of their going to heaven, he Concludeth thus, 2 Cor. 5.9. Therefore we labour that whither present, or absent (living or dying) we may be accepted of him. And 2 Pet. 3.14. Wherefore (Beloved) seeing ye look for such things, (such happiness and glory in heaven) be diligent that ye may be found of him in peace, without spot and blameless.
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when they shall come thither, what hope can they have to go to heaven when they die? Be not deceived, (saith the Apostle, Gal. 6.7, 8.) God is not mocked, for whatsoever a man soweth that shall be also reape;
when they shall come thither, what hope can they have to go to heaven when they die? Be not deceived, (Says the Apostle, Gal. 6.7, 8.) God is not mocked, for whatsoever a man Soweth that shall be also reap;
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Ye have shamed (and dashed out of countenance, saith the Lord, Psal 14.6.) the counsell of the poore (and humbled Christian) because the Lord is his refuge. And Esa. 59.15. He that departeth from evill (and dareth not do as other men do) maketh himselfe a prey ;
You have shamed (and dashed out of countenance, Says the Lord, Psalm 14.6.) the counsel of the poor (and humbled Christian) Because the Lord is his refuge. And Isaiah 59.15. He that departeth from evil (and dareth not do as other men do) makes himself a prey;
every body will be apt to do him wrong But shall we thinke that piety will never stand a man in more stead then thus even in this life? Yes yes beloved.
every body will be apt to do him wrong But shall we think that piety will never stand a man in more stead then thus even in this life? Yes yes Beloved.
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When the evill day shall come the godly man shall find his labour hath not beene in vaine, he shall certainely find more strength and comfort in that day then any other man can do.
When the evil day shall come the godly man shall find his labour hath not been in vain, he shall Certainly find more strength and Comfort in that day then any other man can do.
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Riches profit not in the day of wrath (saith Solomon, Pro. 11.4.) but (righteousnesse doth) righteousnesse delivereth from death. Vnto the upright (saith David, Psal. 112.4.) there ariseth light in the darknesse ;
Riches profit not in the day of wrath (Says Solomon, Pro 11.4.) but (righteousness does) righteousness Delivereth from death. Unto the upright (Says David, Psalm 112.4.) there arises Light in the darkness;
When there shall be a palpable darknes in all the land of Egypt, Gods people shall have light in their dwellings, Exod. 10.22, 23.) and thy darknesse (thy trouble and affliction) shall be (for comfort,
When there shall be a palpable darkness in all the land of Egypt, God's people shall have Light in their dwellings, Exod 10.22, 23.) and thy darkness (thy trouble and affliction) shall be (for Comfort,
and joy) as the noone day. The Apostle mentioning the meanes, whereby he was enabled to beare with such patience such afflictions, necessities, distresses, stripes, and imprisonments ;
and joy) as the noon day. The Apostle mentioning the means, whereby he was enabled to bear with such patience such afflictions, necessities, Distresses, stripes, and imprisonments;
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And speaking of all the parts of the Christian armour, Ephes. 6.14. he calleth this the brest plate. Certainely the testimony that our conscience shall give us that we have endeavoured in all our waies to please God, will be as armour of proofe unto us in the evill day.
And speaking of all the parts of the Christian armour, Ephesians 6.14. he calls this the breast plate. Certainly the testimony that our conscience shall give us that we have endeavoured in all our ways to please God, will be as armour of proof unto us in the evil day.
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The first is Ieremies, Ier. 17.16, 17, I have not hastened from being a pastour to follow thee (as Ionah did) neither have I desired the wofull day, (this wofull captivity that thou hast caused me to denounce) that which came out of my lips, was right before thee.
The First is Jeremiahs, Jeremiah 17.16, 17, I have not hastened from being a pastor to follow thee (as Jonah did) neither have I desired the woeful day, (this woeful captivity that thou hast caused me to denounce) that which Come out of my lips, was right before thee.
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The other example is Pauls, 2 Cor. 1. Who having spoken of the troubles he had in Asia, wherein (saith he, ver. 8.) we were pressed out of measure, above strength, insomuch that we despaired even of life ;
The other Exampl is Paul's, 2 Cor. 1. Who having spoken of the Troubles he had in Asia, wherein (Says he, ver. 8.) we were pressed out of measure, above strength, insomuch that we despaired even of life;
telleth you verse 12. what it was that yeelded him comfort, in that great distresse even the testimony of his conscience, that in simplicty and godly sincerity, not in fleshly wisdome (as the flaunting Corinthian preachers did) he had exercised himselfe in his Ministery.
Telleth you verse 12. what it was that yielded him Comfort, in that great distress even the testimony of his conscience, that in simplicity and godly sincerity, not in fleshly Wisdom (as the flaunting Corinthian Preachers did) he had exercised himself in his Ministry.
See this in the example of good Hezekiah who when the dolefull message was brought him from God, by the Prophet, to set his house in order for he must die and not live, comforteth himselfe in this testimony of his conscience, Esa. 38.3.
See this in the Exampl of good Hezekiah who when the doleful message was brought him from God, by the Prophet, to Set his house in order for he must die and not live, comforts himself in this testimony of his conscience, Isaiah 38.3.
O thinke of this, you that are so carelesse of your practise, carelesse of your consciences, whose religion standeth onely in hearing and in a profession of the truth;
Oh think of this, you that Are so careless of your practice, careless of your Consciences, whose Religion Stands only in hearing and in a profession of the truth;
And the Apostle when he had exhorted the Romanes, Rom. 12.12. to be patient in tribulation, he addeth immediatly continuing instant in prayer. Instant and earnest prayer and continuing in it, is the meanes to make us patient in tribulation.
And the Apostle when he had exhorted the Romans, Rom. 12.12. to be patient in tribulation, he adds immediately Continuing instant in prayer. Instant and earnest prayer and Continuing in it, is the means to make us patient in tribulation.
So speaking of the compleat armour whereby a Christian, may be made able to beare and stand out in the evill day, he nameth this as a principall part of it, Ephes. 6.18.
So speaking of the complete armour whereby a Christian, may be made able to bear and stand out in the evil day, he names this as a principal part of it, Ephesians 6.18.
and the Churches various necessities shall require) in the spirit (fervently, not formally and with lip labour onely) watching thereunto (against distractions and wandring thoughts) with all perseverance ;
and the Churches various necessities shall require) in the Spirit (fervently, not formally and with lip labour only) watching thereunto (against distractions and wandering thoughts) with all perseverance;
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holding out, and not giving over, when we speed not at the first. This was the way whereby Iob sought strength to beare his afflictions, Iob 16.20. My friends scorne me: but mine eye poureth out teares unto God.
holding out, and not giving over, when we speed not At the First. This was the Way whereby Job sought strength to bear his afflictions, Job 16.20. My Friends scorn me: but mine eye pours out tears unto God.
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And David when many of his mortall enemies compassed him about, but I give my selfe unto prayer, saith he, Psal 109.4 Nay this was the way, whereby our blessed Saviour sought strength to beare his extreame sufferings, Heb. 5.7.
And David when many of his Mortal enemies compassed him about, but I give my self unto prayer, Says he, Psalm 109.4 Nay this was the Way, whereby our blessed Saviour sought strength to bear his extreme sufferings, Hebrew 5.7.
surely it is because you do pray so little. 2. Let the signes God giveth us every day of marvellous troublesome times that are at hand, make us all more frequent,
surely it is Because you do pray so little. 2. Let the Signs God gives us every day of marvellous troublesome times that Are At hand, make us all more frequent,
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or to prepare us with patience and strength, to beare them as fasting and prayer is? Well take this for a conclusion to your comfort which you shall read, Act. 2.20, 21. When the Sun shall be turned into darknesse,
or to prepare us with patience and strength, to bear them as fasting and prayer is? Well take this for a conclusion to your Comfort which you shall read, Act. 2.20, 21. When the Sun shall be turned into darkness,
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Such men must needs be through feare of death (as the Apostle speaketh, Hebr. 2.15.) all their life time (but specially when any great troubles shall come upon them) subject unto bondage, & miserable slavery.
Such men must needs be through Fear of death (as the Apostle speaks, Hebrew 2.15.) all their life time (but specially when any great Troubles shall come upon them) Subject unto bondage, & miserable slavery.
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and that death will make him a happy man, he that can say to his soule, as Pro. 23.18. Surely there is an end, and thine expectation shall not be cut off ;
and that death will make him a happy man, he that can say to his soul, as Pro 23.18. Surely there is an end, and thine expectation shall not be Cut off;
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What maketh Gods people, not onely so patient, but even so comfortable, and full of joy in all tribulations? Surely the hope they have of the glory that is prepared for them, they know the end will pay for all.
What makes God's people, not only so patient, but even so comfortable, and full of joy in all tribulations? Surely the hope they have of the glory that is prepared for them, they know the end will pay for all.
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that they tooke joyfully the spoyling of their goods, knowing in themselves (inwardly, assuredly, feelingly) that they had in heaven, a better, and an enduring substance.
that they took joyfully the spoiling of their goods, knowing in themselves (inwardly, assuredly, feelingly) that they had in heaven, a better, and an enduring substance.
In which respect, this hope of heaven is compared to an helmet. Ephe. 6.17. that defendeth the head, and keepeth us from the most Capitall tentations, and dangers. Heb. 6.19. The Apostle calleth it, the anker of the soule, both sure and stedfast.
In which respect, this hope of heaven is compared to an helmet. Ephes 6.17. that defendeth the head, and Keepeth us from the most Capital tentations, and dangers. Hebrew 6.19. The Apostle calls it, the anchor of the soul, both sure and steadfast.
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The hypocrites hope shall perish in that day, as Bildad speaketh, Iob 8.13. Yea, the hope of every wicked man shall perish, saith the holy Ghost. Proverbs 10.28.
The Hypocrites hope shall perish in that day, as Bildad speaks, Job 8.13. Yea, the hope of every wicked man shall perish, Says the holy Ghost. Proverbs 10.28.
He that hath true hope, got it by the Word, and the ministery thereof. So saith the Apostle, Rom. 15.4. That by patience and comfort of the Scriptures, we might have hope.
He that hath true hope, god it by the Word, and the Ministry thereof. So Says the Apostle, Rom. 15.4. That by patience and Comfort of the Scriptures, we might have hope.
Yea of hope it may be said, as it is of saith, Hope commeth by hearing. When he had spoken, Col. 1.5. of the hope they had of that happines that was laid up for them in heaven, he sheweth the means wherby it was wrought in them, Ye have heard of it before (saith hee) in the word of the truth of the Gospel.
Yea of hope it may be said, as it is of Says, Hope comes by hearing. When he had spoken, Col. 1.5. of the hope they had of that happiness that was laid up for them in heaven, he shows the means whereby it was wrought in them, You have herd of it before (Says he) in the word of the truth of the Gospel.
Alas then, such as never received good by the word, never felt any power or comfort in it, never regarded nor tooke delight to read or heare it, are not acquainted with it,
Alas then, such as never received good by the word, never felt any power or Comfort in it, never regarded nor took delight to read or hear it, Are not acquainted with it,
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what sound hope can they have to go to heaven when they die? No, no, their doome is set downe, Ps. 119.155. Salvation is far from the wicked, sor they seeke not thy statutes.
what found hope can they have to go to heaven when they die? No, no, their doom is Set down, Ps. 119.155. Salvation is Far from the wicked, sor they seek not thy statutes.
For Christ is our hope, as the Apostle calleth him, 1 Tim. 1.1 the only ground we have to hope we shall goe to heaven. And Col. 1.27. Christ is in you, the hope of glory.
For christ is our hope, as the Apostle calls him, 1 Tim. 1.1 the only ground we have to hope we shall go to heaven. And Col. 1.27. christ is in you, the hope of glory.
Till Christ be in us by faith, we can have no hope of glory. And Rom. 15.13. The God of hope fill you with all joy and peace in beleeving, that ye may abound in hope through the power of the holy Ghost.
Till christ be in us by faith, we can have no hope of glory. And Rom. 15.13. The God of hope fill you with all joy and peace in believing, that you may abound in hope through the power of the holy Ghost.
unlesse our thoughts be in heaven. For he teacheth us to direct our prayers to our father which is in heaven. Matth. 6.9. to lift up our hearts to heaven when we pray;
unless our thoughts be in heaven. For he Teaches us to Direct our Prayers to our father which is in heaven. Matthew 6.9. to lift up our hearts to heaven when we pray;
Yea he amplifieth and aggravateth his sinne, by these three considerations. 1. Of the person against whom he had sinned, in the fourth verse, Against thee, thee onely have I sinned,
Yea he amplifieth and Aggravateth his sin, by these three considerations. 1. Of the person against whom he had sinned, in the fourth verse, Against thee, thee only have I sinned,
For the Anabaptists, and such others as gainesay the Doctrine of originall sin, and deny that infants stand guilty of any sin in the sight of God, object two things against the proofe that is brought out of this most pregnant place, against them.
For the Anabaptists, and such Others as gainsay the Doctrine of original since, and deny that Infants stand guilty of any since in the sighed of God, Object two things against the proof that is brought out of this most pregnant place, against them.
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as if he should have said, I was borne in thy displeasure, and in the punishment which thou didst justly inflict upon all women for the sinne of Eve ( Gen. 3.16. I will greatly multiply thy sorrow, and thy conception, in sorrow thou shalt bring forth children ) in this punishment, in this sorrow, was I borne.
as if he should have said, I was born in thy displeasure, and in the punishment which thou didst justly inflict upon all women for the sin of Eve (Gen. 3.16. I will greatly multiply thy sorrow, and thy conception, in sorrow thou shalt bring forth children) in this punishment, in this sorrow, was I born.
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but by a metonymie for the punishment of sinne; as Gen. 19.15. Least ye be consumed in the iniquity of the city, that is in the punishment of the city. And Numb. 14.33. Your children shall wander in the wildernesse forty yeares, and beare your whordomes ;
but by a metonymy for the punishment of sin; as Gen. 19.15. lest you be consumed in the iniquity of the City, that is in the punishment of the City. And Numb. 14.33. Your children shall wander in the Wilderness forty Years, and bear your whoredoms;
and trembling, and commeth of the root Chol which signifieth to sorrow, and tremble, whereby it may seeme that David had in this word respect to the paines,
and trembling, and comes of the root Chol which signifies to sorrow, and tremble, whereby it may seem that David had in this word respect to the pains,
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and trembling, such as women have in their travell, yet it is farre more often and commonly used in the Scriptures, to expresse any kind of making or bringing forth of things,
and trembling, such as women have in their travel, yet it is Far more often and commonly used in the Scriptures, to express any kind of making or bringing forth of things,
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before the mountaines I was brought forth. So Deut. 32.18. Thou hast forgotten God that formed thee. And Psal. 90.2. Before thou hadst formed the earth.
before the Mountains I was brought forth. So Deuteronomy 32.18. Thou hast forgotten God that formed thee. And Psalm 90.2. Before thou Hadst formed the earth.
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And when the birth of man is spoken of, without all reference or respect to the sorrow and painefullnesse of his birth, Iob 15.7. He saith, Wast thou made before the hills? And Esa. 45.10.
And when the birth of man is spoken of, without all Referente or respect to the sorrow and painefullnesse of his birth, Job 15.7. He Says, Wast thou made before the hills? And Isaiah 45.10.
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Woe to him that saith to his mother, what hast thou brought forth? So that it may well be that David heere speaketh of his birth, without any respect at all to his mothers paines, and sorrowes in it.
Woe to him that Says to his mother, what hast thou brought forth? So that it may well be that David Here speaks of his birth, without any respect At all to his mother's pains, and sorrows in it.
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Thirdly, The iniquity that he speaketh of heere, he mentioneth for his further humiliation before God, that is the scope he aimeth at, in this place; as we have heard.
Thirdly, The iniquity that he speaks of Here, he mentioneth for his further humiliation before God, that is the scope he aimeth At, in this place; as we have herd.
then those that were upon his mother (specially so ordinary, and common to all women as that was) yet forbeareth he in this Psalme, to speake of them, at all.
then those that were upon his mother (specially so ordinary, and Common to all women as that was) yet forbeareth he in this Psalm, to speak of them, At all.
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Was it not the sin of his parents in begetting and conceiving of him that he heere complaineth of, rather then any sin of his owne, that he was guilty of in his first conception? And doth not the word in the originall imply so much, And in sin did my mother being in heate (of lust as Gen. 30.38, 39, 41. that which is translated conceiving is in the originall being in heate ) conceive me. I answer, no.
Was it not the since of his Parents in begetting and conceiving of him that he Here Complaineth of, rather then any since of his own, that he was guilty of in his First conception? And does not the word in the original imply so much, And in since did my mother being in heat (of lust as Gen. 30.38, 39, 41. that which is translated conceiving is in the original being in heat) conceive me. I answer, no.
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It was not his parents sins, but his owne, that he here confesseth unto God. For First, It was no sinfull act in his parents to beget, and conceive him.
It was not his Parents Sins, but his own, that he Here Confesses unto God. For First, It was no sinful act in his Parents to beget, and conceive him.
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Yea it is commanded of God to them that have not the gift of continency, 1 Cor. 7.2. To avoid fornication, let every man have his owne wife, and let every woman have her own husband.
Yea it is commanded of God to them that have not the gift of continency, 1 Cor. 7.2. To avoid fornication, let every man have his own wife, and let every woman have her own husband.
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but honorable, and undefiled as the Apostle there speaketh, Heb. 13 4. Yea commanded also of God, 1 Cor. 7.3 — 5. And though originall corruption be derived by it unto the child,
but honourable, and undefiled as the Apostle there speaks, Hebrew 13 4. Yea commanded also of God, 1 Cor. 7.3 — 5. And though original corruption be derived by it unto the child,
In which respect there was no such uncleannesse by the ceremoniall law imputed to the man or woman, that had knowne one another in lawfull matrimony as there was to the woman that did beare and bring forth a child, Levit. 12.2.
In which respect there was no such uncleanness by the ceremonial law imputed to the man or woman, that had known one Another in lawful matrimony as there was to the woman that did bear and bring forth a child, Levit. 12.2.
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Now the words of this verse being thus cleared two things are principally to be observed in them. 1. The doubling of the words of this complaint, he maketh of his naturall corruption.
Now the words of this verse being thus cleared two things Are principally to be observed in them. 1. The doubling of the words of this complaint, he makes of his natural corruption.
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yea before that, so soone as I was conceived, or had any being in my mothers womb I was a wretched sinner, I had in me iniquity and sin, that is all manner of sin, the seeds of all sin were in me. 2. The word and note of attention, he setteth before this acknowledgement of his originall sin,
yea before that, so soon as I was conceived, or had any being in my mother's womb I was a wretched sinner, I had in me iniquity and since, that is all manner of since, the seeds of all since were in me. 2. The word and note of attention, he sets before this acknowledgement of his original since,
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that I have not only thus sinned against thee, and done this evill in thy sight, but that I have been wholly corrupted from the very womb of my mother,
that I have not only thus sinned against thee, and done this evil in thy sighed, but that I have been wholly corrupted from the very womb of my mother,
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First, That the youngest infant is guilty of sin. 2. That the sin that the infant is guilty of is derived to it by the parents. 3. That this sinne that every infant is guilty of,
First, That the youngest infant is guilty of since. 2. That the since that the infant is guilty of is derived to it by the Parents. 3. That this sin that every infant is guilty of,
For the Prophet Ier•my speaking of those infants whom their parents being wretched idolaters, offered in sacrifice to Baal and Molech saith, Ier. 19.4. They have filled this place with the bloud of innocents.
For the Prophet Ier•my speaking of those Infants whom their Parents being wretched Idolaters, offered in sacrifice to Baal and Molech Says, Jeremiah 19.4. They have filled this place with the blood of Innocents.
And so speaketh the Prophet Psal. 105.38. They shed innocent bloud, even the bloud of their sons and daughters, whom they sacrificed to the Idols of Canaan.
And so speaks the Prophet Psalm 105.38. They shed innocent blood, even the blood of their Sons and daughters, whom they sacrificed to the Idols of Canaan.
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And so we say of sundry that have been unjustly condemned, and executed for murders or robberies that they never committed, that they died as innocents,
And so we say of sundry that have been unjustly condemned, and executed for murders or robberies that they never committed, that they died as Innocents,
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though they were otherwise most lewd, and wicked men. Secondly. Infants may bee called innocents even in the Lords account, in comparison of other men;
though they were otherwise most lewd, and wicked men. Secondly. Infants may be called Innocents even in the lords account, in comparison of other men;
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3. The sins that wee commit, are in one degree or other, against knowledge. We hold the truth in unrighteousnesse, as the Apostle speaketh, Rom. 1.18. Wee violently and unrighteously suppresse, and smother the light that God hath given us. So do not infants;
3. The Sins that we commit, Are in one degree or other, against knowledge. We hold the truth in unrighteousness, as the Apostle speaks, Rom. 1.18. we violently and unrighteously suppress, and smother the Light that God hath given us. So do not Infants;
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The infants of the faithfull, yea, where but one of the parents is a beleever, are said, not to be uncleane but holy, 1 Cor. 7.14. Else were your children uncleane, but now they are holy. I answer.
The Infants of the faithful, yea, where but one of the Parents is a believer, Are said, not to be unclean but holy, 1 Cor. 7.14. Else were your children unclean, but now they Are holy. I answer.
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even because their parents are beleevers. Thus Paul speaketh of himselfe, and the rest of his country-men, Gal ▪ 2.15. That they were Iewes (that is, members of the true Church) by nature, and not sinners of the Gentiles.
even Because their Parents Are believers. Thus Paul speaks of himself, and the rest of his countrymen, Gall ▪ 2.15. That they were Iewes (that is, members of the true Church) by nature, and not Sinners of the Gentiles.
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The Apostle Peter, when hee had exhorted the three thousand converts, to be baptized, he giveth this for the reason, Acts 2.39 For the promise (whereof baptisme is a seale) is unto you, and to your children ;
The Apostle Peter, when he had exhorted the three thousand converts, to be baptised, he gives this for the reason, Acts 2.39 For the promise (whereof Baptism is a seal) is unto you, and to your children;
And why may not the Church deny baptisme to any child of a beleeving parent? Surely because the Church is bound to esteeme every such child, not an infidell,
And why may not the Church deny Baptism to any child of a believing parent? Surely Because the Church is bound to esteem every such child, not an infidel,
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Well, this is (I say) the first priviledge that the children of beleeving parents have in this life, they have title to the Sacrament of Baptisme, the seale of Gods covenant.
Well, this is (I say) the First privilege that the children of believing Parents have in this life, they have title to the Sacrament of Baptism, the seal of God's Covenant.
Secondly, when the infants of beleeving parents do dye, yea, though they dye before they be baptized, we are in Christian Charity, to judge that they die in Gods favour,
Secondly, when the Infants of believing Parents do die, yea, though they die before they be baptised, we Are in Christian Charity, to judge that they die in God's favour,
when it was but seven dayes old (and consequently before it was circumcised, yea though he knew it was begotten in adultery) 2 Sam. 12.23. I shall goe to him, saith he.
when it was but seven days old (and consequently before it was circumcised, yea though he knew it was begotten in adultery) 2 Sam. 12.23. I shall go to him, Says he.
that it is a most filthy ▪ and loathsome creature, and odious unto God? I answer. 1. The Church is bound so to judge of these infants, by reason of the covenant God hath made with the beleeving parent, which wee shall read of Gen. 17.7.
that it is a most filthy ▪ and loathsome creature, and odious unto God? I answer. 1. The Church is bound so to judge of these Infants, by reason of the Covenant God hath made with the believing parent, which we shall read of Gen. 17.7.
For of Iacob God said before he was borne, Iacob have I loved, Rom. 9.11, 13. And of Iohn the Baptist, that before hee was borne, he had true faith in Christ.
For of Iacob God said before he was born, Iacob have I loved, Rom. 9.11, 13. And of John the Baptist, that before he was born, he had true faith in christ.
and draw them out of this filthy puddle, that they were plunged into, and doe also indeed oft execute this his gracious decree upon them, by working faith,
and draw them out of this filthy puddle, that they were plunged into, and do also indeed oft execute this his gracious Decree upon them, by working faith,
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Let us therefore now see the proofe of this Doctrine. 1. By the plain testimony of the holy Scripture. 2. By the judgments, whereby God hath from heaven revealed his wrath even upon infants for their sin.
Let us Therefore now see the proof of this Doctrine. 1. By the plain testimony of the holy Scripture. 2. By the Judgments, whereby God hath from heaven revealed his wrath even upon Infants for their since.
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And what infant can be thought to be in better state by nature, then he was? So speaketh the Lord of all men. Gen. 8.21. The imagination of mans heart, is evill from his youth ; or childhood.
And what infant can be Thought to be in better state by nature, then he was? So speaks the Lord of all men. Gen. 8.21. The imagination of men heart, is evil from his youth; or childhood.
For the root from whence in the originall the word that is here translated youth, is taken, is used for a babe, Exod. 2.6. This is that also that Iob meaneth, who when he had spoken of mans birth, he breaketh out into these words, Iob 14.4.
For the root from whence in the original the word that is Here translated youth, is taken, is used for a babe, Exod 2.6. This is that also that Job means, who when he had spoken of men birth, he breaks out into these words, Job 14.4.
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So speaketh Solomon, Prov. 22 15. foolishnesse (which in Solomons phrase, is nothing else but wickednesse and sinne) is bound in the heart of a child, as a fardle or packe on a horse backe, which hee can never of himselfe shake off.
So speaks Solomon, Curae 22 15. foolishness (which in Solomons phrase, is nothing Else but wickedness and sin) is bound in the heart of a child, as a Firkin or pack on a horse back, which he can never of himself shake off.
And lastly, thus speaketh the Lord of the whole nation of the Iewes, which were then the only Church hee had in the World. Esay 48.8. Thou wast called a transgressour from the very wombe.
And lastly, thus speaks the Lord of the Whole Nation of the Iewes, which were then the only Church he had in the World. Isaiah 48.8. Thou wast called a transgressor from the very womb.
as is plaine by the Apostle, who speaking of himselfe, and the rest of Gods Elect, saith Ephe. 2.3. We all were by nature the children of wrath, as well as others.
as is plain by the Apostle, who speaking of himself, and the rest of God's Elect, Says Ephes 2.3. We all were by nature the children of wrath, as well as Others.
or shew pity to any of them. And Psal. 137.9. the Lord pronounceth him happy, that shall take the little ones of the Babilonians, & dash out their braines against the stones. And Gen. 19.25.
or show pity to any of them. And Psalm 137.9. the Lord pronounceth him happy, that shall take the little ones of the Babylonians, & dash out their brains against the stones. And Gen. 19.25.
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If any shall say, these were the children of most lewd men, Amalekites, Babilonians, Sodomites ; and God forbid but there should bee a difference made between our children & theirs,
If any shall say, these were the children of most lewd men, Amalekites, Babylonians, Sodomites; and God forbid but there should be a difference made between our children & theirs,
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as we heard out of Ephes. 2.3. 3. The sin of those infants that they stood guilty of, was the cause why the Lord, the righteous judge, did thus deale with them, Rom. 5.12.
as we herd out of Ephesians 2.3. 3. The since of those Infants that they stood guilty of, was the cause why the Lord, the righteous judge, did thus deal with them, Rom. 5.12.
and part of that curse that is due to sin, Ephe. 5.6 And God even by these judgments upon infants, hath reveiled from heaven, that his wrath is due unto them, Rom. 1.18. 2, Vpon infants they are more certaine evidences of his wrath against their sin,
and part of that curse that is due to since, Ephes 5.6 And God even by these Judgments upon Infants, hath revealed from heaven, that his wrath is due unto them, Rom. 1.18. 2, Upon Infants they Are more certain evidences of his wrath against their since,
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For to them they are sometimes only for triall, 1 Pet. 1.6, 7. Sometimes onely as chastisements, to reforme and better them, Ps. 119.67, 71. but they cannot be so to infants though I deny not but there may be an evasion for infants out of the cursednes of these judgments, 3. It is evident that God hath witnessed his wrath against the sin of infants, not only by hating their sin, but even their persons also. Rom. 9.11.13.
For to them they Are sometime only for trial, 1 Pet. 1.6, 7. Sometime only as chastisements, to reform and better them, Ps. 119.67, 71. but they cannot be so to Infants though I deny not but there may be an evasion for Infants out of the cursedness of these Judgments, 3. It is evident that God hath witnessed his wrath against the since of Infants, not only by hating their since, but even their Persons also. Rom. 9.11.13.
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Every infant hath originally from the very birth and conception, a sinfull nature, which consisteth in three points. 1. They have in them by nature no seeds, no inclinations unto any thing that is good indeed, I know (saith Paul, Rom 7.18) that in me (that is in my flesh) dwelleth no good thing. 2 Cor. 3.5. We are not sufficient of our selves, to thinke any thing as of our selves.
Every infant hath originally from the very birth and conception, a sinful nature, which Consisteth in three points. 1. They have in them by nature no seeds, no inclinations unto any thing that is good indeed, I know (Says Paul, Rom 7.18) that in me (that is in my Flesh) dwells no good thing. 2 Cor. 3.5. We Are not sufficient of our selves, to think any thing as of our selves.
First, for confutation of the Anabaptist, who to maintaine his errour, that infants should not bee baptized, holdeth (with the Pelagians of old) 1. that they have no sin. 2. that there is no Originall sinne at all. 3. that no sinne commeth by nature,
First, for confutation of the Anabaptist, who to maintain his error, that Infants should not be baptised, holds (with the Pelagians of old) 1. that they have no since. 2. that there is no Original sin At all. 3. that no sin comes by nature,
and deserve damnation. 2. That many infants have bin vessells of wrath, and fire-brands of hell. 3. That all sin is not learned by example or imitation (for what example had Cain to teach him to be an hypocrite in Gods service,
and deserve damnation. 2. That many Infants have been vessels of wrath, and firebrands of hell. 3. That all since is not learned by Exampl or imitation (for what Exampl had Cain to teach him to be an hypocrite in God's service,
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yea, a fountaine opened (as the Prophet calleth it, Zac. 13.1) for sin, & for uncleannes, sufficient to clense them from all this filthines, and corruption of their nature.
yea, a fountain opened (as the Prophet calls it, Zac. 13.1) for since, & for uncleanness, sufficient to cleanse them from all this filthiness, and corruption of their nature.
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How much more doth it become us to doe so in this case? The Lord in his judgements upon us, that are of yeares, may have other ends and respects (as we heard even now) but in those upon infants, he can have no other (if wee respect the infants themselves,
How much more does it become us to do so in this case? The Lord in his Judgments upon us, that Are of Years, may have other ends and respects (as we herd even now) but in those upon Infants, he can have no other (if we respect the Infants themselves,
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alas, what measure of wrath is due to me, that besides the sin of my nature, wherewith I am every whit as much defiled as it can be, have so many actuall sins to answer for,
alas, what measure of wrath is due to me, that beside the since of my nature, wherewith I am every whit as much defiled as it can be, have so many actual Sins to answer for,
and have sinned in a farre more odious manner, then this infant hath done? If this bee done to the greene tree (saith our Saviour Luke 23.31) what shall be done to the drye?
and have sinned in a Far more odious manner, then this infant hath done? If this be done to the green tree (Says our Saviour Lycia 23.31) what shall be done to the dry?
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O beloved, the very originall sin of the infant, the sin of his nature, before it doth thus burst forth, deserveth damnation (as you have heard) and maketh him odious unto God;
O Beloved, the very original since of the infant, the since of his nature, before it does thus burst forth, deserveth damnation (as you have herd) and makes him odious unto God;
For 1 you highly please God in doing your duty, and he accepteth your worke neverthelesse, Esa. 49.4. 2 Cor. 8.12. which will yeeld you unspeakable comfort, 2 Cor. 1.12. 2 You have hereby delivered your owne soules so as the sins and damnation of your ungracious children, shall never be imputed unto you, Ezek. 3.19.
For 1 you highly please God in doing your duty, and he Accepteth your work nevertheless, Isaiah 49.4. 2 Cor. 8.12. which will yield you unspeakable Comfort, 2 Cor. 1.12. 2 You have hereby Delivered your own Souls so as the Sins and damnation of your ungracious children, shall never be imputed unto you, Ezekiel 3.19.
as experience hath proved in many good mens children, that for a long time lived most ungraciously. 2. Admit God be never pleased to vouchsafe a blessing to your labours, in your children,
as experience hath proved in many good men's children, that for a long time lived most ungraciously. 2. Admit God be never pleased to vouchsafe a blessing to your labours, in your children,
he hath mercy on whom he will, and whom he will he hardneth, Rom. 9.18.) Yet have I two things to say for your incouragement and comfort that are Christian parents, 1 None have more cause to expect and with patience to wait for a blessing from God, in the use of the meanes of grace towards any,
he hath mercy on whom he will, and whom he will he Hardeneth, Rom. 9.18.) Yet have I two things to say for your encouragement and Comfort that Are Christian Parents, 1 None have more cause to expect and with patience to wait for a blessing from God, in the use of the means of grace towards any,
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but you may justly object that many parents that have been as carefull as is possible in the use of these means, have had as ungracious children as any others (for the Lord is the God of all grace and the onely author of it, 1 Pet. 5.10. and he giveth successe and fruit to all meanes thereof, 1 Cor. 3.6. and he worketh herein most freely, according to the good purpose of his owne will;
but you may justly Object that many Parents that have been as careful as is possible in the use of these means, have had as ungracious children as any Others (for the Lord is the God of all grace and the only author of it, 1 Pet. 5.10. and he gives success and fruit to all means thereof, 1 Cor. 3.6. and he works herein most freely, according to the good purpose of his own will;
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Now to conclude all this that I have said, touching the Meanes that parents are to use for the restraining and weakning of that corruption in their children, which they have infected them with,
Now to conclude all this that I have said, touching the Means that Parents Are to use for the restraining and weakening of that corruption in their children, which they have infected them with,
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Parents must be earnest with God, in prayer, for their children. Solomons mother calleth him the son of her vowes, Pro. 31.2. she had beene wont to pray much for him.
Parents must be earnest with God, in prayer, for their children. Solomons mother calls him the son of her vows, Pro 31.2. she had been wont to pray much for him.
Whereby they shew themselves to be wholy sensuall, not having the spirit, as the Apostle speaketh, Iude 19. The fift and last meanes, without which all the former are to no purpose, is prayer.
Whereby they show themselves to be wholly sensual, not having the Spirit, as the Apostle speaks, Iude 19. The fift and last means, without which all the former Are to no purpose, is prayer.
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3. For marriages, we see the care of Abraham first, Gen. 24.3, 4. and of Rebecca after, Gen. 27, 46. that their children might by no meanes match with the Canaanites.
3. For marriages, we see the care of Abraham First, Gen. 24.3, 4. and of Rebecca After, Gen. 27, 46. that their children might by no means match with the Canaanites.
& to Gamaliel the best teacher, the best tutour there, where he was was taught according to the perfect manner of the law of the fathers, and learned to bee to zealous towards God. 2. As for services, it is threatned as a great curse to Gods people, that their children should serve the greatest Noble man,
& to Gamaliel the best teacher, the best tutor there, where he was was taught according to the perfect manner of the law of the Father's, and learned to be to zealous towards God. 2. As for services, it is threatened as a great curse to God's people, that their children should serve the greatest Noble man,
They must take heed what schoole-masters and tutors they send them to, what services, and what marriages they place them in 1. The Apostle Paul reporteth Act. 22 3 that he was sent by his parents to Ierusalem, the best schoole, the best Vniversity, the best colledge,
They must take heed what Schoolmasters and tutors they send them to, what services, and what marriages they place them in 1. The Apostle Paul Reporteth Act. 22 3 that he was sent by his Parents to Ierusalem, the best school, the best university, the best college,
and conveniences, he will not live where hee shall want the meanes of grace, but resolveth with David. Psal. 23.6. I will dwell in the house of the Lord, all the dayes of my life.
and conveniences, he will not live where he shall want the means of grace, but resolves with David. Psalm 23.6. I will dwell in the house of the Lord, all the days of my life.
A chiefe cause why profanesse, and impiety doth so cleave to the hearts of most men, that no meanes are powerfull enough to reclaime them, is the evill example of parents.
A chief cause why profaneness, and impiety does so cleave to the hearts of most men, that no means Are powerful enough to reclaim them, is the evil Exampl of Parents.
The third is of the kingdome, and Church of Iudah of which wee read, Iere. 17.1, 2. that the maine reason why they were so setled in their idolatry, that there was no hope of reclaiming them, it was graven upon the table of their heart,
The third is of the Kingdom, and Church of Iudah of which we read, Jeremiah 17.1, 2. that the main reason why they were so settled in their idolatry, that there was no hope of reclaiming them, it was graved upon the table of their heart,
It is said of Amazia King of Iuda, 2 Kin 14.3. He did that which was right in the sight of the Lord, yet not like David his father, he did according to all things as Ioash his father did, And of Azaria (or Vzziah ) his son, • Kin. 15 3. Hee did that which was right in the sight of the Lord, according to all that Amaziah his father had done.
It is said of Amazia King of Iuda, 2 Kin 14.3. He did that which was right in the sighed of the Lord, yet not like David his father, he did according to all things as Joash his father did, And of Azaria (or Uzziah) his son, • Kin. 15 3. He did that which was right in the sighed of the Lord, according to all that Amaziah his father had done.
But domesticall examples, specially the example of parents, is of more force with their children, to do them either good or hurt, then all other examples are.
But domestical Examples, specially the Exampl of Parents, is of more force with their children, to do them either good or hurt, then all other Examples Are.
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And the example of a superiour, of one whom we not only love, but reverence in our hearts, is of more force then any inferiours can be. The Apostle saith, Galat. 2.14. that Peter by his example, compelled the Gentiles to doe as the Iewes did.
And the Exampl of a superior, of one whom we not only love, but Reverence in our hearts, is of more force then any inferiors can be. The Apostle Says, Galatians 2.14. that Peter by his Exampl, compelled the Gentiles to do as the Iewes did.
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See three notable presidents, and examples of this care. 1. In Abraham, of whom God giveth this testimony, Gene. 18.19 that hee knew him that he would command his sons,
See three notable Presidents, and Examples of this care. 1. In Abraham, of whom God gives this testimony, Gene. 18.19 that he knew him that he would command his Sons,
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as of all that wee read were possessed with evill spirits, the divill was most hardly gotten out of him, whom he had possessed from his childhood, Mark 9.21, 29. so wee find by experience, that the most of them that are old divills in their age, were also young devills in their childhood, bewrayed much ungraciousnesse,
as of all that we read were possessed with evil spirits, the Devil was most hardly got out of him, whom he had possessed from his childhood, Mark 9.21, 29. so we find by experience, that the most of them that Are old Devils in their age, were also young Devils in their childhood, bewrayed much ungraciousness,
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as well as with children) yet the worthiest men, and such as have done God most excellent service, began to bee gracious and good betimes, even in their childhood.
as well as with children) yet the Worthiest men, and such as have done God most excellent service, began to be gracious and good betimes, even in their childhood.
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so doe men the instructions they have learned in their childhood. The seeds of knowledge and grace, which were sowne in Moses heart, by his mother, while she nursed him.
so do men the instructions they have learned in their childhood. The seeds of knowledge and grace, which were sown in Moses heart, by his mother, while she nursed him.
The Scripture teacheth us, that by teaching our children good things while they are young, they will be made the better while they live, Pro. 22.6. Teach a child in his way, and when hee is old, hee will not depart from it.
The Scripture Teaches us, that by teaching our children good things while they Are young, they will be made the better while they live, Pro 22.6. Teach a child in his Way, and when he is old, he will not depart from it.
but also what vices they should chiefly labour to prevent in them, and what good things above others they should principally nourish in them. Secondly.
but also what vices they should chiefly labour to prevent in them, and what good things above Others they should principally nourish in them. Secondly.
And as experience hath proved in a number of lewd men•, our old proverbe to be true, soone it pricks, that thorne will be, they did when they were young discover a most ungracious disposition;
And as experience hath proved in a number of lewd men•, our old proverb to be true, soon it pricks, that thorn will be, they did when they were young discover a most ungracious disposition;
when they grow in yeeres, by observing well their disposition when they are very young, Pro. 20.11. Even a child is knowne by his doing, whether his worke be pure, or whether it bee right.
when they grow in Years, by observing well their disposition when they Are very young, Pro 20.11. Even a child is known by his doing, whither his work be pure, or whither it be right.
It is twice noted of our Saviours Disciples, Iohn 2.22. and 12.16. that the things which they understood never a whit at the first, when Christ taught them, did them great good afterward.
It is twice noted of our Saviors Disciples, John 2.22. and 12.16. that the things which they understood never a whit At the First, when christ taught them, did them great good afterwards.
yet will that which you teach them then, do them good afterward, and prepare, and make them fitter to receive good by the ordinary meanes of grace afterward,
yet will that which you teach them then, do them good afterwards, and prepare, and make them fitter to receive good by the ordinary means of grace afterwards,
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Your children while they are young, are like soft wax, apt to receive any impression, like little twigs, which you may bend and bow, which way you will.
Your children while they Are young, Are like soft wax, apt to receive any impression, like little twigs, which you may bend and bow, which Way you will.
And if you consider how long hee lived after this (in the reignes of foure Kings, Nebuchadnezzar, Evilm•rodach, Belshazzar, and Darius ) it will appeare plainly, hee was very young when he made this conscience of sinne. Secondly, I answer.
And if you Consider how long he lived After this (in the reigns of foure Kings, Nebuchadnezzar, Evilm•rodach, Belshazzar, and Darius) it will appear plainly, he was very young when he made this conscience of sin. Secondly, I answer.
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And for the seeds and beginnings of holy affections, see them in the little children of Gods people at Tyre, Acts 21.5. they shewed their love to the Apostle, and went with their parents, to bring him on his way unto the sea shore.
And for the seeds and beginnings of holy affections, see them in the little children of God's people At Tyre, Acts 21.5. they showed their love to the Apostle, and went with their Parents, to bring him on his Way unto the sea shore.
for saving knowledge wee have the Apostles testimony of Timothy, 2 Tim. 3.15. that hee had knowne the holy Scriptures, NONLATINALPHABET, from his childhood, yea, from his infancy, as the word properly signifieth.
for Saving knowledge we have the Apostles testimony of Timothy, 2 Tim. 3.15. that he had known the holy Scriptures,, from his childhood, yea, from his infancy, as the word properly signifies.
According to that of Ecclesi. 11.9. In the morning sow thy seed, and in the evening with-hold not thy hand, for thou knowest not whether shall prosper, either this or that.
According to that of Ecclesiastes. 11.9. In the morning sow thy seed, and in the evening withhold not thy hand, for thou Knowest not whither shall prosper, either this or that.
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There were certainly in that babe the seeds; and beginnings of saving knowledge, and faith; of saving grace, both in his understanding, and in his will and affections also.
There were Certainly in that babe the seeds; and beginnings of Saving knowledge, and faith; of Saving grace, both in his understanding, and in his will and affections also.
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See a notable proofe for this, in the example of Iohn Baptist, Luk 1.44. Assoone as the voice of thy salutation sounded in mine eares (saith his mother to Mary ) the babe leaped in my wombe for joy.
See a notable proof for this, in the Exampl of John Baptist, Luk 1.44. As soon as the voice of thy salutation sounded in mine ears (Says his mother to Marry) the babe leapt in my womb for joy.
Mar. 10.13 (carnall men also in this, as appeareth by the rebuke they received for it from their master, ver. 14. he was much displeased with them for it) when they saw men bring their children to Christ, they rebuked them for it.
Mar. 10.13 (carnal men also in this, as appears by the rebuke they received for it from their master, ver. 14. he was much displeased with them for it) when they saw men bring their children to christ, they rebuked them for it.
When the high Priest and Scribes heard the little children meddle with the Psalme, and sing Hosanna, they were sore displeased. Yea, when the disciples themselves;
When the high Priest and Scribes herd the little children meddle with the Psalm, and sing Hosanna, they were soar displeased. Yea, when the Disciples themselves;
O how would Religion flourish, how would knowledge and grace grow in your children, if you that are parents would thus doe your duty, would bee teachers as well as wee,
Oh how would Religion flourish, how would knowledge and grace grow in your children, if you that Are Parents would thus do your duty, would be Teachers as well as we,
Fourthly and lastly, You that are parents must examine your children how they profit by the meanes of grace, try how they understand what they heare, repeate it,
Fourthly and lastly, You that Are Parents must examine your children how they profit by the means of grace, try how they understand what they hear, repeat it,
And when Christ was preaching in the Congregation, the people brought their little children unto him, Mat. 19.13. that their little ones might have the benefit of his prayers.
And when christ was preaching in the Congregation, the people brought their little children unto him, Mathew 19.13. that their little ones might have the benefit of his Prayers.
And when Ioshuah (according to Gods commandement) read the law of God solemnly to the Congregation of Israel, Io••. 8.35. they had their little ones with them, in that solemne assembly.
And when Joshua (according to God's Commandment) read the law of God solemnly to the Congregation of Israel, Io••. 8.35. they had their little ones with them, in that solemn assembly.
even so soone as they can come, and be there without disturbance of the Congregation, that they may be acquainted with Gods worship and ordinances betimes.
even so soon as they can come, and be there without disturbance of the Congregation, that they may be acquainted with God's worship and ordinances betimes.
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That which David saith of Gods corrections, may fitly be applyed to this, Psal. 94.12. Blessed is the man whom thou chastenest O Lord, and teachest him out of thy law.
That which David Says of God's corrections, may fitly be applied to this, Psalm 94.12. Blessed is the man whom thou chastenest Oh Lord, and Teachest him out of thy law.
Parents therefore must joyne instruction with corrections, that may breed in their children a knowledge and conscience of the sinne for which they correct them.
Parents Therefore must join instruction with corrections, that may breed in their children a knowledge and conscience of the sin for which they correct them.
You know the fourth commandement enjoyneth us, that not our selves onely rest from all our own works on the Sabbath but that our children do so too, Exo. •0. 10. Ezekiel professeth unto God, Ezek. 4 14 that from his child-hood (from his infancy as some read it) he had not eaten any thing that Gods law had forbidden.
You know the fourth Commandment enjoineth us, that not our selves only rest from all our own works on the Sabbath but that our children do so too, Exo. •0. 10. Ezekielem Professes unto God, Ezekiel 4 14 that from his childhood (from his infancy as Some read it) he had not eaten any thing that God's law had forbidden.
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Yea more then this, parents should endeavour to restraine their children from evill and to breed in them a conscience of sin even while they are very young.
Yea more then this, Parents should endeavour to restrain their children from evil and to breed in them a conscience of since even while they Are very young.
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Secondly, You must betimes acquaint them with the practise of religion, as reading of the Word and prayer and giving of thankes at their meat and singing of Psalmes. We shall find, Mat. 21.15. that the little children had learned of their parents, to sing Hosanna part of the 118. Psalme to the praise of Christ.
Secondly, You must betimes acquaint them with the practice of Religion, as reading of the Word and prayer and giving of thanks At their meat and singing of Psalms. We shall find, Mathew 21.15. that the little children had learned of their Parents, to sing Hosanna part of the 118. Psalm to the praise of christ.
but also of the law or doctrine of their mothers, Pro. 1.8.6.20. which sheweth plainely, it was the practise of Gods Church then, that even mothers were teachers of their children;
but also of the law or Doctrine of their mother's, Pro 1.8.6.20. which shows plainly, it was the practice of God's Church then, that even mother's were Teachers of their children;
According as we heard from that speech of Hezekiah. Esa. 38.19. The living, the living, be shall praise thee, as I doe this day, the father to the children shall make knowne thy truth.
According as we herd from that speech of Hezekiah. Isaiah 38.19. The living, the living, be shall praise thee, as I do this day, the father to the children shall make known thy truth.
even this is a great bond unto duty, as appeareth plainely, by that complaint the Lord maketh, Esa. 1.2. I have nourished, and brought up children, and they have rebelled against me ) but this I say. 1. Thou hadst thy life and being from them, in this world, without which thou couldst never have come to eternall life, in the world to come;
even this is a great bound unto duty, as appears plainly, by that complaint the Lord makes, Isaiah 1.2. I have nourished, and brought up children, and they have rebelled against me) but this I say. 1. Thou Hadst thy life and being from them, in this world, without which thou Couldst never have come to Eternal life, in the world to come;
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I speak not of their care and charge in nursing thee, and giving thee thy breeding and education (for it may be some parents have either beene unwilling or unable to do much that way;
I speak not of their care and charge in nursing thee, and giving thee thy breeding and education (for it may be Some Parents have either been unwilling or unable to do much that Way;
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And this is the benefit thou hast received from thy parents if they be godly. But admit thy parents be not religious, yet doest thou receive that benefit by them,
And this is the benefit thou hast received from thy Parents if they be godly. But admit thy Parents be not religious, yet dost thou receive that benefit by them,
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and even make claime unto it as Moses did, Deut. 9.27. Remember thy servants Abraham, Isaac and Iacob, and looke not to the stubbornesse of this people. And Solomon, 2 Chron. 6.16. O Lord God of Israel keepe with thy servant David my father, that which thou hast promised him.
and even make claim unto it as Moses did, Deuteronomy 9.27. remember thy Servants Abraham, Isaac and Iacob, and look not to the Stubbornness of this people. And Solomon, 2 Chronicles 6.16. Oh Lord God of Israel keep with thy servant David my father, that which thou hast promised him.
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even for this cause, because thou art the child of such parents as feare God. For thou hast the promise and covenant of God for this. Gen. 17.7. I will bee thy God, and the God of thy seed. And Esa. 44.3. I will poure my spirit upon thy seed, and my blessing upon thin off-spring.
even for this cause, Because thou art the child of such Parents as Fear God. For thou hast the promise and Covenant of God for this. Gen. 17.7. I will be thy God, and the God of thy seed. And Isaiah 44.3. I will pour my Spirit upon thy seed, and my blessing upon thin offspring.
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And that not onely in this respect, that by this meanes thou wert borne in the Church of God (which is no small priviledge, Psal. 87.4, 5.) and didst enjoy the meanes of saving grace, the Word and Sacraments (a high priviledge certainely, Rom. 3.2.) hadst the benefit of a religious education, of the prayers and good example of thy Christian parents (a meanes of great efficacy and power, Pro. 31.1, 2.) but in this respect principally, that by this meanes thou maist have more hope to obtaine saving grace and eternall life (if the fault be not in thy selfe and if thou apply thy selfe to the meanes of grace) then any other,
And that not only in this respect, that by this means thou Wertenberg born in the Church of God (which is no small privilege, Psalm 87.4, 5.) and didst enjoy the means of Saving grace, the Word and Sacraments (a high privilege Certainly, Rom. 3.2.) Hadst the benefit of a religious education, of the Prayers and good Exampl of thy Christian Parents (a means of great efficacy and power, Pro 31.1, 2.) but in this respect principally, that by this means thou Mayest have more hope to obtain Saving grace and Eternal life (if the fault be not in thy self and if thou apply thy self to the means of grace) then any other,
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Marke 1 kindnesse and bounty is to be shewed to our parents first before all others. 2 Hee calleth this piety, religion, a service done to God. 3. This is a chiefe good worke that God delighteth in. 4 This is but a requitall of the good, we have received from them.
Mark 1 kindness and bounty is to be showed to our Parents First before all Others. 2 He calls this piety, Religion, a service done to God. 3. This is a chief good work that God delights in. 4 This is but a requital of the good, we have received from them.
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And no marvell, for children have received such benefits from their parents as by all the duty they can performe to them they are never able to requite.
And no marvel, for children have received such benefits from their Parents as by all the duty they can perform to them they Are never able to requite.
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and provide for them, as we shall see 1 Sam. 22.3. Let my father and my mother I pray thee (saith he to the King of Moab) come forth, and be with you, till I know what God will do for me.
and provide for them, as we shall see 1 Sam. 22.3. Let my father and my mother I pray thee (Says he to the King of Moab) come forth, and be with you, till I know what God will do for me.
yet yet did not that minish at all, his dutifull respect unto them, but in the time of his owne greatest distresses, he had alwaies a great care to relieve,
yet yet did not that minish At all, his dutiful respect unto them, but in the time of his own greatest Distresses, he had always a great care to relieve,
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It should trouble a child, to do any thing that might grieve his parents and he is bound in conscience, to doe what he can, to keepe his parents from sorrow and griefe. 4 Though David complaine here of the corruption of nature, he received from his parents,
It should trouble a child, to do any thing that might grieve his Parents and he is bound in conscience, to do what he can, to keep his Parents from sorrow and grief. 4 Though David complain Here of the corruption of nature, he received from his Parents,
or see, or know any thing by his parents, that may diminish that reverent opinion he ought to beare them in his heart. 3. Iudah was extreamely importunate to have his brother Benjamin back againe out of Egypt, upon this ground especially, Gen. 44.31. that else he should bring his fathers gray haires with sorrow to the grave, which he protesteth, verse 34. he could not endure to see.
or see, or know any thing by his Parents, that may diminish that reverend opinion he ought to bear them in his heart. 3. Iudah was extremely importunate to have his brother Benjamin back again out of Egypt, upon this ground especially, Gen. 44.31. that Else he should bring his Father's grey hairs with sorrow to the grave, which he protesteth, verse 34. he could not endure to see.
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but they are bound to honour, and reverence them in their hearts and to be every way dutifull unto them for all this. Foure examples I will give you for this. 1. Solomon shewed a great deale of duty,
but they Are bound to honour, and Reverence them in their hearts and to be every Way dutiful unto them for all this. Foure Examples I will give you for this. 1. Solomon showed a great deal of duty,
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Children may not take occasion hereby to despise their parents, because they received from them this corruption of nature, which is the cause of all their misery,
Children may not take occasion hereby to despise their Parents, Because they received from them this corruption of nature, which is the cause of all their misery,
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If any parents should see their child loathsomely consumed with the French disease which he had received from them in his birth, would it not (thinke you) be a matter of much shame and humbling to them to behold it? If any of us in the time of the great plague should (at unawares) have brought the infection into our house,
If any Parents should see their child loathsomely consumed with the French disease which he had received from them in his birth, would it not (think you) be a matter of much shame and humbling to them to behold it? If any of us in the time of the great plague should (At unawares) have brought the infection into our house,
And may not the Lord much more be angry with us, and lay his curse upon us, that have not onely beene the instruments to convey this cursed poison and corruption of nature into our children,
And may not the Lord much more be angry with us, and lay his curse upon us, that have not only been the Instruments to convey this cursed poison and corruption of nature into our children,
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Yea, this very originall sin, and corruption of nature that is in them (though they received it from their parents) is their owne, Iam. 1.14. Every man is tempted, when he is drawn away of his owne lust.
Yea, this very original since, and corruption of nature that is in them (though they received it from their Parents) is their own, Iam. 1.14. Every man is tempted, when he is drawn away of his own lust.
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nor say to their parents when they reprove them for any of their sins, I pray whence had I this corruption of my nature? may I not thanke you for it? Woe be to him (•aith the Lord Esa. 45.10.) that saith unto his father, what begettest thou? or to the woman, what hast thou brought sorth? For 1. they are themselves the authors of their owne destruction. Hosea 13.9. O Israel thou hast destroyed thy selfe. And Ezekiel 18.20. The soule that sinneth, it shall dye, the father shall not beare the iniquitie of the son.
nor say to their Parents when they reprove them for any of their Sins, I pray whence had I this corruption of my nature? may I not thank you for it? Woe be to him (•aith the Lord Isaiah 45.10.) that Says unto his father, what begettest thou? or to the woman, what hast thou brought forth? For 1. they Are themselves the Authors of their own destruction. Hosea 13.9. Oh Israel thou hast destroyed thy self. And Ezekielem 18.20. The soul that Sinneth, it shall die, the father shall not bear the iniquity of the son.
because they did receive from them this corruption of nature; or say as Ezek. 18.2. The fathers have eaten soure grapes, and the childrens teeth are set on edge ;
Because they did receive from them this corruption of nature; or say as Ezekiel 18.2. The Father's have eaten sour grapes, and the Children's teeth Are Set on edge;
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For, from this Doctrine it may seeme to follow. 1. That such as are children (of what age soever they bee) are not much to bee blamed for any of their sins, seeing their parents have bin the first authours of them. 2. That they have no great cause to reverence,
For, from this Doctrine it may seem to follow. 1. That such as Are children (of what age soever they be) Are not much to be blamed for any of their Sins, seeing their Parents have been the First Authors of them. 2. That they have no great cause to Reverence,
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Now that grace that is in us, is not our owne, not naturall unto us, but wholly from God, and supernaturall, Iam. 1.17. Every good gift, and every perfect gift is from above, and commeth downe from the father of lights.
Now that grace that is in us, is not our own, not natural unto us, but wholly from God, and supernatural, Iam. 1.17. Every good gift, and every perfect gift is from above, and comes down from the father of lights.
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and by him made of the substance of the blessed Virgin, as the Apostle speaketh, Gal. 4.4. because otherwise, though she was a most holy woman, yet could he not have bin free from originall sin.
and by him made of the substance of the blessed Virgae, as the Apostle speaks, Gal. 4.4. Because otherwise, though she was a most holy woman, yet could he not have been free from original since.
if hee had not beene, even in respect of his humanity, holy, harmlesse, undefiled, separate from sinners, as the Apostle speaketh, Heb. 7.26.) it was necessary (I say) that he (though hee were very man,
if he had not been, even in respect of his humanity, holy, harmless, undefiled, separate from Sinners, as the Apostle speaks, Hebrew 7.26.) it was necessary (I say) that he (though he were very man,
no not such as had the godliest parents that ever lived. Two evident demonstrations there be for this. 1. That the most holy parents that ever were, have had children that have bin most ungracious,
no not such as had the Godliest Parents that ever lived. Two evident demonstrations there be for this. 1. That the most holy Parents that ever were, have had children that have been most ungracious,
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And the Evangelist making an opposition betweene the causes, from whence corruption and grace commeth, saith Iohn 1.13. the one commeth from blood, and from the will of the flesh, and from the will of man, but the other commeth from God alone.
And the Evangelist making an opposition between the Causes, from whence corruption and grace comes, Says John 1.13. the one comes from blood, and from the will of the Flesh, and from the will of man, but the other comes from God alone.
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but from the father as much as from the mother. In which respect it is said Gen. 5.3. that Adam after his fall begat a son in his owne likenesse, after his image ;
but from the father as much as from the mother. In which respect it is said Gen. 5.3. that Adam After his fallen begat a son in his own likeness, After his image;
but also so filthy & sinfull, alledgeth none but this, Iob 14.1. Man that is borne of a woman, he is born of a woman, and therfore must needs be so. So againe, Iob 15.14. and 25.4.
but also so filthy & sinful, allegeth none but this, Job 14.1. Man that is born of a woman, he is born of a woman, and Therefore must needs be so. So again, Job 15.14. and 25.4.
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Yet of the Originall sin, and naturall corruption that is in infants so soone as they are borne and conceived, no other cause can be assigned, no root, no fountaine but this, that they received it from their parents.
Yet of the Original since, and natural corruption that is in Infants so soon as they Are born and conceived, no other cause can be assigned, no root, no fountain but this, that they received it from their Parents.
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if they were not his captives and slaves. It is he that now (saith the Apostle, Ephes. 2.2. of his time, and so may we say of our age, now, and never more then now, he) worketh in the children of disobedience.
if they were not his captives and slaves. It is he that now (Says the Apostle, Ephesians 2.2. of his time, and so may we say of our age, now, and never more then now, he) works in the children of disobedience.
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This is plaine by the Prophets complaint. Esa. 6.5. I am a man of unclean lips, and I dwell among a people of uncleane lips. As if he should say. How should I.
This is plain by the prophets complaint. Isaiah 6.5. I am a man of unclean lips, and I dwell among a people of unclean lips. As if he should say. How should I.
The parents infected it. Of the actuall sins that men, and women commit, there may be other causes assigned. 1. Themselves may be said to be the causes of their actuall sins, Iam. 1.14. Every man is tempted, when he is drawne away of his owne lust, and enti•ed. 2. The world;
The Parents infected it. Of the actual Sins that men, and women commit, there may be other Causes assigned. 1. Themselves may be said to be the Causes of their actual Sins, Iam. 1.14. Every man is tempted, when he is drawn away of his own lust, and enti•ed. 2. The world;
That the sin which every infant is guilty of, and whereby it is (by nature) made so loathsome a creature in the sight of God (as we heard the last day) is derived unto it from the parents.
That the since which every infant is guilty of, and whereby it is (by nature) made so loathsome a creature in the sighed of God (as we herd the last day) is derived unto it from the Parents.
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3. They that love the Word and obey it, Acts 17 11. They of Berea were more noble then they of Thessalonica in that they received the Word with all readinesse of mind.
3. They that love the Word and obey it, Acts 17 11. They of Berea were more noble then they of Thessalonica in that they received the Word with all readiness of mind.
Secondly, This Doctrine serveth for the humiliation of us that are parents, surely our childrens sins and the corruptions that break forth in their lives, their pride and stubbornesse, their profanesse and aversnesse from God, their drunkennesse and uncleannesse ought to be a cause of sorrow and humbling unto every one of us that are parents.
Secondly, This Doctrine serves for the humiliation of us that Are Parents, surely our Children's Sins and the corruptions that break forth in their lives, their pride and Stubbornness, their profaneness and averseness from God, their Drunkenness and uncleanness ought to be a cause of sorrow and humbling unto every one of us that Are Parents.
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A foolish son (saith Solomon, Pro. 10.1.) is the heavinesse of his mother ; and 17.25. A foolish son is a griefe to his father, and bitternesse to her that bare him.
A foolish son (Says Solomon, Pro 10.1.) is the heaviness of his mother; and 17.25. A foolish son is a grief to his father, and bitterness to her that bore him.
Why what is that honour that commeth from God? Whom doth he account to be honourable? I answer 1. 1 Sam. 2.30. They that honour God them will God honour.
Why what is that honour that comes from God? Whom does he account to be honourable? I answer 1. 1 Sam. 2.30. They that honour God them will God honour.
then other men are, that are not so nobly borne as thou art. You see your calling, brethren, (saith the Apostle, 1 Cor. 1.26. and surely so may we now) how that not many great men, not many noble are called.
then other men Are, that Are not so nobly born as thou art. You see your calling, brothers, (Says the Apostle, 1 Cor. 1.26. and surely so may we now) how that not many great men, not many noble Are called.
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If we get not a better birth, then we had from our parents, it may be said of us as it is said of Iudas, Matth. 26.24. It had beene good for us if we had never beene borne.
If we get not a better birth, then we had from our Parents, it may be said of us as it is said of Iudas, Matthew 26.24. It had been good for us if we had never been born.
and will make us miserable for ever, if we be not borne againe, verily verily (saith Christ to Nicodemus, Iohn 3.3. and that which he saith to Nicodemus, he saith to every soule that is heere) I say unto you, except a man be borne againe, he can never see the kingdome of God.
and will make us miserable for ever, if we be not born again, verily verily (Says christ to Nicodemus, John 3.3. and that which he Says to Nicodemus, he Says to every soul that is Here) I say unto you, except a man be born again, he can never see the Kingdom of God.
2. We have received (as wee have heard in this Doctrine) that contagion and corruption of nature from our parents (how noble soever they were) as maketh us base and vile in Gods eyes,
2. We have received (as we have herd in this Doctrine) that contagion and corruption of nature from our Parents (how noble soever they were) as makes us base and vile in God's eyes,
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or wit and courage and a generous mind) all that is but momentany and of no continuance. 1 Pet. 1.24. All flesh is as grasse, and all the glory of man, is as the flower of grasse, the grasse withereth and the flower thereof sadeth away.
or wit and courage and a generous mind) all that is but momentany and of no Continuance. 1 Pet. 1.24. All Flesh is as grass, and all the glory of man, is as the flower of grass, the grass withereth and the flower thereof sadeth away.
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For so are the words of the fift commandement to be read, Exod. 20.12. Honour thy father and thy mother ▪ that they may prolong thy daies, in the land which the Lord thy God giveth thee.
For so Are the words of the fift Commandment to be read, Exod 20.12. Honour thy father and thy mother ▪ that they may prolong thy days, in the land which the Lord thy God gives thee.
according to that of the Apostle, 1 Cor. 15.46. that was not first which is spirituall, but that which is naturall, and afterward that which is spirituall.
according to that of the Apostle, 1 Cor. 15.46. that was not First which is spiritual, but that which is natural, and afterwards that which is spiritual.
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and maketh the dearest of Gods children heavie and uncheerefull even in those duties wherein they have most cause to bee comfortable and cheerfull according to that commandement of God, Psal. 100.2. Serve the Lord with gladnesse.
and makes the dearest of God's children heavy and uncheerful even in those duties wherein they have most cause to be comfortable and cheerful according to that Commandment of God, Psalm 100.2. Serve the Lord with gladness.
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Whereby it is come to passe, that we do all by nature (a fearefull thing to heare and yet a certaine truth) most lively in our disposition resemble Satan.
Whereby it is come to pass, that we do all by nature (a fearful thing to hear and yet a certain truth) most lively in our disposition resemble Satan.
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and which sinne of his, as we have heard in the first doctrine of this verse, is most justly imputed unto every one of us) as he (I say) by that first sinne of his, did loose from himselfe and all his posterity, that glorious image of God in which he was created,
and which sin of his, as we have herd in the First Doctrine of this verse, is most justly imputed unto every one of us) as he (I say) by that First sin of his, did lose from himself and all his posterity, that glorious image of God in which he was created,
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For as Adam by that first sinne of his, (which excepting onely the sinne against the Holy Ghost, was in sundry respects the most heinous sinne that ever mortall man did commit;
For as Adam by that First sin of his, (which excepting only the sin against the Holy Ghost, was in sundry respects the most heinous sin that ever Mortal man did commit;
Now for the grounds and reasons of the Doctrine why the Lord hath so just cause to abhorre us for this corruption of our nature and why we have so just cause likewise to be humbled in our selves for it, they may be taken from the properties and effects of it.
Now for the grounds and Reasons of the Doctrine why the Lord hath so just cause to abhor us for this corruption of our nature and why we have so just cause likewise to be humbled in our selves for it, they may be taken from the properties and effects of it.
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using the very words that the Leper was commanded to use and to cry Levit. 13.45. I am uncleane I am uncleane, worthy to bee separated for ever from God and from his people.
using the very words that the Leper was commanded to use and to cry Levit. 13.45. I am unclean I am unclean, worthy to be separated for ever from God and from his people.
this was a death to him, and nothing so much as this. The fourth and last example is that of the whole Church, Esa. 64.6. We are all as an uncleane man ;
this was a death to him, and nothing so much as this. The fourth and last Exampl is that of the Whole Church, Isaiah 64.6. We Are all as an unclean man;
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The third example is the Apostle Paul, of whom you shall not find that ever he complained so bitterly, of any of the foulest sinnes that he had committed before he knew Christ,
The third Exampl is the Apostle Paul, of whom you shall not find that ever he complained so bitterly, of any of the Foulest Sins that he had committed before he knew christ,
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How shall I appeare or stand before thee? The second is the Prophet Esay who so soone as he had seene the glory of the Lord, in a vision and by that meanes discerned what himselfe was, better then ever he did before;
How shall I appear or stand before thee? The second is the Prophet Isaiah who so soon as he had seen the glory of the Lord, in a vision and by that means discerned what himself was, better then ever he did before;
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The first is of Iob who though in respect of his conversation he was a perfect man and upright, and one that feared God and eschewed evill, Chap. 1.1. yet Chap. 40.4.
The First is of Job who though in respect of his Conversation he was a perfect man and upright, and one that feared God and Eschewed evil, Chap. 1.1. yet Chap. 40.4.
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examples (I say) of such of Gods people, as being not guilty of any actuall sinne, that did reigne in them yet have complained exceedingly and cryed out of themselves even for this.
Examples (I say) of such of God's people, as being not guilty of any actual sin, that did Reign in them yet have complained exceedingly and cried out of themselves even for this.
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Now for the second branch of the doctrine, that our originall sinne the corruption of our nature is the sinne for which wee should bee most humbled and abased in our selves;
Now for the second branch of the Doctrine, that our original sin the corruption of our nature is the sin for which we should be most humbled and abased in our selves;
Certainely by all these ceremonies, God meant to teach his people this, that no sinne maketh us more odious unto God, no sin deserveth more that we should be forever seperated from God and his kingdome,
Certainly by all these ceremonies, God meant to teach his people this, that no sin makes us more odious unto God, no since deserveth more that we should be forever separated from God and his Kingdom,
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For whereas you shall find few or no lawes made for the shutting men out from the tabernacle (which was a type of heaven) for actuall sinnes, there are many against them that were defiled with such impurities as did typify the corruption of our nature, by originall sinne.
For whereas you shall find few or no laws made for the shutting men out from the tabernacle (which was a type of heaven) for actual Sins, there Are many against them that were defiled with such Impurities as did typify the corruption of our nature, by original sin.
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Man (saith Eliphaz, Iob 15.16.) that is every man (which must needs be understood in respect of his nature) is filthy and abominable in his sight. And the Apostle, Ephes. 2.3. We are even by nature the children of wrath.
Man (Says Eliphaz, Job 15.16.) that is every man (which must needs be understood in respect of his nature) is filthy and abominable in his sighed. And the Apostle, Ephesians 2.3. We Are even by nature the children of wrath.
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That our originall sinne, that corruption of nature wherein wee were borne and conceived is the sinne of all others, fro which the Lord may most justly abhorre us,
That our original sin, that corruption of nature wherein we were born and conceived is the sin of all Others, from which the Lord may most justly abhor us,
And from these words then wherein David doth in this manner complaine unto God of the corruption of his nature, we have this doctrine to learne for our owne instruction.
And from these words then wherein David does in this manner complain unto God of the corruption of his nature, we have this Doctrine to Learn for our own instruction.
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And therefore 1. He doubleth the words of this complaint, which he maketh here unto God, of his originall sin the corruption of his nature I was brought forth in iniquity,
And Therefore 1. He doubles the words of this complaint, which he makes Here unto God, of his original since the corruption of his nature I was brought forth in iniquity,
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I was not drawne to it, through the violence of any sudden tentation but mine owne filthy nature drew me to it, I am not onely guilty of this adultery and murder,
I was not drawn to it, through the violence of any sudden tentation but mine own filthy nature drew me to it, I am not only guilty of this adultery and murder,
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but for his further humiliation and abasing himselfe before God, he aggravateth his sinne, and ascendeth in his confession to an higher step and degree of it.
but for his further humiliation and abasing himself before God, he Aggravateth his sin, and Ascendeth in his Confessi to an higher step and degree of it.
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and not lay these sinnes to my charge, seeing I could do no otherwise, I did but my kind, the corruption of my nature which I received from my parents was the cause of it;
and not lay these Sins to my charge, seeing I could do not otherwise, I did but my kind, the corruption of my nature which I received from my Parents was the cause of it;
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We must therefore observe, that David doth not mention heere the sinfullnesse and corruption of his nature wherein he was borne and conceived, to lessen or extenuate the murder and adultery that he had committed;
We must Therefore observe, that David does not mention Here the sinfullnesse and corruption of his nature wherein he was born and conceived, to lessen or extenuate the murder and adultery that he had committed;
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WE have already heard that from these words being opened and cleared from the cavills of the Anabaptists, these three doctrines do naturally arise. 1. That every infant so soone as it is borne and conceived standeth guilty of sinne before God,
WE have already herd that from these words being opened and cleared from the cavils of the Anabaptists, these three doctrines do naturally arise. 1. That every infant so soon as it is born and conceived Stands guilty of sin before God,
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Fourthly, and lastly, We can never be rid of it, while we live. It dwelleth in us as the Apostle speaketh, Rom. 7.17. It is an inmate that will never be gotten out, till the house be pulled downe.
Fourthly, and lastly, We can never be rid of it, while we live. It dwells in us as the Apostle speaks, Rom. 7.17. It is an inmate that will never be got out, till the house be pulled down.
When we have by faith and repentance mortified one sin and cleansed our selves of it, another will rise out of the ashes of it this vile nature of ours will cast up some other mire and dirt, some wretched motion or other, to defile us withall. 3. And what are the motions and lusts it will stirre up in us? Surely there is no sin so foule and unnaturall but we shall find it will be ready to stirre up motions and incli•ations unto it,
When we have by faith and Repentance mortified one since and cleansed our selves of it, Another will rise out of the Ashes of it this vile nature of ours will cast up Some other mire and dirt, Some wretched motion or other, to defile us withal. 3. And what Are the motions and Lustiest it will stir up in us? Surely there is no since so foul and unnatural but we shall find it will be ready to stir up motions and incli•ations unto it,
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3. It will crosse 3. It will crosse and oppose the spirit and interrupt the worke of it, stirring up such thoughts and motions as are quite contrary, and opposite unto it.
3. It will cross 3. It will cross and oppose the Spirit and interrupt the work of it, stirring up such thoughts and motions as Are quite contrary, and opposite unto it.
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Bat (alas) if that law were now in force, that none should bee admitted to the Lords Supper, that had any in their family, that did not make at the least an outward profession of religion;
Bat (alas) if that law were now in force, that none should be admitted to the lords Supper, that had any in their family, that did not make At the least an outward profession of Religion;
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how few communicants should wee have? If none may be accounted unfeinedly religious themselves, whose children and servants doe not live in an outward conformity and obedience to the Word;
how few communicants should we have? If none may be accounted unfeignedly religious themselves, whose children and Servants do not live in an outward conformity and Obedience to the Word;
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And that with such a charge, as the Prophet telleth Ahab in a parable, that hee had received for the keeping of a man committed to his trust in the battell. 1 Kings 20.39. If by any meanes hee bee missing, thy life shall be for his life.
And that with such a charge, as the Prophet Telleth Ahab in a parable, that he had received for the keeping of a man committed to his trust in the battle. 1 Kings 20.39. If by any means he be missing, thy life shall be for his life.
For this is the righteous sentence of God, against them whom hee hath charged with the soules of others, Ezek. 3.18. Hee shall dye in his iniquitie, but his bloud will I require at thy hand.
For this is the righteous sentence of God, against them whom he hath charged with the Souls of Others, Ezekiel 3.18. He shall die in his iniquity, but his blood will I require At thy hand.
But in the meane time you forget that your children, & family, are your charge also, you make no scruple of neglecting all duty, all care of the soules of your owne charge.
But in the mean time you forget that your children, & family, Are your charge also, you make no scruple of neglecting all duty, all care of the Souls of your own charge.
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and to breed grace in them, as any Minister is, Exod. 13.8. Thou shalt shew thy sonne the meaning, the end, and use of the Sacrament of the Passeover, Deut. 6.6, 7. These words which I command thee this day, thou shalt teach them diligently to thy children Psal. 78.5. He established a testimony in Iacob, and appointed a law in Israel, which hee commanded our fathers, that they should make them knowne unto their children.
and to breed grace in them, as any Minister is, Exod 13.8. Thou shalt show thy son the meaning, the end, and use of the Sacrament of the Passover, Deuteronomy 6.6, 7. These words which I command thee this day, thou shalt teach them diligently to thy children Psalm 78.5. He established a testimony in Iacob, and appointed a law in Israel, which he commanded our Father's, that they should make them known unto their children.
No Minister is more straitly charged of God, to teach & catechise his flock, then you are to instruct your children. 2. Parents stand obliged to their children, by more and stronger bonds,
No Minister is more straitly charged of God, to teach & catechise his flock, then you Are to instruct your children. 2. Parents stand obliged to their children, by more and Stronger bonds,
then any Pastor can be to his flocke, as we have heard in the first sort of motives. 3. Parents have more meanes and opportunities, to prevaile with their children,
then any Pastor can be to his flock, as we have herd in the First sort of motives. 3. Parents have more means and opportunities, to prevail with their children,
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This was that that good Hezechiah meant in his prayer, Esa. 38.18, 19. The grave cannot praise thee, death cannot celebrate thee, The living, the living he shall praise thee (and who among all the living?) the father to the children shall make known• thy truth.
This was that that good Hezekiah meant in his prayer, Isaiah 38.18, 19. The grave cannot praise thee, death cannot celebrate thee, The living, the living he shall praise thee (and who among all the living?) the father to the children shall make known• thy truth.
how soone godly maisters of families have prevailed with all that were under them, to bring them unto an outward profession, and conformity in religion.
how soon godly masters of families have prevailed with all that were under them, to bring them unto an outward profession, and conformity in Religion.
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Yea the Lord doth oft impute the sins of the children unto the parents, and layeth them to their charge, 2 Chron. 22.3. Ahaziah was a wicked man, for Athaliah was his mother.
Yea the Lord does oft impute the Sins of the children unto the Parents, and Layeth them to their charge, 2 Chronicles 22.3. Ahaziah was a wicked man, for Athaliah was his mother.
if we can be able to say of our children unto the Lord, as our blessed Saviour speaketh, Ioh. 17.12. Those that thou gavest me I have kept, and none of them is lost.
if we can be able to say of our children unto the Lord, as our blessed Saviour speaks, John 17.12. Those that thou Gavest me I have kept, and none of them is lost.
See a notable example of this care in the two tribes and the halfe that had their possessions given them beyond Iordan, Iosh. 2.24, 25. We have done it (set upon this altar) for feare of this thing, saying, in time to come your children might speake to our children, saying, what have you to do with the Lord God of Israel? So shall your children make our children cease from fearing the Lord.
See a notable Exampl of this care in the two tribes and the half that had their possessions given them beyond Iordan, Joshua 2.24, 25. We have done it (Set upon this altar) for Fear of this thing, saying, in time to come your children might speak to our children, saying, what have you to do with the Lord God of Israel? So shall your children make our children cease from fearing the Lord.
So is this spoken of as a great honour to Christ, that he shall have a great posterity, Esa. 53.8. Who shall declare his generation? And verse 10. When thou shalt make his soule an offering for sinne he shall see his seed.
So is this spoken of as a great honour to christ, that he shall have a great posterity, Isaiah 53.8. Who shall declare his generation? And verse 10. When thou shalt make his soul an offering for sin he shall see his seed.
So that to conclude the motives, if either we respect our children, or our own comfort or the glory of God, we must be carefull to do our best endeavour that the corruption of nature, that we have conveyed into them may be healed,
So that to conclude the motives, if either we respect our children, or our own Comfort or the glory of God, we must be careful to do our best endeavour that the corruption of nature, that we have conveyed into them may be healed,
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Therfore wee shall find this oft observed for a note of them that were soundly converted themselves, that their care was to reforme their families, and make them religious also; as of Abraham, Gen. 18.19. of Ioshua, Iosh. 24 15. of Zacheus, Luke 19.9. of the Nobleman of Capernaum, Iohn 4.53. of Cornelius, Actes 10.2. of Lydia, Acts 16.15. of the Iaylour, Acts 16.33, 34. of Crispus the chiefe ruler of the Synagogue, Acts 18.8.
Therefore we shall find this oft observed for a note of them that were soundly converted themselves, that their care was to reform their families, and make them religious also; as of Abraham, Gen. 18.19. of Ioshua, Joshua 24 15. of Zacchaeus, Lycia 19.9. of the Nobleman of Capernaum, John 4.53. of Cornelius, Acts 10.2. of Lydia, Acts 16.15. of the Jailer, Acts 16.33, 34. of Crispus the chief ruler of the Synagogue, Acts 18.8.
And in the condition of that promise he maketh to his people, for delivering them out of the captivity, which hee foretelleth hee would bring them into for their sins, hee requireth not only that they themselves should returne unto the Lord,
And in the condition of that promise he makes to his people, for delivering them out of the captivity, which he foretelleth he would bring them into for their Sins, he requires not only that they themselves should return unto the Lord,
and with all thy soule, then the Lord thy God will turne thy captivity, &c. As if hee should say, Thou dost not turne to the Lord thy selfe unfeinedly, with all thy heart,
and with all thy soul, then the Lord thy God will turn thy captivity, etc. As if he should say, Thou dost not turn to the Lord thy self unfeignedly, with all thy heart,
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Ye are our glory and joy, saith Paul, 1 Thess. 2 20. I have not greater joy (saith the Apostle, 3 Ioh. 4.) then to heare that my children walke in the truth.
You Are our glory and joy, Says Paul, 1 Thess 2 20. I have not greater joy (Says the Apostle, 3 John 4.) then to hear that my children walk in the truth.
Se this in the sons of Isaack Esau cared not for grieving his parents, by matching with the daughters of Heth, but Iacob did, Gen. 26.34, 35. and 27.46. See it also in the sons of Iacob, of all his sons, Ioseph that had most grace, was also the most loving and dutifull child unto him. Genesis 45.11.
See this in the Sons of Isaac Esau cared not for grieving his Parents, by matching with the daughters of Heth, but Iacob did, Gen. 26.34, 35. and 27.46. See it also in the Sons of Iacob, of all his Sons, Ioseph that had most grace, was also the most loving and dutiful child unto him. Genesis 45.11.
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if hee were the meanes to win him to God. As wee see in the affection of the Galathians towards Paul, Galat. 4.15. I heare you record, that if it had bin possible, you would have plucked out your owne eyes, to have done me good. Thirdly and lastly.
if he were the means to win him to God. As we see in the affection of the Galatians towards Paul, Galatians 4.15. I hear you record, that if it had been possible, you would have plucked out your own eyes, to have done me good. Thirdly and lastly.
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Now for the better enforcing of this so necessary an exhortation. 1. I will give you certaine motives, that may provoke us all to this care. 2 I will shew you the meanes that we must use, to this purpose.
Now for the better enforcing of this so necessary an exhortation. 1. I will give you certain motives, that may provoke us all to this care. 2 I will show you the means that we must use, to this purpose.
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By the compassion of a mother, Esa. 49.15. Can a woman forget her sucking child, that she should not have compassion on the son of her wombe? And by the compassion of a father. Psal. 103.13. Like as a father pittieth his children, so the Lord pittieth them that feare him.
By the compassion of a mother, Isaiah 49.15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? And by the compassion of a father. Psalm 103.13. Like as a father Pitieth his children, so the Lord Pitieth them that Fear him.
He is worse then a beast that loveth not his children and grieveth not to see them in misery. Lam. 4.3. Even the sea monsters draw out the breast, they give sucke to their young ones.
He is Worse then a beast that loves not his children and Grieveth not to see them in misery. Lam. 4.3. Even the sea monsters draw out the breast, they give suck to their young ones.
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And what love can we beare to our children if we have no care of their soules? the nature of true Christianity is to seeke the good of their soules whom we love, Charity edifieth, 1 Cor. 8.1. See how Abraham expressed his love to Ishmael, Gen. 17.18. O that Ishmael might live in thy sight.
And what love can we bear to our children if we have no care of their Souls? the nature of true Christianity is to seek the good of their Souls whom we love, Charity Edifieth, 1 Cor. 8.1. See how Abraham expressed his love to Ishmael, Gen. 17.18. Oh that Ishmael might live in thy sighed.
Thus did Solomons parents, Pro. 4.3, 4. I was my fathers sonne tender and onely beloved in the sight of my mother, He taught me and said unto me, Let thine heart retaine my words; keepe my commandements and live.
Thus did Solomons Parents, Pro 4.3, 4. I was my Father's son tender and only Beloved in the sighed of my mother, He taught me and said unto me, Let thine heart retain my words; keep my Commandments and live.
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but we are bound in conscience to do what we can to make him satisfaction. See the equity of Gods law in this point. Exod. 21.19. He that smote him shall pay for the losse of his time, and shall cause him to be throughly healed.
but we Are bound in conscience to do what we can to make him satisfaction. See the equity of God's law in this point. Exod 21.19. He that smote him shall pay for the loss of his time, and shall cause him to be thoroughly healed.
How much more are we bound, to take care that our owne children may be throughly healed of that wound that we have given them in their soules, of that filthy disease that wee have infected them with?
How much more Are we bound, to take care that our own children may be thoroughly healed of that wound that we have given them in their Souls, of that filthy disease that we have infected them with?
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and past hope, till he had shewed himselfe, not only unteachable, but incorrigible also, till his parents had used meanes to reforme him, not onely by counsell, instruction,
and past hope, till he had showed himself, not only unteachable, but incorrigible also, till his Parents had used means to reform him, not only by counsel, instruction,
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and that when they have chastened him, will not hearken unto them. Deut. 21.18. Hee that spareth the rod (saith Solomon, Prov. 13.24) hateth his son, but he that loveth him, chasteneth him betimes.
and that when they have chastened him, will not harken unto them. Deuteronomy 21.18. He that spares the rod (Says Solomon, Curae 13.24) hates his son, but he that loves him, Chasteneth him betimes.
and would you not have me love my child sayest thou? Alas, who could find in their heart to beat so sweet a child? But the holy Ghost saith thou lyest, it is not love indeed, it is hatred.
and would you not have me love my child Sayest thou? Alas, who could find in their heart to beatrice so sweet a child? But the holy Ghost Says thou liest, it is not love indeed, it is hatred.
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He will dye, he will perish if thou correct him not, and art not thou cruell if thou wilt not doe what thou canst to keepe thy child from perishing? O but thou wilt say,
He will die, he will perish if thou correct him not, and art not thou cruel if thou wilt not do what thou Canst to keep thy child from perishing? O but thou wilt say,
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alas, childrens faults are nothing, their stubbornnesse, lying, cursing, swearing, profanes•e. But what saith the holy Ghost, Prov. 23.14. Thou shalt beat him with the rod, and deliver his soule from hell.
alas, Children's Faults Are nothing, their stubbornness, lying, cursing, swearing, profanes•e. But what Says the holy Ghost, Curae 23.14. Thou shalt beatrice him with the rod, and deliver his soul from hell.
If you endure chastening, God dealeth with you as with sons, for what son is he whom the father chasteneth not? This is a speciall meanes commended to us by the holy Ghost,
If you endure chastening, God deals with you as with Sons, for what son is he whom the father Chasteneth not? This is a special means commended to us by the holy Ghost,
The Lord himselfe who is both the wisest, and the best father, and who loveth his children a thousand times more then any of us can love ours he taketh this course with his children,
The Lord himself who is both the Wisest, and the best father, and who loves his children a thousand times more then any of us can love ours he Takes this course with his children,
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yea, resembleth himselfe therein unto all wise parents, Deut, 8.5. Consider in thine heart, that as a father chasteneth his sonne, so the Lord God chasteneth thee.
yea, resembles himself therein unto all wise Parents, Deuteronomy, 8.5. Consider in thine heart, that as a father Chasteneth his son, so the Lord God Chasteneth thee.
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For whereas by Gods ordinance, their children should honour them, they honour their children, as the Lord told Ely, 1 Sam. 2.29. Thou honourest thy sons above mee.
For whereas by God's Ordinance, their children should honour them, they honour their children, as the Lord told Ely, 1 Sam. 2.29. Thou honourest thy Sons above me.
if hee bee suffered to doe what he list, must needs run ryot, Prov. 29.15. A child left to himselfe, bringeth his mother to shame ; yea, and his father too;
if he be suffered to do what he list, must needs run riot, Curae 29.15. A child left to himself, brings his mother to shame; yea, and his father too;
and many parents are too apt to offend in too much rigour this way; else would not the Apostle have given this charge twice unto parents, Ephes. 6.4. Colos. 3.21. Ye fathers, provoke not your children to wrath, exasperate them not.
and many Parents Are too apt to offend in too much rigour this Way; Else would not the Apostle have given this charge twice unto Parents, Ephesians 6.4. Colos 3.21. You Father's, provoke not your children to wrath, exasperate them not.
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I grant that those parents governe best, that can maintaine their authority, and keepe their children in awe with little or no sharpenesse and severity;
I grant that those Parents govern best, that can maintain their Authority, and keep their children in awe with little or no sharpness and severity;
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And when God will have men to bee despised, when he powreth contempt upon them, when he saith of any as he doth of Ninivie, Nah. 3.6. I will cast abominable filth upon thee, and make thee vile, who can then honour them in their hearts? And this is one cause why most parents have no reverence in their childrens hearts. Secondly.
And when God will have men to be despised, when he poureth contempt upon them, when he Says of any as he does of Nineveh, Nah. 3.6. I will cast abominable filth upon thee, and make thee vile, who can then honour them in their hearts? And this is one cause why most Parents have no Reverence in their Children's hearts. Secondly.
but it is not possible for them to doe it. That which is said of Ierusalem, may be said of all men, Lam. 1.8. All that honoured her, despise her, because they have seene her nakednesse.
but it is not possible for them to do it. That which is said of Ierusalem, may be said of all men, Lam. 1.8. All that honoured her, despise her, Because they have seen her nakedness.
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how can they honour them? I know they should bee unwilling to see any such thing in their parents, they should with Sem, and Iaphet, cast their mantle over them,
how can they honour them? I know they should be unwilling to see any such thing in their Parents, they should with Sem, and Japhet, cast their mantle over them,
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On the other side, if parents feare not God themselves, their children cannot honour them. If children see their parents to bee irreligious, malicious against religion, filthy and drunken persons,
On the other side, if Parents Fear not God themselves, their children cannot honour them. If children see their Parents to be irreligious, malicious against Religion, filthy and drunken Persons,
Certainly, if parents did feare and honour God in their hearts, and expresse in their whole conversation, their children must needs honour them, they could not despise them.
Certainly, if Parents did Fear and honour God in their hearts, and express in their Whole Conversation, their children must needs honour them, they could not despise them.
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It is called therfore by the Apostle, the spirit of glory, 1 Pet. 4.14.2 Besides, the Lord hath bound himselfe by promise, to give honour to them that honour him. 1 Sam. 2.30. them that honour me, I will honour.
It is called Therefore by the Apostle, the Spirit of glory, 1 Pet. 4.14.2 Beside, the Lord hath bound himself by promise, to give honour to them that honour him. 1 Sam. 2.30. them that honour me, I will honour.
The true feare of God will procure reverence, and esteeme to a man, even in the hearts of such as have no grace in them. Mark. 6.20. Herod feared Iohn, knowing that he was a just man, and an holy, and he observed him.
The true Fear of God will procure Reverence, and esteem to a man, even in the hearts of such as have no grace in them. Mark. 6.20. Herod feared John, knowing that he was a just man, and an holy, and he observed him.
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And it is foretold as a signe and fore-runner that doth presage the ruine of a state and nation. Esa. 3.5. The child shall behave himselfe proudly against the ancient, and the base against the honourable.
And it is foretold as a Signen and forerunner that does presage the ruin of a state and Nation. Isaiah 3.5. The child shall behave himself proudly against the ancient, and the base against the honourable.
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and should make these times so perilous, that men should be disobedient to parents. It cannot bee avoided, it must bee so, that the Scripture may bee fulfilled.
and should make these times so perilous, that men should be disobedient to Parents. It cannot be avoided, it must be so, that the Scripture may be fulfilled.
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as we have heard. 2. They undoe their children, and disable them from profiting, by any meanes they shall use for the reforming of them, or saving of their soules.
as we have herd. 2. They undo their children, and disable them from profiting, by any means they shall use for the reforming of them, or Saving of their Souls.
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if they loose their honour and reverence in their children hearts (as certainely now adayes most have done) 1. They shall dishonour their head (as the Apostle speaketh, 1 Cor. 11.4.) the dishonour and contempt reacheth unto God, whose Image they beare, whose person they represent,
if they lose their honour and Reverence in their children hearts (as Certainly now adays most have done) 1. They shall dishonour their head (as the Apostle speaks, 1 Cor. 11.4.) the dishonour and contempt reaches unto God, whose Image they bear, whose person they represent,
I know (saith the Lord of Abraham, Gen. 18.19) that hee will command his childen, to keepe the way of the Lord. And Deut. 32.46. Yee shall command your children to observe, and doe all the words of this Law, and I charged every one of you (saith the Apostle. 1 Thess. 2.11.) as a father doth his children.
I know (Says the Lord of Abraham, Gen. 18.19) that he will command his children, to keep the Way of the Lord. And Deuteronomy 32.46. Ye shall command your children to observe, and do all the words of this Law, and I charged every one of you (Says the Apostle. 1 Thess 2.11.) as a father does his children.
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It is not sufficient for you that are parents to advise, and wish and admonish your children to leave any lewd course, you see them to hold ( Ely did so much. 1 Sam. 2.23, 24. and yet we know God was highly offended with him,
It is not sufficient for you that Are Parents to Advice, and wish and admonish your children to leave any lewd course, you see them to hold (Ely did so much. 1 Sam. 2.23, 24. and yet we know God was highly offended with him,
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Yet his father Ioseph was but a poore carpenter, and his mother so poore that she could get no better roome in Bethlem then a stable to be brought to bed in.
Yet his father Ioseph was but a poor carpenter, and his mother so poor that she could get no better room in Bethlehem then a stable to be brought to Bed in.
for a great blemish in a Christian, and such a one as (be his gifts otherwise never so excellent) maketh him uncapable of the honour of the ministery if he cannot rule in his owne house,
for a great blemish in a Christian, and such a one as (be his Gifts otherwise never so excellent) makes him uncapable of the honour of the Ministry if he cannot Rule in his own house,
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That which the Lord requireth of a minister towards his slock, Tit. 2.15. that he should speake and exhort, and rebuke with all authority, and see that no man despised him ;
That which the Lord requires of a minister towards his slock, Tit. 2.15. that he should speak and exhort, and rebuke with all Authority, and see that no man despised him;
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Now this authority and preheminence that God hath given us over our children, we must be carefull to maintaine, we must take heed we loose not this honour and inward reverence that is due unto us from them.
Now this Authority and pre-eminence that God hath given us over our children, we must be careful to maintain, we must take heed we lose not this honour and inward Reverence that is due unto us from them.
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and the author of our being, Mat. 23.9.) And in this respect that which the Apostle speaketh of husbands, 1 Cor. 11.7. and so of all superiors may be said of them, they beare the image and glory of God.
and the author of our being, Mathew 23.9.) And in this respect that which the Apostle speaks of Husbands, 1 Cor. 11.7. and so of all superiors may be said of them, they bear the image and glory of God.
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It is not sufficient for a child to love his parents, but he must also (out of this inward reverence and honour he beareth them in his heart) stand in awe of them,
It is not sufficient for a child to love his Parents, but he must also (out of this inward Reverence and honour he bears them in his heart) stand in awe of them,
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A sonne honoureth his father (saith the Lord, Mal. 1.6.) if I be a father where is mine honour? And Deut. 27.16. Cursed be he that setteth light by his father or mother.
A son Honoureth his father (Says the Lord, Malachi 1.6.) if I be a father where is mine honour? And Deuteronomy 27.16. Cursed be he that sets Light by his father or mother.
this is made the summe of all the duties the child oweth to his parents, Honour thy father, and thy mother, because this is the chiefe duty of all others,
this is made the sum of all the duties the child owes to his Parents, Honour thy father, and thy mother, Because this is the chief duty of all Others,
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Certaine it is that by the will of God, and even by the law of nature, there is an honour and inward reverence of heart due from the child to every parent, be the parent never so poore, never so full of weaknesses, and infirmities.
Certain it is that by the will of God, and even by the law of nature, there is an honour and inward Reverence of heart due from the child to every parent, be the parent never so poor, never so full of Weaknesses, and infirmities.
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First, If we desire to save our children, and to heale their natures, we must be carefull to maintaine that authority and preheminence, that God hath given us over them.
First, If we desire to save our children, and to heal their nature's, we must be careful to maintain that Authority and pre-eminence, that God hath given us over them.
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Lecture LIX. On Psalme 51.5. May 29. 1627. NOw it followeth that we proceed unto the Meanes that God hath in his Word directed parents to use, for the saving of their childrens soules. And those are five principally.
Lecture LIX. On Psalm 51.5. May 29. 1627. NOw it follows that we proceed unto the Means that God hath in his Word directed Parents to use, for the Saving of their Children's Souls. And those Are five principally.
Secondly, another cause of the unfruitfullnesse of the ministery is this, that the Lord for the contempt men have shewed unto the Word, doth denie to give his blessing unto it in their hearts.
Secondly, Another cause of the unfruitfullness of the Ministry is this, that the Lord for the contempt men have showed unto the Word, does deny to give his blessing unto it in their hearts.
Even as if he should say of many places as Esa. 5.6. I will command the clouds that they raine no raine upon it : And as Matth. 13.14. By hearing ye shall heare, and shall not understand, and seeing yee shall see, and shall not perceive.
Even as if he should say of many places as Isaiah 5.6. I will command the Clouds that they rain no rain upon it: And as Matthew 13.14. By hearing you shall hear, and shall not understand, and seeing ye shall see, and shall not perceive.
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so hardened in their evill courses, as if (for their apostacy) God had pronounced of them in his decree as once he did of the figtree, Mat. 21.19. Let no fruit grow on thee hence forward for ever.
so hardened in their evil courses, as if (for their apostasy) God had pronounced of them in his Decree as once he did of the Fig tree, Mathew 21.19. Let no fruit grow on thee hence forward for ever.
Thirdly, but the chiefe cause sure why we profit no more by the Word is in our selves, Esa. 59.1, 2. The Lords hand is not shortned that it cannot save;
Thirdly, but the chief cause sure why we profit no more by the Word is in our selves, Isaiah 59.1, 2. The lords hand is not shortened that it cannot save;
as in that convert mentioned, 1 Cor. 14.24, 25. Yea in some that came with that in their hearts as might utterly have hindred the saving operation of it,
as in that convert mentioned, 1 Cor. 14.24, 25. Yea in Some that Come with that in their hearts as might utterly have hindered the Saving operation of it,
As in the case of the pursevants that were sent to apprehend Christ, Ioh. 7.32, 46. And in those Iewes that immediatly before Peters sermon mocked him,
As in the case of the pursuivants that were sent to apprehend christ, John 7.32, 46. And in those Iewes that immediately before Peter's sermon mocked him,
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To this I answer. 1. That I speake not now to the unconverted (for such I know can do nothing to prepare their owne hearts, seeing they are dead in their sins, Ephes. 2.1.) but to Gods people,
To this I answer. 1. That I speak not now to the unconverted (for such I know can do nothing to prepare their own hearts, seeing they Are dead in their Sins, Ephesians 2.1.) but to God's people,
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First, you must come in repentance, that is, before you come to heare you must (by unfeined repentance) cast of every knowne sin, Mar 1.15. Repent, and beleeve the Gospell, saith our Saviour.
First, you must come in Repentance, that is, before you come to hear you must (by unfeigned Repentance) cast of every known since, Mar 1.15. repent, and believe the Gospel, Says our Saviour.
or that (immediatly before they come to the Sermon) have beene scoulding or acting some other foule sins, should go away from the Ministery of the Word never a whit better then they came? Did you ever know any salve so soveraigne, that could cure a wound that had a splint or an arrow head remaining in it? Surely so will every knowne sin unrepented of, hinder the saving operation of the word in any mans heart;
or that (immediately before they come to the Sermon) have been scolding or acting Some other foul Sins, should go away from the Ministry of the Word never a whit better then they Come? Did you ever know any salve so sovereign, that could cure a wound that had a splint or an arrow head remaining in it? Surely so will every known since unrepented of, hinder the Saving operation of the word in any men heart;
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and putteth the stumbling blocke of his iniquity before his face, and commeth to a Prophet to enquire of him concerning me I the Lord will answer him by my selfe.
and putteth the stumbling block of his iniquity before his face, and comes to a Prophet to inquire of him Concerning me I the Lord will answer him by my self.
That is one chiefe reason of that rest that is enjoyned upon the Lords day, and of the commandement the Lord gives to remember, and thinke of it before hand,
That is one chief reason of that rest that is enjoined upon the lords day, and of the Commandment the Lord gives to Remember, and think of it before hand,
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and to do all our businesse in the sixe daies that we may have nothing to doe on that day, Exod. 28.8 — 10. This is that that God intended to teach by that ceremony he commanded. Moses to use, Exod. 3.5. Put of thy shooes from of thy feet for the place whereon thou standest is holy ground ;
and to do all our business in the sixe days that we may have nothing to do on that day, Exod 28.8 — 10. This is that that God intended to teach by that ceremony he commanded. Moses to use, Exod 3.5. Put of thy shoes from of thy feet for the place whereon thou Standest is holy ground;
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They that in this ordinance of God seeke for wisdome (that is to be made wise unto salvation) must first separate themselves from all other matters to this businesse;
They that in this Ordinance of God seek for Wisdom (that is to be made wise unto salvation) must First separate themselves from all other matters to this business;
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and to sequester their thoughts from such things? Whereby it comes to passe that though they draw neare to God with their eares, and lips yet their hearts are farre removed from him, Esa. 29.13. Their heart goeth after their covetousnesse, Ezek. 33.31.
and to sequester their thoughts from such things? Whereby it comes to pass that though they draw near to God with their ears, and lips yet their hearts Are Far removed from him, Isaiah 29.13. Their heart Goes After their covetousness, Ezekiel 33.31.
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Thirdly, you must come with an appetite, and earnest desire to learne, and profit by the Word, without which (as meat taken into a full stomacke) the Word will profit us little.
Thirdly, you must come with an appetite, and earnest desire to Learn, and profit by the Word, without which (as meat taken into a full stomach) the Word will profit us little.
To such God hath ever beene wont to blesse his Word, He filleth the hungry with good things, Luk. 1.53. This maketh the Word sweet, and wholsome to us, Pro. 27.7. To the hungry soule, every bitter thing is sweet.
To such God hath ever been wont to bless his Word, He fills the hungry with good things, Luk. 1.53. This makes the Word sweet, and wholesome to us, Pro 27.7. To the hungry soul, every bitter thing is sweet.
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But the most of our hearers come to the Word without all appetite or desire after it, as may appeare by the heavinesse of their countenance while they are hearing, Of whom it may be said as Esa. 3.9. The shew of their countenance doth witnesse against them.
But the most of our hearers come to the Word without all appetite or desire After it, as may appear by the heaviness of their countenance while they Are hearing, Of whom it may be said as Isaiah 3.9. The show of their countenance does witness against them.
Fourthly, you must come with an humble heart, affected with the sense of the need you have of this ordinance of God, in respect of the ignorance, hardnes of heart, infidelity,
Fourthly, you must come with an humble heart, affected with the sense of the need you have of this Ordinance of God, in respect of the ignorance, hardness of heart, infidelity,
We must first become fooles (in sense of our owne ignorance) before ever we can be made wise unto salvation by the Lord in this his ordinance, 1 Cor. 3.18. No man can hunger, and thirst after righteousnesse, and grace till he be first poore in spirit, Matth. 5. •, •.
We must First become Fools (in sense of our own ignorance) before ever we can be made wise unto salvation by the Lord in this his Ordinance, 1 Cor. 3.18. No man can hunger, and thirst After righteousness, and grace till he be First poor in Spirit, Matthew 5. •, •.
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and therefore was exceeding glad both to see him, and to heare him too, that he might try whether he were such a one as he had heard him to be. 2. The most are Laodicean hearers too well conceited of themselves as it is said of them, Revel. 3.17. void of all sense of ignorance or any other corruption in themselves.
and Therefore was exceeding glad both to see him, and to hear him too, that he might try whither he were such a one as he had herd him to be. 2. The most Are Laodicean hearers too well conceited of themselves as it is said of them, Revel. 3.17. void of all sense of ignorance or any other corruption in themselves.
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For as for the best teacher in the world you have a rule, to try before you trust, as 1 Thess. 5.21. Prove all things, hold fast that which is good, and nothing els.
For as for the best teacher in the world you have a Rule, to try before you trust, as 1 Thess 5.21. Prove all things, hold fast that which is good, and nothing Else.
And do so still in Gods name, if any preacher teach his owne conceits, though he had the gifts of an Angell beleeve him not, Gal. 1.8, 9. But take heed thou count not that his conceit which he teacheth thee by good warrant of Gods Word.
And do so still in God's name, if any preacher teach his own conceits, though he had the Gifts of an Angel believe him not, Gal. 1.8, 9. But take heed thou count not that his conceit which he Teaches thee by good warrant of God's Word.
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and spirit of God, would if it lay in their power, as those wicked men mentioned, Esay 30.10. Say to the Seers see not, and to the Prophets prophesie not unto us right things, speake unto us smooth things.
and Spirit of God, would if it lay in their power, as those wicked men mentioned, Isaiah 30.10. Say to the Seers see not, and to the prophets prophesy not unto us right things, speak unto us smooth things.
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And those that did so the Lord calls despisers of his Word, verse 12. Sixthly, come with a heart resolved to obey and practise whatsoever God shall teach and command thee.
And those that did so the Lord calls despisers of his Word, verse 12. Sixthly, come with a heart resolved to obey and practise whatsoever God shall teach and command thee.
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yea I shall observe it with my whole heart. To this the promise is made, Ioh. 7.17. If any man will do his will, he shall know of the Doctrine whether it be of God or whether I speake of my selfe.
yea I shall observe it with my Whole heart. To this the promise is made, John 7.17. If any man will do his will, he shall know of the Doctrine whither it be of God or whither I speak of my self.
Such shall attaine to a setled, and certaine knowledge of the truth. And Luk. 8.15. They that with an honest heart heare the Word, keepe it, and bring forth fruit with patience. Mica 2.7.
Such shall attain to a settled, and certain knowledge of the truth. And Luk. 8.15. They that with an honest heart hear the Word, keep it, and bring forth fruit with patience. Mica 2.7.
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And how can they then profit by the ministery of the Word that in their hearing seeke nothing but knowledge, intend nothing lesse then to practise ought they heare, like those Ezek. 33.31. They heare thy words but they will not do them But rather resolve before hand they will be still as they were, they will do as their neighbours doe;
And how can they then profit by the Ministry of the Word that in their hearing seek nothing but knowledge, intend nothing less then to practise ought they hear, like those Ezekiel 33.31. They hear thy words but they will not do them But rather resolve before hand they will be still as they were, they will do as their neighbours do;
When Pharaoh had hardned his owne heart against the meanes God had used to soften it, Exod. 8 15. ye read oft in that book afterward that God hardned his heart, Exod. 9.12. O therefore take heed of this, Heb. 3.7.8. If ye will heare his voice harden not your hearts.
When Pharaoh had hardened his own heart against the means God had used to soften it, Exod 8 15. the read oft in that book afterwards that God hardened his heart, Exod 9.12. O Therefore take heed of this, Hebrew 3.7.8. If you will hear his voice harden not your hearts.
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Seventhly, come in faith to the hearing of the Word, and in a certaine expectation to receive that good from the Lord in this his ordinance, which he hath promised to doe and worke by it.
Seventhly, come in faith to the hearing of the Word, and in a certain expectation to receive that good from the Lord in this his Ordinance, which he hath promised to do and work by it.
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We should thinke, and meditate of the promises God hath made to this duty, and expect by faith the performance of them Christ hath promised he will be with his servants in their ministery to the end of the world, Mat. 28.20. Beleeve this, and expect his gracious presence to make his ordinance effectuall in thine heart.
We should think, and meditate of the promises God hath made to this duty, and expect by faith the performance of them christ hath promised he will be with his Servants in their Ministry to the end of the world, Mathew 28.20. Believe this, and expect his gracious presence to make his Ordinance effectual in thine heart.
Thou feelest sundry corruptions which thou wouldest faine have power to overcome, and thy heart converted from them unto the Lord, beleeve this which God hath said of his Word,
Thou Feel sundry corruptions which thou Wouldst feign have power to overcome, and thy heart converted from them unto the Lord, believe this which God hath said of his Word,
and expect to finde this converting power of God, in this his ordinance. So the Lord hath said of this ordinance, Acts 20.32. that it is able to build his people up ▪ and to persit the worke of grace begun in them:
and expect to find this converting power of God, in this his Ordinance. So the Lord hath said of this Ordinance, Acts 20.32. that it is able to built his people up ▪ and to perfect the work of grace begun in them:
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and look verily to have peace wrought in thy heart by this meanes. In a word God hath said of this his ordinance, Esa. 55.3. Heare, and your soule shall live And Iam 1.21. That it is able to save your soules ;
and look verily to have peace wrought in thy heart by this means. In a word God hath said of this his Ordinance, Isaiah 55.3. Hear, and your soul shall live And Iam 1.21. That it is able to save your Souls;
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How should the most of our hearers then receive any good by this ordinance of God, when few or none come to it in this faith? They never stirre up themselves to thinke of these promises,
How should the most of our hearers then receive any good by this Ordinance of God, when few or none come to it in this faith? They never stir up themselves to think of these promises,
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As it was with them that desired to receive good by Christs divine power, in working miracles, they must bring faith with them, Marke. 9.23. Iesus said to him (that came to have his sonne dispossessed) If thou canst beleeve, all these things are possible to him that beleeveth.
As it was with them that desired to receive good by Christ divine power, in working Miracles, they must bring faith with them, Mark. 9.23. Iesus said to him (that Come to have his son dispossessed) If thou Canst believe, all these things Are possible to him that Believeth.
He did 〈 ◊ 〉 are 〈 ◊ 〉 works (in Nazareth) because of their unbeliefe. So may it be sayd of our Church assemblies now adayes, God sheweth not his saving power much in them,
He did 〈 ◊ 〉 Are 〈 ◊ 〉 works (in Nazareth) Because of their unbelief. So may it be said of our Church assemblies now adays, God shows not his Saving power much in them,
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Eightly, and lastly, If thou wouldest profite by thy hearing, pray before thou hearest, No good thing ye know can bee expected from God with a blessing if it be not sought by prayer, Deut. 4.7. The Lord our God is nigh unto us in all that we call upon him for.
Eighth, and lastly, If thou Wouldst profit by thy hearing, pray before thou Hearst, No good thing you know can be expected from God with a blessing if it be not sought by prayer, Deuteronomy 4.7. The Lord our God is High unto us in all that we call upon him for.
And in this particular, it is the duty of Gods people to pray for their teachers, that they may so speake as they ought to speake. Col. 4.4. and specially that in their ministery they may so apply the word, as it may effectually meet with their corruptions.
And in this particular, it is the duty of God's people to pray for their Teachers, that they may so speak as they ought to speak. Col. 4.4. and specially that in their Ministry they may so apply the word, as it may effectually meet with their corruptions.
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But that complaint may bee made in this case which the Prophet maketh, Esay 64.7. There is none that calleth on thy name, that stirreth up himselfe to take hold of thee.
But that complaint may be made in this case which the Prophet makes, Isaiah 64.7. There is none that calls on thy name, that stirs up himself to take hold of thee.
If a man know not how to rule his owne house how shall he take care of the Church of God? 2. That the people generally are sonnes of Belial will not beare Christs yoke,
If a man know not how to Rule his own house how shall he take care of the Church of God? 2. That the people generally Are Sons of Belial will not bear Christ yoke,
Little or no fruit can be seene now a daies of the Lords cost, and pai•es any where, where he hath sowed this precious seed most plentifully, little or no increase can be seene.
Little or no fruit can be seen now a days of the lords cost, and pai•es any where, where he hath sowed this precious seed most plentifully, little or no increase can be seen.
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and draw you unto the practise of that you learne, as once you did. So that I may say to many of you as the Apostle doth, Heb. 10.32. Call to remembrance the former daies.
and draw you unto the practice of that you Learn, as once you did. So that I may say to many of you as the Apostle does, Hebrew 10.32. Call to remembrance the former days.
The Minister is by Gods ordinance not onely to teach, but to oversee his slocke, Act. 20.28. Take heede to the slocke over which the Holy Ghost hath made you overseers. Heb. 13.17. Remember them which have the rule over you who have spoken unto you in the name of the Lord.
The Minister is by God's Ordinance not only to teach, but to oversee his slock, Act. 20.28. Take heed to the slock over which the Holy Ghost hath made you Overseers. Hebrew 13.17. remember them which have the Rule over you who have spoken unto you in the name of the Lord.
and abroad, to observe how you profit by that which you heare, to require at your hands the practise of that they teach you, Matth. 21.34. The Lord sends his servants to demand fruit of them that occupie his ground.
and abroad, to observe how you profit by that which you hear, to require At your hands the practice of that they teach you, Matthew 21.34. The Lord sends his Servants to demand fruit of them that occupy his ground.
how they live, whether they profit or no by that they heare, but thinke if they preach constantly unto them they have done asmuch as God requireth of them.
how they live, whither they profit or no by that they hear, but think if they preach constantly unto them they have done as as God requires of them.
even more meritorious before God? But I have beene too long in this use of confutation, which (yet) I hope hath not beene altogether unusefull, and unprofitable unto you.
even more meritorious before God? But I have been too long in this use of confutation, which (yet) I hope hath not been altogether unuseful, and unprofitable unto you.
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if they had beleeved, as the Church of Rome beleeveth? If they had esteemed so lightly of it as Papists do? If they had thought it had beene no sinne? If they had beene perswaded it was so farre from defiling their good workes ▪ that it made them the better,
if they had believed, as the Church of Room Believeth? If they had esteemed so lightly of it as Papists do? If they had Thought it had been no sin? If they had been persuaded it was so Far from defiling their good works ▪ that it made them the better,
Behold, I was borne in iniquitie, and in sinne did my mother conceive mee? And Iob 40.4. Behold, I am vile? And Esay the Prophet, Esa. 6.5. Woe is mee for I am undone? And the Church, Esa. 64.6. We are all as an uncleane man, and all our righteousnesses are as filthy raggs? And the blessed Apostle Rom. 7.24.
Behold, I was born in iniquity, and in sin did my mother conceive me? And Job 40.4. Behold, I am vile? And Isaiah the Prophet, Isaiah 6.5. Woe is me for I am undone? And the Church, Isaiah 64.6. We Are all as an unclean man, and all our Righteousness Are as filthy rags? And the blessed Apostle Rom. 7.24.
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but maketh them the more meritorious before God, then certainely would not the choicest of Gods servants, that wee read of in the Scripture, have beene so humbled for it, cryed out,
but makes them the more meritorious before God, then Certainly would not the Choicest of God's Servants, that we read of in the Scripture, have been so humbled for it, cried out,
For then should our poore unperfect, and maimed obedience bee better, and deserve to bee more acceptable unto God, not only then Adams was before his fall,
For then should our poor unperfect, and maimed Obedience be better, and deserve to be more acceptable unto God, not only then Adams was before his fallen,
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But to say, that this corruption, and untowardnesse of our nature, the evill thoughts and motions of infidelity, blasphemy, worldlinesse, that trouble us in our best duties, are no sins, doe not at all defile them,
But to say, that this corruption, and untowardness of our nature, the evil thoughts and motions of infidelity, blasphemy, worldliness, that trouble us in our best duties, Are no Sins, do not At all defile them,
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I grant that God doth indeed in the riches of his grace, and mercy in Christ, accept of our poore services, never the worse for this untowardnesse of our corrupt natures, that wee are faine to combate and struggle with, in the performance of them;
I grant that God does indeed in the riches of his grace, and mercy in christ, accept of our poor services, never the Worse for this untowardness of our corrupt nature's, that we Are feign to combat and struggle with, in the performance of them;
and imperfections bee better, and deserve to be more acceptable and pleasing unto God, then the good workes of such as have had no imperfection, no infirmity in them.
and imperfections be better, and deserve to be more acceptable and pleasing unto God, then the good works of such as have had no imperfection, no infirmity in them.
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and evill motions that they have, and consent not to, but resist, are so farre from defiling their good workes, that they make them more meritorious before God,
and evil motions that they have, and consent not to, but resist, Are so Far from defiling their good works, that they make them more meritorious before God,
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Their third errour is farre worse then the former two. For they teach, that the corruption of nature that remaineth in the regenerate, the concupiscence,
Their third error is Far Worse then the former two. For they teach, that the corruption of nature that remains in the regenerate, the concupiscence,
This was the argument that convinced Pauls conscience, Rom 7.7. I had not knowne lust to be a sin, except the Law (in the tenth commandement) had sayd, thou shalt not covet.
This was the argument that convinced Paul's conscience, Rom 7.7. I had not known lust to be a since, except the Law (in the tenth Commandment) had said, thou shalt not covet.
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And therefore it must needs be sin. For so the Apostle defineth sin. 1 Iohn 3.4. Sinne is the transgression of the law, NONLATINALPHABET is the word, this is to teach us, that every swerving from the Law, is sin.
And Therefore it must needs be since. For so the Apostle defineth since. 1 John 3.4. Sin is the Transgression of the law, is the word, this is to teach us, that every swerving from the Law, is since.
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I see (saith the Apostle, Rom. 7.23.) another law in my members, warring against the law of my mind. and Gal. 5.17. The flesh lusteth against the spirit, and these are contrary the one to the other.
I see (Says the Apostle, Rom. 7.23.) Another law in my members, warring against the law of my mind. and Gal. 5.17. The Flesh Lusteth against the Spirit, and these Are contrary the one to the other.
Yet the Scripture teacheth us, that this concupiscence, or corruption of our nature, even in the regenerate• doth not onely swerve from the law of God,
Yet the Scripture Teaches us, that this concupiscence, or corruption of our nature, even in the regenerate• does not only swerve from the law of God,
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and none can dye, but those that are sinners, either by imputation as Christ was, who was made sin for us, as the Apostle speaketh, 2 Cor. 5.21. or really, and personally, as all Adams posterity are, Rom. 5.12.
and none can die, but those that Are Sinners, either by imputation as christ was, who was made since for us, as the Apostle speaks, 2 Cor. 5.21. or really, and personally, as all Adams posterity Are, Rom. 5.12.
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even over them that had not sinned after the similitude of Adams transgression. And therefore it must needs be sin, and may be truly, and properly so called;
even over them that had not sinned After the similitude of Adams Transgression. And Therefore it must needs be since, and may be truly, and properly so called;
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and corruption of nature in them, and who never consented to it, nor obeyed it in the lusts thereof, doe dye, Rom. 5 14. Death raigned from Adam to Moses,
and corruption of nature in them, and who never consented to it, nor obeyed it in the Lustiest thereof, do die, Rom. 5 14. Death reigned from Adam to Moses,
The spirit of God in the holy Scripture teacheth us expressely, that infants, yea infants that are baptized, which have no other sin but this originall sin,
The Spirit of God in the holy Scripture Teaches us expressly, that Infants, yea Infants that Are baptised, which have no other since but this original since,
And may wee not truly and properly call that sin, that is the cause of all the foulest sins in the world? May wee not well call that an evill tree, upon which all this evill fruit doth grow? Surely wee may,
And may we not truly and properly call that since, that is the cause of all the Foulest Sins in the world? May we not well call that an evil tree, upon which all this evil fruit does grow? Surely we may,
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The spirit of God in the holy Scriptures speaketh expressely that our originall corruption is the cause of all actuall sins, that the foulest sins that ever men committed, come all from this root.
The Spirit of God in the holy Scriptures speaks expressly that our original corruption is the cause of all actual Sins, that the Foulest Sins that ever men committed, come all from this root.
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They teach that the corruption of our nature, the untowardnesse of our heart to that that is good, that is no sin, no nor the concupiscence and lust that riseth from it, the motions unto evill (what evill soever it bee) that wee feele in our selves, are no sins, till we consent unto them,
They teach that the corruption of our nature, the untowardness of our heart to that that is good, that is no since, no nor the concupiscence and lust that Riseth from it, the motions unto evil (what evil soever it be) that we feel in our selves, Are no Sins, till we consent unto them,
and words, and actions, Gen 8.21. The imagination of mans heart is evill (not prone onely to bee evill) from his youth. Yea, cap. 6.5. Every imagination of the thoughts of his heart, is onely evill continually.
and words, and actions, Gen 8.21. The imagination of men heart is evil (not prove only to be evil) from his youth. Yea, cap. 6.5. Every imagination of the thoughts of his heart, is only evil continually.
but possitively evill, and hath in it a poisonfull and corrupt quality, even the seeds of all sin, that cannot choose but worke and bring forth evill thoughts,
but positively evil, and hath in it a poisonful and corrupt quality, even the seeds of all since, that cannot choose but work and bring forth evil thoughts,
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That our nature is not onely privatively evill, and corrupt, deprived of originall righteousnes, and apt as tinder is to receive the fire of tentation,
That our nature is not only privatively evil, and corrupt, deprived of original righteousness, and apt as tinder is to receive the fire of tentation,
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and resist the worke of Gods grace in us, till God by his mighty power do overcome us, Rom. 10.11. All the day long have I stretched out my hands unto a disobedient, and gaine-saying people. And Rom. 8.7. The carnall mind is not subject to the law of God, neither indeed can be. Fourthly and lastly.
and resist the work of God's grace in us, till God by his mighty power do overcome us, Rom. 10.11. All the day long have I stretched out my hands unto a disobedient, and gainsaying people. And Rom. 8.7. The carnal mind is not Subject to the law of God, neither indeed can be. Fourthly and lastly.
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That there is in us by nature, no true desire at all to be helped by Gods grace, out of this estate, Phil. 2.13. It is God that worketh in you, both to will, and to doe of his good pleasure, Iohn 8.44. The last of your father ye will doe.
That there is in us by nature, no true desire At all to be helped by God's grace, out of this estate, Philip 2.13. It is God that works in you, both to will, and to do of his good pleasure, John 8.44. The last of your father you will do.
even the Elect are so by nature, Ephes. 2.1. You hath hee quickened, who were dead in trespasses and sins, and verse 5. Even when we were dead in sins, hath God quickened us. Secondly.
even the Elect Are so by nature, Ephesians 2.1. You hath he quickened, who were dead in Trespasses and Sins, and verse 5. Even when we were dead in Sins, hath God quickened us. Secondly.
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and dejected in himselfe as hee ought to be. 2. It directly opposeth, and contradicteth that which the Lord hath expressely spoken in the holy Scriptures.
and dejected in himself as he ought to be. 2. It directly Opposeth, and Contradicteth that which the Lord hath expressly spoken in the holy Scriptures.
So that he that contradicteth the Scripture in any point contradicteth God himselfe. And therefore when the great Antichrist is discribed, 2 Thess. 2.4. this is one chiefe note that is given us to know him by, hee is called NONLATINALPHABET one that opposeth himselfe unto, that contradicteth God and his truth.
So that he that Contradicteth the Scripture in any point Contradicteth God himself. And Therefore when the great Antichrist is described, 2 Thess 2.4. this is one chief note that is given us to know him by, he is called one that Opposeth himself unto, that Contradicteth God and his truth.
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Thy testimonies (saith the Prophet, Psal. 93.5.) are very sure. For they were all given by divine inspiration of God, 2 Tim. 3.16. It is Gods Word, 2 Pet. 1.21. The prophesy of the Scripture came not by the will of man, but holy men of God spake (and wrote too) as they were moved by the Holy Ghost.
Thy testimonies (Says the Prophet, Psalm 93.5.) Are very sure. For they were all given by divine inspiration of God, 2 Tim. 3.16. It is God's Word, 2 Pet. 1.21. The prophesy of the Scripture Come not by the will of man, but holy men of God spoke (and wrote too) as they were moved by the Holy Ghost.
This wisdome descendeth not from above, but is earthly, naturall NONLATINALPHABET and divellish That wisdome that is naturall, agreeable unto & grounded upon naturall reason is not from above,
This Wisdom Descendeth not from above, but is earthly, natural and devilish That Wisdom that is natural, agreeable unto & grounded upon natural reason is not from above,
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This rule we find given us, Esa. 8.20. To the law and to the testimony, if they speake not according to this word, it is because there it no light in them. And Iam. 3.15.
This Rule we find given us, Isaiah 8.20. To the law and to the testimony, if they speak not according to this word, it is Because there it not Light in them. And Iam. 3.15.
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The true teacher doth in his Doctrine and ministery ascribe all glory unto God. And this note Paul giveth of the true Church and religion, Phil. 3.3. We are the circumcision which rejoyce in Christ Iesus, and have no confidence in the flesh.
The true teacher does in his Doctrine and Ministry ascribe all glory unto God. And this note Paul gives of the true Church and Religion, Philip 3.3. We Are the circumcision which rejoice in christ Iesus, and have no confidence in the Flesh.
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So Eph. 2.8, 9. By grace ye are saved, through faith, and that not of your selves, it is the gift of God, not of works, lest any man should rejoyce.
So Ephesians 2.8, 9. By grace you Are saved, through faith, and that not of your selves, it is the gift of God, not of works, lest any man should rejoice.
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and the Doctrine of Iustification by faith onely proved a true Doctrine, by this argument because the one leaveth unto man some matter of boasting, the other doth not.
and the Doctrine of Justification by faith only proved a true Doctrine, by this argument Because the one Leaveth unto man Some matter of boasting, the other does not.
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By what law, or doctrine? Of works? Nay, but by the law or doctrine of faith. Where we see the Doctrine of justification by works proved a false doctrine,
By what law, or Doctrine? Of works? Nay, but by the law or Doctrine of faith. Where we see the Doctrine of justification by works proved a false Doctrine,
that doth not give all the glory to God, and ascribe the whole praise of mans salvation to the free grace of God alone, that doctrine certainely is not of God.
that does not give all the glory to God, and ascribe the Whole praise of men salvation to the free grace of God alone, that Doctrine Certainly is not of God.
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First, That Doctrine and religion that ascribeth any thing to man in the matter of his salvation that giveth unto man any the least cause of boasting or confidence in himselfe;
First, That Doctrine and Religion that ascribeth any thing to man in the matter of his salvation that gives unto man any the least cause of boasting or confidence in himself;
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Now for our entrance into this use of confutation, two generall rules I will give you whereby you may try all doctrines in religion whether they bee of God, or no.
Now for our Entrance into this use of confutation, two general rules I will give you whereby you may try all doctrines in Religion whither they be of God, or no.
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Take away their errour in the doctrine of originall sin, and then their doctrines of 1 freewill, of 2 preparatory works, of 3 the regenerate mans ability to keepe the whole law, of 4 justification by works, of 5 merit cannot stand,
Take away their error in the Doctrine of original since, and then their doctrines of 1 freewill, of 2 preparatory works, of 3 the regenerate men ability to keep the Whole law, of 4 justification by works, of 5 merit cannot stand,
who as in sundry other maine articles of our Christian religion so) in this agree to well with the Papists. 2. That the errour of the Papists in the Doctrine of originall sin is maintained by them as a prop and stay to many other of their damnable doctrines, which doe depend upon this.
who as in sundry other main Articles of our Christian Religion so) in this agree to well with the Papists. 2. That the error of the Papists in the Doctrine of original since is maintained by them as a prop and stay to many other of their damnable doctrines, which do depend upon this.
and not trouble you with confuting their errours, were it not for three reasons that move me to it. 1. That by confirming you against the errour of the Papists in this point, I shall also preserve you from the errour of the Semi-Pelagians;
and not trouble you with confuting their errors, were it not for three Reasons that move me to it. 1. That by confirming you against the error of the Papists in this point, I shall also preserve you from the error of the Semipelagians;
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For the first, This Doctrine serveth notably to confirme us against popery by discovering to us the grosse errour of the Papists in their doctrine of originall sin.
For the First, This Doctrine serves notably to confirm us against popery by discovering to us the gross error of the Papists in their Doctrine of original since.
THe uses that this doctrine serveth unto, are foure principally, 1 To informe and settle our judgements, 2 To humble and abate the pride of our hearts, 3 To exhort us to seeke the cure of this dangerous leprosy, 4 and lastly, To breed thankfullnesse in our hearts towards God,
THe uses that this Doctrine serves unto, Are foure principally, 1 To inform and settle our Judgments, 2 To humble and abate the pride of our hearts, 3 To exhort us to seek the cure of this dangerous leprosy, 4 and lastly, To breed thankfulness in our hearts towards God,
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for those vile motions, and inclinations thou findest in thy selfe unto all evill? This God complaineth of as of a thing that did much provoke him against his people, Ezek. 16.22.
for those vile motions, and inclinations thou Findest in thy self unto all evil? This God Complaineth of as of a thing that did much provoke him against his people, Ezekiel 16.22.
as hee did with them of old, when hee brought them into the land of Canaan, the type of the Kingdome of heaven, hee driveth not out all these Canaanites, that they might bee scourges in our sides,
as he did with them of old, when he brought them into the land of Canaan, the type of the Kingdom of heaven, he drives not out all these Canaanites, that they might be scourges in our sides,
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And how can Gods child choose but bee much humbled, when hee seriously doth thinke of this leprosie of his soule, that as the Prophet speaketh, Esa. 1.6.
And how can God's child choose but be much humbled, when he seriously does think of this leprosy of his soul, that as the Prophet speaks, Isaiah 1.6.
And the Lord speaketh of this, as of a fruit of such judgements, Esa. 13.11. that hee will thereby cause the arrogancy of the proud to cease, and will lay low the haughtinesse of the terrible.
And the Lord speaks of this, as of a fruit of such Judgments, Isaiah 13.11. that he will thereby cause the arrogance of the proud to cease, and will lay low the haughtiness of the terrible.
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O how apt are wee all to be puffed up with a little knowledge and grace, that wee have attained unto above others? How apt to despise others, because of this.
O how apt Are we all to be puffed up with a little knowledge and grace, that we have attained unto above Others? How apt to despise Others, Because of this.
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Brethren (saith the Apostle Gal. 6.1.) if a man bee overtaken in a fault, you that are spirituall, restore such a one in the spirit of meekenesse, considering thy selfe, lest thou also be tempted.
Brothers (Says the Apostle Gal. 6.1.) if a man be overtaken in a fault, you that Are spiritual, restore such a one in the Spirit of meekness, considering thy self, lest thou also be tempted.
If we would consider our selves well, and what we were like to prove, if we had the same tentation that others have had, this would make us meeke and humble, this would keepe us from despising others for their infirmities.
If we would Consider our selves well, and what we were like to prove, if we had the same tentation that Others have had, this would make us meek and humble, this would keep us from despising Others for their infirmities.
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This was that that made blessed Paul so humble and lowly in his owne eyes, that he doth professe that he was not onely in respect of his estate before his calling of all sinners the chiefe, 1 Tim. •. 15. but even after his calling, Ephes. 3.8. lesse then the least of all Saints.
This was that that made blessed Paul so humble and lowly in his own eyes, that he does profess that he was not only in respect of his estate before his calling of all Sinners the chief, 1 Tim. •. 15. but even After his calling, Ephesians 3.8. less then the least of all Saints.
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nor done him that service that he had done, yea he professeth of himselfe, 2 Cor. 12.11. that he was in nothing behind the very chiefest Apostles. And 1 Cor. 15.10. that he had laboured more abundantly then they all.
nor done him that service that he had done, yea he Professes of himself, 2 Cor. 12.11. that he was in nothing behind the very chiefest Apostles. And 1 Cor. 15.10. that he had laboured more abundantly then they all.
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then he thought was in any Christian in the world besides. And this conceit of our selves he requireth to be in all Christians, Phil. 2.3. Let each esteeme others better then themselves.
then he Thought was in any Christian in the world beside. And this conceit of our selves he requires to be in all Christians, Philip 2.3. Let each esteem Others better then themselves.
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how our originall sin our corrupt hearts have stained and defiled it, and made all our righteousnesse as filthy rags, Esa. 64.6. we should find even in our best duties, just matter not of pride but of humbling in them and to say of our selves as our Saviour biddeth us in another sense, Luk. 17.10. when we have done all we can do, we are but unprofitable servants.
how our original since our corrupt hearts have stained and defiled it, and made all our righteousness as filthy rags, Isaiah 64.6. we should find even in our best duties, just matter not of pride but of humbling in them and to say of our selves as our Saviour bids us in Another sense, Luk. 17.10. when we have done all we can do, we Are but unprofitable Servants.
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yet the struggling and combat she felt within her betweene the two twins was so painefull and grievous to her that she cryed out Why am I thus? And certainely that combat that Gods child findeth in himselfe in the performing of any good duty, that his flesh doth resist and oppose Gods grace,
yet the struggling and combat she felt within her between the two twins was so painful and grievous to her that she cried out Why am I thus? And Certainly that combat that God's child finds in himself in the performing of any good duty, that his Flesh does resist and oppose God's grace,
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must needs be a just cause of griefe and humbling unto him; as the Apostle speaketh, Gal. 5.17. By reason of this every child of God when he hath performed any duty to God, in the best manner he can, hath cause to pray with good Nehemiah 13.22. O my God pardon me, according to the greatnesse of thy mercy.
must needs be a just cause of grief and humbling unto him; as the Apostle speaks, Gal. 5.17. By reason of this every child of God when he hath performed any duty to God, in the best manner he can, hath cause to pray with good Nehemiah 13.22. Oh my God pardon me, according to the greatness of thy mercy.
nor petition, but praise and tanksgiving onely. Yea the blessed Angels, Rev. 7.11. Fell before the throne on their faces and worshipped God And the more humble we are in our selves, the more hope we may have to speed well in our prayers.
nor petition, but praise and tanksgiving only. Yea the blessed Angels, Rev. 7.11. Fell before the throne on their faces and worshipped God And the more humble we Are in our selves, the more hope we may have to speed well in our Prayers.
then will I heare from heaven. And Iam. 4.6. God giveth grace to the humble. Wee should all judge our selves unworthy to do God any service. Abraham did so, Gen. 18.27. Behold I have taken upon me to speake unto the Lord.
then will I hear from heaven. And Iam. 4.6. God gives grace to the humble. we should all judge our selves unworthy to do God any service. Abraham did so, Gen. 18.27. Behold I have taken upon me to speak unto the Lord.
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And how may we bring out selves to this humility of heart when we go to God? Surely the consideration of his greatnesse and our basenesse may be effectuall to do this.
And how may we bring out selves to this humility of heart when we go to God? Surely the consideration of his greatness and our baseness may be effectual to do this.
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Mistake not the meaning of the Holy Ghost, he condemneth not all prayers that are long, long prayers are not unlawfull, specially upon extraordinary occasions (for Christ we know continued a whole night in prayer, Luk. 6.12.) Yea our owne necessities and the necessities of the Church, do sometimes impose a necessity upon us both to be more frequent,
Mistake not the meaning of the Holy Ghost, he Condemneth not all Prayers that Are long, long Prayers Are not unlawful, specially upon extraordinary occasions (for christ we know continued a Whole night in prayer, Luk. 6.12.) Yea our own necessities and the necessities of the Church, do sometime impose a necessity upon us both to be more frequent,
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When Israel was in the field against Amalek, Exod. 1•. 11, 12. Moses held up his hands to God (with the helpe of Aaron and Hur ) a whole day even to the going downe of the Sun. Carnall men are not fit judges in this case;
When Israel was in the field against Amalek, Exod 1•. 11, 12. Moses held up his hands to God (with the help of Aaron and Hur) a Whole day even to the going down of the Sun. Carnal men Are not fit judges in this case;
they are apt to thinke the smallest time that is spent in Gods service too long and to cry out as Mal. 1.13. Behold what a wearinesse it is? And as in Amos 8.3. When will the Sabbath be done? But if we would not offend in the length of our prayers, these foure cautions which God in his Word giveth us must be observed in them.
they Are apt to think the Smallest time that is spent in God's service too long and to cry out as Malachi 1.13. Behold what a weariness it is? And as in Amos 8.3. When will the Sabbath be done? But if we would not offend in the length of our Prayers, these foure cautions which God in his Word gives us must be observed in them.
First, That in these our long prayers we do not out of any respects, affect to be long, it is too possible for a man to use long prayers in the meetings he hath with other Christians even to get applause thereby,
First, That in these our long Prayers we do not out of any respects, affect to be long, it is too possible for a man to use long Prayers in the meetings he hath with other Christians even to get applause thereby,
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I had rather (saith the Apostle, 1 Cor. 14.19.) in the Church speake five words so as I may edifie others (and that that he speaketh there of teaching is as well to be understood of prayer,
I had rather (Says the Apostle, 1 Cor. 14.19.) in the Church speak five words so as I may edify Others (and that that he speaks there of teaching is as well to be understood of prayer,
Marvell not that I say that in prayer and in all the exercises of religion respect must bee had to the ability of them that joyne with us in these duties,
Marvel not that I say that in prayer and in all the exercises of Religion respect must be had to the ability of them that join with us in these duties,
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and not to our owne only. Our blessed Saviour had respect to this in his teaching. Marke 4.33. With many such parables spake hee the word unto them, as they were able to heare it.
and not to our own only. Our blessed Saviour had respect to this in his teaching. Mark 4.33. With many such parables spoke he the word unto them, as they were able to hear it.
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And this the Lord had respect unto, in the appointing of all the three solemne feasts, wherein all the males were to assemble themselves before the Lord.
And this the Lord had respect unto, in the appointing of all the three solemn feasts, wherein all the males were to assemble themselves before the Lord.
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The Passeover was about the beginning of our April, the feast of Pentecost, in May, and the feast of Tabernacles, in September. And in that moneth also was the day of atonement, the generall fast kept,
The Passover was about the beginning of our April, the feast of Pentecost, in May, and the feast of Tabernacles, in September. And in that Monn also was the day of atonement, the general fast kept,
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Let all things bee done (saith the Apostle, 1 Cor. 14 40.) decently and in order. You see then by that place of Eccl. 5. that the consideration of Gods glorious greatnesse,
Let all things be done (Says the Apostle, 1 Cor. 14 40.) decently and in order. You see then by that place of Ecclesiastes 5. that the consideration of God's glorious greatness,
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or for any of his judgements, then must our originall sin, this fountaine of corruption that wee have within us, come into our remembrance, to further us in our humiliation before God.
or for any of his Judgments, then must our original since, this fountain of corruption that we have within us, come into our remembrance, to further us in our humiliation before God.
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You know the fearefull sentence of God against such keepers of fasts. Levit. 23.29. Whatsoever soule it bee that shall not bee afflicted in that same day, hee shall bee cut off, from among his people.
You know the fearful sentence of God against such keepers of fasts. Levit. 23.29. Whatsoever soul it be that shall not be afflicted in that same day, he shall be Cut off, from among his people.
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But Gods people have now cause if ever, to complaine unto God as they did, Psal. 80.4. O Lord God of hosts, how long wilt thou be angry against the prayers of thy people? Certainely God seemeth even to bee angry with the prayers of his people.
But God's people have now cause if ever, to complain unto God as they did, Psalm 80.4. Oh Lord God of hosts, how long wilt thou be angry against the Prayers of thy people? Certainly God seems even to be angry with the Prayers of his people.
If ones father have spit in his face (saith God to Moses, Numb. 12.14.) should he not be ashamed? Certainely our heavenly father hath spit upon our faces and disgraced us in the sight of all nations.
If ones father have spit in his face (Says God to Moses, Numb. 12.14.) should he not be ashamed? Certainly our heavenly father hath spit upon our faces and disgraced us in the sighed of all Nations.
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The Lion hath roared (saith the Prophet, Amos 3.8.) who will not feare? The Lord threatneth terrible things against this nation such as if we would give our selves leave seriously to think of, would make the stoutest heart among us to quake and tremble.
The lion hath roared (Says the Prophet, Amos 3.8.) who will not Fear? The Lord threatens terrible things against this Nation such as if we would give our selves leave seriously to think of, would make the Stoutest heart among us to quake and tremble.
nor humbled for the judgements of God upon all the Churches, especially upon our owne land, are no better then gracelesse hipocrites, Ier. 5.3. Thou hast stricken them but they have not grieved, thou hast consumed them but they have refused to receive correction:
nor humbled for the Judgments of God upon all the Churches, especially upon our own land, Are no better then graceless Hypocrites, Jeremiah 5.3. Thou hast stricken them but they have not grieved, thou hast consumed them but they have refused to receive correction:
When blasphemy was supposed to have beene spoken by Naboth against God, and the King, a fast was proclaimed in Iezreel for that, 1 King. 21.9, 10. which doubtlesse Iezabel had learned from the example of Gods owne people, that had beene wont to do so in such cases.
When blasphemy was supposed to have been spoken by Naboth against God, and the King, a fast was proclaimed in Jezreel for that, 1 King. 21.9, 10. which doubtless Jezebel had learned from the Exampl of God's own people, that had been wont to do so in such cases.
And the Apostle blameth the whole Church of Corinth, 1 Cor. 5.2. because they had not at all mourned for that foule incest that had beene committed among them.
And the Apostle blameth the Whole Church of Corinth, 1 Cor. 5.2. Because they had not At all mourned for that foul Incest that had been committed among them.
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] It is made a note of Gods people, whom he will marke for himselfe, and take care to provide for in times of common calamity, Ezek. 9.4. that they are such as sigh and cry for all the abominations that are done in the midst of the place they live in.
] It is made a note of God's people, whom he will mark for himself, and take care to provide for in times of Common calamity, Ezekiel 9.4. that they Are such as sighs and cry for all the abominations that Are done in the midst of the place they live in.
If we cannot be humbled for the sins of the land, of the place we live in, certainely we can never be humbled aright for any judgements of God, that are either presently upon us, or threatned against us.
If we cannot be humbled for the Sins of the land, of the place we live in, Certainly we can never be humbled aright for any Judgments of God, that Are either presently upon us, or threatened against us.
We read of Nehemiah that when he heard of the great affliction, and reproach Gods people were in at Ierusalem, Neh. 1.4. He wept, and mourned certaine daies, and fasted and prayed before the God of heaven.
We read of Nehemiah that when he herd of the great affliction, and reproach God's people were in At Ierusalem, Neh 1.4. He wept, and mourned certain days, and fasted and prayed before the God of heaven.
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But what was the thing that most humbled him in that fast? Surely not so much the judgements whereby God shewed himselfe to be angry against Ierusalem,
But what was the thing that most humbled him in that fast? Surely not so much the Judgments whereby God showed himself to be angry against Ierusalem,
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Thus is the humiliation of Gods people for sin set forth, Ezek 7.16. They shall be on the mountaines as the doves of the valleyes, all of them mourning, every man for his iniquity.
Thus is the humiliation of God's people for since Set forth, Ezekiel 7.16. They shall be on the Mountains as the Dove of the valleys, all of them mourning, every man for his iniquity.
He that bringeth not to the fast an heart humbled for his owne sins, that hath no sense of the beames that are or have beene in his owne eye (as our Saviour speaketh, Mat. 7.5.) is but an hypocrite in pretending that he is humbled for the sins of the land.
He that brings not to the fast an heart humbled for his own Sins, that hath no sense of the beams that Are or have been in his own eye (as our Saviour speaks, Mathew 7.5.) is but an hypocrite in pretending that he is humbled for the Sins of the land.
So was David we see heere in this his solemne profession of repentance and humiliation, he was humbled not onely for his adultery and murder but for the corruption of his nature also, wherein he was conceived and borne,
So was David we see Here in this his solemn profession of Repentance and humiliation, he was humbled not only for his adultery and murder but for the corruption of his nature also, wherein he was conceived and born,
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and setteth an Ecce before this Behold I was borne in iniquity, &c. Thus was Paul humbled even after his regeneration for this corruption of his nature.
and sets an Ecce before this Behold I was born in iniquity, etc. Thus was Paul humbled even After his regeneration for this corruption of his nature.
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and prayeth so against, 2 Cor. 12.7, 8. It was nothing els certainely but the corruption of his nature, the motions and strong inclinations he found in himselfe unto some foule evill;
and Prayeth so against, 2 Cor. 12.7, 8. It was nothing Else Certainly but the corruption of his nature, the motions and strong inclinations he found in himself unto Some foul evil;
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who shall deliver me from the body of this death? And why were David and Paul being in the state of grace and having no actuall sin in them that they had not repented of, in whom this originall corruption of nature did not reigne neither,
who shall deliver me from the body of this death? And why were David and Paul being in the state of grace and having no actual since in them that they had not repented of, in whom this original corruption of nature did not Reign neither,
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why were they so humbled for that neverthelesse? And why must we in the daies of our humiliation when we are to renew our repentance, remember and bewaile our originall sin? Surely because.
why were they so humbled for that nevertheless? And why must we in the days of our humiliation when we Are to renew our Repentance, Remember and bewail our original since? Surely Because.
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First, That was the cause of all the foule sins that ever we committed, and consequently of all the sorrowes and miseries that ever we felt or stood in feare of, Iam. 1.14. Every man is tempted, when he is drawne away of his owne lust, and enticed. And Mar 7.21.23.
First, That was the cause of all the foul Sins that ever we committed, and consequently of all the sorrows and misery's that ever we felt or stood in Fear of, Iam. 1.14. Every man is tempted, when he is drawn away of his own lust, and enticed. And Mar 7.21.23.
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from within out of the heart of men proceed evill thoughts adulteries, fornications, murders, &c. all these things come from within, and these defile a man.
from within out of the heart of men proceed evil thoughts adulteries, fornications, murders, etc. all these things come from within, and these defile a man.
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And may fitly be resembled by that comparison of a tree that Iob useth, Iob 14.8, 9. Though the root thereof wax old in the earth and the stocke thereof die in the ground:
And may fitly be resembled by that comparison of a tree that Job uses, Job 14.8, 9. Though the root thereof wax old in the earth and the stock thereof die in the ground:
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but was never humbled for the vile corruption of his nature, could never feelingly confesse that unto God nor bewaile it before him, hath just cause to suspect the truth of his repentance, and humiliation for sin.
but was never humbled for the vile corruption of his nature, could never feelingly confess that unto God nor bewail it before him, hath just cause to suspect the truth of his Repentance, and humiliation for since.
Lecture LXIII. On Psalme 51.5. Iuly 10. 1627. THe third use that this Doctrine serveth unto, is for exhortation to stirre up in every one of us a care to be cured of this loathsome leprosy, to be delivered from the danger of this poison, this fountaine of all sin, this root of all bitternesse, that is in the nature of every one of us.
Lecture LXIII. On Psalm 51.5. Iuly 10. 1627. THe third use that this Doctrine serves unto, is for exhortation to stir up in every one of us a care to be cured of this loathsome leprosy, to be Delivered from the danger of this poison, this fountain of all since, this root of all bitterness, that is in the nature of every one of us.
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For having bewailed greatly this corruption he felt in his nature, and professed that he was deepely humbled in himselfe for it, which made him cry out O wretched man that I am.
For having bewailed greatly this corruption he felt in his nature, and professed that he was deeply humbled in himself for it, which made him cry out Oh wretched man that I am.
As if he had said, O what a wretch am I, that have such a deale of corruption remaining in me (which was the former use that I told you this Doctrine serveth unto;
As if he had said, Oh what a wretch am I, that have such a deal of corruption remaining in me (which was the former use that I told you this Doctrine serves unto;
and handled by me the last day) immediately he bursteth forth into these words, Who shall deliver me from the body of this death? As if he should have said, O how may I be rid of it,
and handled by me the last day) immediately he bursteth forth into these words, Who shall deliver me from the body of this death? As if he should have said, Oh how may I be rid of it,
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Now for the better enforcing of this exhortation, 1 I will give you certaine motives to provoke you unto this care to seeke to be freed from the danger of this sin. 2 I will shew you the meanes whereby deliverance from the danger of this sin, is to be obtained.
Now for the better enforcing of this exhortation, 1 I will give you certain motives to provoke you unto this care to seek to be freed from the danger of this since. 2 I will show you the means whereby deliverance from the danger of this since, is to be obtained.
And for motives, I shall not need to give you any other, then such as you have already heard in the proofes and reasons of the Doctrine. 1. This is the fountaine and cause of all other our sins;
And for motives, I shall not need to give you any other, then such as you have already herd in the proofs and Reasons of the Doctrine. 1. This is the fountain and cause of all other our Sins;
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and fountain of all evill, as will never cease sprouting, boyling, and bubling up one corruption or other. Fitly resembled Esa. 57.20. to the troubled Sea, that cannot rest, whose waters cast up myre and dirt continually.
and fountain of all evil, as will never cease sprouting, boiling, and bubbling up one corruption or other. Fitly resembled Isaiah 57.20. to the troubled Sea, that cannot rest, whose waters cast up mire and dirt continually.
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And those we may best learne of the blessed Apostle, who when hee had professed this desire that I now exhort you to, Rom. 7.24. Who shall deliver mee? &c. In the words following hee answereth himselfe, and giveth full satisfaction to his owne conscience in this weightie question (which is the answer also that I must give to every one of you, in whom the Lord hath wrought that care and desire that was in Paul ;
And those we may best Learn of the blessed Apostle, who when he had professed this desire that I now exhort you to, Rom. 7.24. Who shall deliver me? etc. In the words following he Answers himself, and gives full satisfaction to his own conscience in this weighty question (which is the answer also that I must give to every one of you, in whom the Lord hath wrought that care and desire that was in Paul;
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and doth remember, and beleeve that which I have taught you at large, touching originall sin) he answereth himselfe (I say) by telling us, who delivered him from the body of this death,
and does Remember, and believe that which I have taught you At large, touching original since) he Answers himself (I say) by telling us, who Delivered him from the body of this death,
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how hee was freed from the checks and accusations of his owne conscience for it. 1. By Iesus Christ, who delivered him from the guilt of it, that it should never bee imputed to him unto condemnation verse 25. I thanke God, through Iesus Christ our Lord. And 8.1. There is therefore now no condemnation to them that are in Christ Iesus.
how he was freed from the Checks and accusations of his own conscience for it. 1. By Iesus christ, who Delivered him from the guilt of it, that it should never be imputed to him unto condemnation verse 25. I thank God, through Iesus christ our Lord. And 8.1. There is Therefore now no condemnation to them that Are in christ Iesus.
and did mortifie it in him, Rom. 8.12. They that are in Christ, walke not after the flesh, but after the spirit, for the law (the commanding power) of the spirit of life, which is in Christ Iesus, hath freed me from the law (the commanding power) of sin and death. The same answer he also giveth, 1 Corinth. 6.11.
and did mortify it in him, Rom. 8.12. They that Are in christ, walk not After the Flesh, but After the Spirit, for the law (the commanding power) of the Spirit of life, which is in christ Iesus, hath freed me from the law (the commanding power) of since and death. The same answer he also gives, 1 Corinth. 6.11.
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so shall the filthinesse of thy nature be covered, and never imputed unto thee, it shall never make either thee or thy service odious unto God, or displeasing unto him.
so shall the filthiness of thy nature be covered, and never imputed unto thee, it shall never make either thee or thy service odious unto God, or displeasing unto him.
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Yea hee is well pleased with our poore services, notwithstanding they bee so stained, and defiled with this Originall corruption. Prov. 15.8. The prayer of the upright, is his delight.
Yea he is well pleased with our poor services, notwithstanding they be so stained, and defiled with this Original corruption. Curae 15.8. The prayer of the upright, is his delight.
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God condemned sin in the flesh, saith the Apostle, Rom. 8 3. In our nature which Christ our surety for our sakes tooke upon him, God received full satisfaction to his justice for this sin.
God condemned since in the Flesh, Says the Apostle, Rom. 8 3. In our nature which christ our surety for our sakes took upon him, God received full satisfaction to his Justice for this since.
as the Apostle speaketh 2 Cor. 5.21. but this root, this fountaine of all actuall sins he tooke upon him also, our old man was crucified with him, Rom. 6.6.
as the Apostle speaks 2 Cor. 5.21. but this root, this fountain of all actual Sins he took upon him also, our old man was Crucified with him, Rom. 6.6.
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And therefore also was his mother purified as well as other women, Luke 2.22. as if the child that shee had borne, had beene uncleane by nature, and had made her uncleane as other children did their mothers (for that was the thing that was taught by that ceremony) and hee was circumcised also aswell as other children, Luke 2.21.
And Therefore also was his mother purified as well as other women, Lycia 2.22. as if the child that she had born, had been unclean by nature, and had made her unclean as other children did their mother's (for that was the thing that was taught by that ceremony) and he was circumcised also aswell as other children, Lycia 2.21.
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as if his heart and nature had had a filthy fore-skin that must needs have beene cut off (for that was the thing that was taught by that ceremony, Ieremy 4.4.) Surely Christ had no uncleannes of nature of his own, no filthy fore-skin of heart of his owne,
as if his heart and nature had had a filthy foreskin that must needs have been Cut off (for that was the thing that was taught by that ceremony, Ieremy 4.4.) Surely christ had no uncleanness of nature of his own, no filthy foreskin of heart of his own,
And by this circumcision of our blessed Saviour and surety, was signified and taught that all the fore-skins of our hearts that are his Elect, the whole body of sin,
And by this circumcision of our blessed Saviour and surety, was signified and taught that all the foreskins of our hearts that Are his Elect, the Whole body of since,
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nor like the worse of them for it, nor once impute it unto them, is because in Christ our surety, our nature is sanctified perfectly, no spot nor staine of corruption is left in it.
nor like the Worse of them for it, nor once impute it unto them, is Because in christ our surety, our nature is sanctified perfectly, no spot nor stain of corruption is left in it.
All this was typified unto us by the Lords dealing with Iehoshua, Zac. 3.3, 4. First, hee tooke away from him his filthy garments, and then hee cloathed him with change of raiment.
All this was typified unto us by the lords dealing with Joshua, Zac. 3.3, 4. First, he took away from him his filthy garments, and then he clothed him with change of raiment.
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and to bee delivered from the danger of it, so as it may never bee imputed unto us, let us give all diligence to make this sure to our selves, that Christ is ours.
and to be Delivered from the danger of it, so as it may never be imputed unto us, let us give all diligence to make this sure to our selves, that christ is ours.
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To have reformed our lives much, & to have left many sins, and to have many good things in us (alas) will not serve our turne, to yeeld us any sound comfort, till by a lively faith wee have laid hold of Christ, and made him our owne.
To have reformed our lives much, & to have left many Sins, and to have many good things in us (alas) will not serve our turn, to yield us any found Comfort, till by a lively faith we have laid hold of christ, and made him our own.
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It will never be well with us, till we have the same mind and heart in us, that was in blessed Paul, Phil. 3.5 — 9. that wee can prize Christ above whatsoever is dearest to us in the world, that wee can make no reckoning (I say not of all profits,
It will never be well with us, till we have the same mind and heart in us, that was in blessed Paul, Philip 3.5 — 9. that we can prize christ above whatsoever is dearest to us in the world, that we can make no reckoning (I say not of all profits,
and pleasures, and honours, but even) of all our glorious profession, of all our morality, strictnes in our conversation, of all our zeale and for wardnesse in religion (for these were the things that Paul had to glory in) in comparison of Christ.
and pleasures, and honours, but even) of all our glorious profession, of all our morality, strictness in our Conversation, of all our zeal and for wardnesse in Religion (for these were the things that Paul had to glory in) in comparison of christ.
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and whereby every one of us must seeke to bee delivered from it, and from the accusations of our conscience for it, by feeling in our selves the worke of Gods spirit, subduing the corruption of our nature, keeping it from raigning in us, mortifying and killing of it in us, Rom. 8.2.
and whereby every one of us must seek to be Delivered from it, and from the accusations of our conscience for it, by feeling in our selves the work of God's Spirit, subduing the corruption of our nature, keeping it from reigning in us, mortifying and killing of it in us, Rom. 8.2.
They that are Christs, (saith the Apostle, Galat. 5.24) have crucified the flesh, with the affections and lusts. And Rom. 8.13. If yee through the spirit doe mortifie the deeds of the body, yee shall live. And 1 Iohn 3.3. Hee that hath this hope in him, purifieth himselfe. And 2 Cor. 7.1. Let us cleanse our selves from all filthinesse of the flesh and spirit. And 1 Pet. 1.22. Yee have purified your soules, in obeying the truth through the spirit.
They that Are Christ, (Says the Apostle, Galatians 5.24) have Crucified the Flesh, with the affections and Lustiest. And Rom. 8.13. If ye through the Spirit do mortify the Deeds of the body, ye shall live. And 1 John 3.3. He that hath this hope in him, Purifieth himself. And 2 Cor. 7.1. Let us cleanse our selves from all filthiness of the Flesh and Spirit. And 1 Pet. 1.22. Ye have purified your Souls, in obeying the truth through the Spirit.
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Why (will you say) alas what can we do? I answer, surely nothing of our selves by nature, Rom. 5.6. Yea, 2 Cor. 3.5. Nothing till wee bee in Christ. Iohn 15.5. Without me ye can doe nothing.
Why (will you say) alas what can we do? I answer, surely nothing of our selves by nature, Rom. 5.6. Yea, 2 Cor. 3.5. Nothing till we be in christ. John 15.5. Without me you can do nothing.
Though they have a great shew of wisedome, and humility, and of neglect of the body, yet they are of no worth, NONLATINALPHABET because they are but will-worship, not such exercises of mortification,
Though they have a great show of Wisdom, and humility, and of neglect of the body, yet they Are of no worth, Because they Are but will-worship, not such exercises of mortification,
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If any man then shall aske, what are those meanes and exercises of mortification, that Gods spirit hath taught us to use? I answer. They bee seven principally.
If any man then shall ask, what Are those means and exercises of mortification, that God's Spirit hath taught us to use? I answer. They be seven principally.
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What I hate (saith Paul; Rom. 7.15.) that do I. See two notable examples of this holy indignation against themselves. The one in Ephraim; Ier. 31.19. After I was instructed, I smote upon my thigh.
What I hate (Says Paul; Rom. 7.15.) that do I. See two notable Examples of this holy Indignation against themselves. The one in Ephraim; Jeremiah 31.19. After I was instructed, I smote upon my thigh.
He that desireth to mortifie corruption in himselfe, and to keep it from raigning in him, must observe and make conscience of the very first stirrings and beginnings of it, even in his heart.
He that Desires to mortify corruption in himself, and to keep it from reigning in him, must observe and make conscience of the very First stirrings and beginnings of it, even in his heart.
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Esay 59.5.) while our heart is hatching of them. Keep the heart with all diligence, saith the holy Ghost, Prov. 4.23. Take heed (saith the Apostle, Hebr. 3.12.) left there bee in any of you an evill heart of unbeliefe, to depart from the living God.
Isaiah 59.5.) while our heart is hatching of them. Keep the heart with all diligence, Says the holy Ghost, Curae 4.23. Take heed (Says the Apostle, Hebrew 3.12.) left there be in any of you an evil heart of unbelief, to depart from the living God.
I answer, That these lawes concerned the people as well as the Priests, as appeareth, Luke 1.10. The whole multitude were praying without (that is, in the courts of the Lords house which was the place allotted to them in the Temple, 2 Chron. 22.5.) at the time of incense.
I answer, That these laws concerned the people as well as the Priests, as appears, Lycia 1.10. The Whole multitude were praying without (that is, in the Courts of the lords house which was the place allotted to them in the Temple, 2 Chronicles 22.5.) At the time of incense.
You see then how dangerous the Lord seeth it is for us, to be alwaies imployed in the affaires of our worldly callings (be our callings what they may be,
You see then how dangerous the Lord sees it is for us, to be always employed in the affairs of our worldly callings (be our callings what they may be,
and praise God for it, and long for it, and acknowledge the necessity of it, yea to keepe his times constantly for religious duties every morning, and every evening;
and praise God for it, and long for it, and acknowledge the necessity of it, yea to keep his times constantly for religious duties every morning, and every evening;
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See a notable proofe of this in that straight commandement that is given unto the King, Deut. 17.19. and Iosh. 1.8. to read every day some part of the Bible.
See a notable proof of this in that straight Commandment that is given unto the King, Deuteronomy 17.19. and Joshua 1.8. to read every day Some part of the bible.
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And Daniel would not omit his constant course of praying three times a day, though he knew he was in danger to bee cast into the Lyons den for it, Dan. 6.10.
And daniel would not omit his constant course of praying three times a day, though he knew he was in danger to be cast into the Lyons den for it, Dan. 6.10.
And therefore those men that never have enough of toiling and moiling about the world, but as Solomon speaketh, Eccl. 4.8. There is no end of their labours, neither is their eye satisfied with riches ;
And Therefore those men that never have enough of toiling and moiling about the world, but as Solomon speaks, Ecclesiastes 4.8. There is no end of their labours, neither is their eye satisfied with riches;
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or praying with their families, but are apt to say of them that use it as Pharaoh did, Exod. 5.8. They are idle, and have nothing to do and therefore they cry, saying, let us go and sacrifice unto our God ;
or praying with their families, but Are apt to say of them that use it as Pharaoh did, Exod 5.8. They Are idle, and have nothing to do and Therefore they cry, saying, let us go and sacrifice unto our God;
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and consequently no true repentance in them at all, no care to keepe under the corruption of their own heart, such men certainely care not how strong it grow,
and consequently no true Repentance in them At all, no care to keep under the corruption of their own heart, such men Certainly care not how strong it grow,
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And hee that hath no care of that, he that doth not study, and practise mortification, certainly hath not the spirit of Christ in him (as you have heard) and therefore is none of his, hee cannot possibly be saved.
And he that hath no care of that, he that does not study, and practise mortification, Certainly hath not the Spirit of christ in him (as you have herd) and Therefore is none of his, he cannot possibly be saved.
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Every man that striveth for the mastery, is temperate in all things, And so hee that striveth to get the mastery over his owne corruption, must be temperate in all things,
Every man that striveth for the mastery, is temperate in all things, And so he that striveth to get the mastery over his own corruption, must be temperate in all things,
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the one for the sacrifice, Exod. 29.38, 39. the other for the incense, Exod. 30.7, 8. which every morning and evening was to be offered up unto the Lord.
the one for the sacrifice, Exod 29.38, 39. the other for the incense, Exod 30.7, 8. which every morning and evening was to be offered up unto the Lord.
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Therefore the most wise God that knoweth us better then we doe our selves, hath seene it necessary to injoine unto his people one day in every weeke to be kept as a Sabbath, a day of rest from our worldly labours and affaires;
Therefore the most wise God that Knoweth us better then we do our selves, hath seen it necessary to enjoin unto his people one day in every Week to be kept as a Sabbath, a day of rest from our worldly labours and affairs;
For the cares of the world, and the deceitfullnesse of riches (saith our Saviour, Mat. 13.22.) choke the word, and make it unfruitfull, even under the best ministery in the world.
For the Cares of the world, and the deceitfullnesse of riches (Says our Saviour, Mathew 13.22.) choke the word, and make it unfruitful, even under the best Ministry in the world.
The Apostle give thus in his own example two notable rules for this. The first is 1 Cor. 6.12. All things are lawfull for me, but I will not be brought under the power of any thing.
The Apostle give thus in his own Exampl two notable rules for this. The First is 1 Cor. 6.12. All things Are lawful for me, but I will not be brought under the power of any thing.
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I said of mirth what dost thou? To use them with feare, lest he should take hurt by them, Iude 12. And when a man findeth that his weaknesse is such, that he cannot use recreations,
I said of mirth what dost thou? To use them with Fear, lest he should take hurt by them, Iude 12. And when a man finds that his weakness is such, that he cannot use recreations,
of such men we may be bold to say there is no mortification in them, no care at all to subdue the corruption of their nature, such men care not how strong it grow,
of such men we may be bold to say there is no mortification in them, no care At all to subdue the corruption of their nature, such men care not how strong it grow,
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never well but when they are at one sport or other, make every day a festivall day as Dives did, Luk. 16.19. as if they had no other calling, or were borne for nothing els;
never well but when they Are At one sport or other, make every day a festival day as Dives did, Luk. 16.19. as if they had no other calling, or were born for nothing Else;
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And certainly of those men (whereof the world now is full) that give their nature the full swing in these matters of delight, that are never well but when they are in the ale-house and in good company as they call it;
And Certainly of those men (whereof the world now is full) that give their nature the full swing in these matters of delight, that Are never well but when they Are in the alehouse and in good company as they call it;
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When Solomon himselfe (as strong a man as he was) gave himselfe too much liberty this way that Whatsoever his eyes desired he kept not from them (as he saith, Eccle. 2.10.) he withheld not his heart, from any joy, he corrupted himselfe fearefully.
When Solomon himself (as strong a man as he was) gave himself too much liberty this Way that Whatsoever his eyes desired he kept not from them (as he Says, Eccle. 2.10.) he withheld not his heart, from any joy, he corrupted himself fearfully.
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as they did, Amos 6.5, 6. who by their drinking together, their recreation and their mirth, were made unsensible of the afflictions of Ioseph. Nay it is not possible but the corruption of the heart, must needs grow and increase in the best man that is,
as they did, Amos 6.5, 6. who by their drinking together, their recreation and their mirth, were made unsensible of the afflictions of Ioseph. Nay it is not possible but the corruption of the heart, must needs grow and increase in the best man that is,
The same may be said to them, that desire to be preserved from the power of their owne corruptions and to overcome it, they must not take too much of these outward comforts, not more then will do them good, not so much as will overcome them.
The same may be said to them, that desire to be preserved from the power of their own corruptions and to overcome it, they must not take too much of these outward comforts, not more then will do them good, not so much as will overcome them.
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The overmuch liberty that men have given to themselves in such things, as are in their owne nature lawfull, hath marvellously strengthened and increased the naturall corruption of their hearts,
The overmuch liberty that men have given to themselves in such things, as Are in their own nature lawful, hath marvellously strengthened and increased the natural corruption of their hearts,
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Thirdly, He that desireth to mortifie the corruption of his nature, and keepe it from reigning in him, must carefully shun all occasions and provocations unto it,
Thirdly, He that Desires to mortify the corruption of his nature, and keep it from reigning in him, must carefully shun all occasions and provocations unto it,
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but make them our best playfellowes, and (as Zophar speaketh, Iob 20.12, 13.) wickednesse is sweet in our mouth, wee hide it under our tongue, we spare it, and forsake it not.
but make them our best playfellows, and (as Zophar speaks, Job 20.12, 13.) wickedness is sweet in our Mouth, we hide it under our tongue, we spare it, and forsake it not.
and carry us whither they list, when we are so farre from killing and crucifying them, that we cannot abide to be at any trouble with them at all, to put our selves to any paine for the subduing of them;
and carry us whither they list, when we Are so Far from killing and crucifying them, that we cannot abide to be At any trouble with them At all, to put our selves to any pain for the subduing of them;
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Certainely if we could thus resist our lusts, and be displeased, and mourne heartily for them, our corruptions would not be so strong in us as they are.
Certainly if we could thus resist our Lustiest, and be displeased, and mourn heartily for them, our corruptions would not be so strong in us as they Are.
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By the sadnesse of the countenance, (saith the Holy Ghost, Eccle. 7.3.) the heart is made better. And 2 Cor. 7.10. Godly sorrow worketh repentance unto salvation, not to be repented of.
By the sadness of the countenance, (Says the Holy Ghost, Eccle. 7.3.) the heart is made better. And 2 Cor. 7.10. Godly sorrow works Repentance unto salvation, not to be repented of.
That which the Apostle saith of Satan himselfe, Iam. 4.7. may be also said of this imp of Satan, if we can but conscionably resist him, we may be sure to overcome him.
That which the Apostle Says of Satan himself, Iam. 4.7. may be also said of this imp of Satan, if we can but Conscionably resist him, we may be sure to overcome him.
upon poverty of spirit followeth mourning. Mat. 5.3, 4. how much more these strong inclinations, we find continually in our selves, unto that that is evill.
upon poverty of Spirit follows mourning. Mathew 5.3, 4. how much more these strong inclinations, we find continually in our selves, unto that that is evil.
And certainly the man that hath no care to observe his owne evill inclinations, and the first workings of corruption in his heart, that maketh no conscience of the vanity and wickednesse of his thoughts,
And Certainly the man that hath no care to observe his own evil inclinations, and the First workings of corruption in his heart, that makes no conscience of the vanity and wickedness of his thoughts,
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as against a mortall enemy that warreth against his soule, 1 Pet. 2.11. and be content, even to offer violence to himselfe, and to his owne nature in it.
as against a Mortal enemy that Warreth against his soul, 1 Pet. 2.11. and be content, even to offer violence to himself, and to his own nature in it.
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Certainly the corruption of our nature, will not be weakened, and kept under, without putting our selves to much paine, without doing violence to our selves.
Certainly the corruption of our nature, will not be weakened, and kept under, without putting our selves to much pain, without doing violence to our selves.
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If the spirit bee in us, wee shall find him (like Iacob in his mothers womb, Gen. 25.22) strugling with this Esan. And certainly, where there is not this resisting of corruption, there is no truth of grace;
If the Spirit be in us, we shall find him (like Iacob in his mother's womb, Gen. 25.22) struggling with this Esan. And Certainly, where there is not this resisting of corruption, there is no truth of grace;
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And a crucifying of our flesh, with the lusts and affections of it, Gal. 5.24. All these were most painfull things. See this in three particulers. First.
And a crucifying of our Flesh, with the Lustiest and affections of it, Gal. 5.24. All these were most painful things. See this in three particulars. First.
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but maintaine a conflict in our selves against it; That I doe, I allow not, Romans 7.15. The spirit lusteth against the flesh (saith the Apostle, Galat. 5.17.) and th•se two bee contrary the one to the other.
but maintain a conflict in our selves against it; That I do, I allow not, Romans 7.15. The Spirit Lusteth against the Flesh (Says the Apostle, Galatians 5.17.) and th•se two be contrary the one to the other.
Lecture LXV. on Psalme 51.5. Iuly 24. 1627. THE fourth meanes whereby the corruption of our nature is to be mortified, is a conscionable use of the exercises of religion.
Lecture LXV. on Psalm 51.5. Iuly 24. 1627. THE fourth means whereby the corruption of our nature is to be mortified, is a conscionable use of the exercises of Religion.
I know there bee many that use religious duties, both publique, and private, ordinary, and extraordinary constantly, who yet cannot master nor subdue any one lust;
I know there be many that use religious duties, both public, and private, ordinary, and extraordinary constantly, who yet cannot master nor subdue any one lust;
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If in this as well as in other parts of our conversation, wee could walke in the spirit, performe spirituall duties in a spirituall manner, wee could not fulfill the lusts of our flesh as wee doe.
If in this as well as in other parts of our Conversation, we could walk in the Spirit, perform spiritual duties in a spiritual manner, we could not fulfil the Lustiest of our Flesh as we do.
The conscionable hearing of the Word, is able to cleanse the heart, from the corruption that is in it It is therefore called the ingrafted Word, Iames •. 21 because (as the sciense of a good fruit that is grafted into a crab-tree-stocke, will change the nature of the juyce and sap of it,
The conscionable hearing of the Word, is able to cleanse the heart, from the corruption that is in it It is Therefore called the ingrafted Word, James •. 21 Because (as the sciense of a good fruit that is grafted into a crab-tree-stocke, will change the nature of the juice and sap of it,
See two notable instances of the power the Word hath this way. 1. In the young man, in whom wee know all kinds of lusts are most strong, and violent;
See two notable instances of the power the Word hath this Way. 1. In the young man, in whom we know all Kinds of Lustiest Are most strong, and violent;
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that if he would but conscionably exercise himselfe in the Word, if he would take heed to his way according the Word, he might be able to cleanse his way, to cleanse his heart,
that if he would but Conscionably exercise himself in the Word, if he would take heed to his Way according the Word, he might be able to cleanse his Way, to cleanse his heart,
and contempt, of them specially that are his owne subjects, and yet of him the Lord saith, that if he will but exercise himselfe conscionably in the reading of the Word, hee shall obtaine power over this corruption.
and contempt, of them specially that Are his own subject's, and yet of him the Lord Says, that if he will but exercise himself Conscionably in the reading of the Word, he shall obtain power over this corruption.
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and the loathsomnesse, and odiousnesse of it also, by the law commeth the knowledge of sin, saith the Apostle, Rom. 3.20. It is a discerner, and discoverer of the very thoughts, and intents of the heart, as he saith, Heb. 3.12. Compared therfore to a glasse, Iam. 1.23. and to the light that maketh all things manifest, as the Apostle speaketh. Eph. 5.13. Secondly.
and the loathsomeness, and odiousness of it also, by the law comes the knowledge of since, Says the Apostle, Rom. 3.20. It is a discerner, and discoverer of the very thoughts, and intents of the heart, as he Says, Hebrew 3.12. Compared Therefore to a glass, Iam. 1.23. and to the Light that makes all things manifest, as the Apostle speaks. Ephesians 5.13. Secondly.
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when he was tempted to any sin, if he could then but remember some sentence of Gods word, that condemned that sin, that would be of force to stay him from it.
when he was tempted to any since, if he could then but Remember Some sentence of God's word, that condemned that since, that would be of force to stay him from it.
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and meditating, and applying to themselves, that which is written in the Word against them. So saith David, Psal. 17.4. By the words of thy lips, I have kept mee from the paths of the destroyer.
and meditating, and applying to themselves, that which is written in the Word against them. So Says David, Psalm 17.4. By the words of thy lips, I have kept me from the paths of the destroyer.
For it is the sword of the spirit, as the Apostle calleth it, Ephes. 6.17. It is the weapon of our warfare, mighty through God to cast downe our imaginations,
For it is the sword of the Spirit, as the Apostle calls it, Ephesians 6.17. It is the weapon of our warfare, mighty through God to cast down our Imaginations,
and every thing in us that exalteth it selfe against the knowledge of God, and bringing into captivitie, every thought to the obedience of Christ, as the Apostle speaketh, 2 Cor 10.4, 5. This Divine power that is in the Word, to bridle and subdue their corruptions, Gods people have alwayes felt,
and every thing in us that Exalteth it self against the knowledge of God, and bringing into captivity, every Thought to the Obedience of christ, as the Apostle speaks, 2 Cor 10.4, 5. This Divine power that is in the Word, to bridle and subdue their corruptions, God's people have always felt,
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and to use it as the sword of the spirit, against their owne corruptions, certainly such are farre from mortification, any have no desire at all to mortifie and kill sin in themselves.
and to use it as the sword of the Spirit, against their own corruptions, Certainly such Are Far from mortification, any have no desire At all to mortify and kill since in themselves.
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so as he was not overcome by it. That which David saith of his worldly enemies, Psal. 56.9. every Christian may say of these lusts that warre against his soule.
so as he was not overcome by it. That which David Says of his worldly enemies, Psalm 56.9. every Christian may say of these Lustiest that war against his soul.
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How much more may wee have confidence to obtaine by prayer, deliverance from the dominion of any of our owne corruptions? For of all suits we can make to God, we have greatest assurance to speed in this when we pray for grace.
How much more may we have confidence to obtain by prayer, deliverance from the dominion of any of our own corruptions? For of all suits we can make to God, we have greatest assurance to speed in this when we pray for grace.
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How much more (saith our Saviour, Lut 11.13.) shall your heavenly father give the holy spirit to them that aske him? Certainely this is one chiefe cause,
How much more (Says our Saviour, Lut 11.13.) shall your heavenly father give the holy Spirit to them that ask him? Certainly this is one chief cause,
The fift meanes the spirit of God in the word hath directed us unto, for the mortifying of our flesh, is to take up our crosse, that is, to beare willingly the afflictions God is pleased to exercise us by.
The fift means the Spirit of God in the word hath directed us unto, for the mortifying of our Flesh, is to take up our cross, that is, to bear willingly the afflictions God is pleased to exercise us by.
Wee (like souldiers in the field) must bee content to keepe our stations, wherein the Lord hath set us, till he shall bee pleased to dismisse, and call us away.
we (like Soldiers in the field) must be content to keep our stations, wherein the Lord hath Set us, till he shall be pleased to dismiss, and call us away.
and thinketh fit for him, the cup that his father hath given him, as our Saviour speaketh Iohn 18.11. then must he even take it up, and undergoe it willingly. This meanes our Saviour prescribeth. Luke 9.23. If any man will come after mee, let him deny himselfe, and take up his crosse dayly, these two goe together.
and Thinketh fit for him, the cup that his father hath given him, as our Saviour speaks John 18.11. then must he even take it up, and undergo it willingly. This means our Saviour prescribeth. Lycia 9.23. If any man will come After me, let him deny himself, and take up his cross daily, these two go together.
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There are sundry strange things spoken in the Scripture, touching affliction. As 1. That Gods people have borne it willingly. Lev. 26.41. They shall accept or suffer willingly, the punishment of their iniquity.
There Are sundry strange things spoken in the Scripture, touching affliction. As 1. That God's people have born it willingly. Lev. 26.41. They shall accept or suffer willingly, the punishment of their iniquity.
2. That they have professed it was good for them that they were afflicted, as David did, Psal. 119.71. 3. That they should rejoyce when they are abased, and made low, Iames 1.10.
2. That they have professed it was good for them that they were afflicted, as David did, Psalm 119.71. 3. That they should rejoice when they Are abased, and made low, James 1.10.
Iames 1.2. 4. That they have just cause to doubt their estate, if they bee without affliction, Hebr. 12.8. If yee bee without chastisement, whereof all are partakers, then are yee bastards, and not sonnes.
James 1.2. 4. That they have just cause to doubt their estate, if they be without affliction, Hebrew 12.8. If ye be without chastisement, whereof all Are partakers, then Are ye bastards, and not Sons.
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Marke 10.38, 39. to a winnowing, that bloweth away the chaffe that is in it, Amos 9.9. to fire, that refineth, and purgeth away the drosse that is in it, Zach. 13.9. In a word, that which the Apostle speaketh of the shame that is brought upon men, by the censures of the Church, 1 Cor. 5.5.
Mark 10.38, 39. to a winnowing, that blows away the chaff that is in it, Amos 9.9. to fire, that refineth, and Purgeth away the dross that is in it, Zach 13.9. In a word, that which the Apostle speaks of the shame that is brought upon men, by the censures of the Church, 1 Cor. 5.5.
the same may bee said of that humiliation, that God bringeth his servants to, by any affliction, it is most effectuall to the destruction of the flesh, to the mortifying of that sinfulnesse,
the same may be said of that humiliation, that God brings his Servants to, by any affliction, it is most effectual to the destruction of the Flesh, to the mortifying of that sinfulness,
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When the Apostle had exhorted Gods people to cleanse their hands, and purge their hearts, that so they might draw neere unto God. Iames 4.8. Hee directeth them to this meanes, verse 9. suffer affliction, mourne, and we•pe.
When the Apostle had exhorted God's people to cleanse their hands, and purge their hearts, that so they might draw near unto God. James 4.8. He directeth them to this means, verse 9. suffer affliction, mourn, and we•pe.
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Yea, if thou have no afflictions of thine owne, it is profitable for thee to communicate in an holy sympathy with the afflictions of others, specially of Gods Churches and people,
Yea, if thou have no afflictions of thine own, it is profitable for thee to communicate in an holy Sympathy with the afflictions of Others, specially of God's Churches and people,
as being your selves also in the body. This is that which the holy Ghost teacheth us, Eccle. 7.2. It is better to goe into the house of mourning, then into the house of feasting.
as being your selves also in the body. This is that which the holy Ghost Teaches us, Eccle. 7.2. It is better to go into the house of mourning, then into the house of feasting.
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He that desireth to have sin mortified in himselfe, must be willing to dye, and in his heart subscribe to that sentence of the holy Ghost, Eccle. 7.1. The day of a mans death, is better then the day of his birth.
He that Desires to have since mortified in himself, must be willing to die, and in his heart subscribe to that sentence of the holy Ghost, Eccle. 7.1. The day of a men death, is better then the day of his birth.
Paul professeth of himselfe, that hee did desire to bee dissolved, Phil. 1 ▪ 23. And hee speaketh thus in the name of all the faithfull, 2 Cor. 5.2. In this wee grone earnestly, desiring to be cloathed upon, with our house, which is from heaven.
Paul Professes of himself, that he did desire to be dissolved, Philip 1 ▪ 23. And he speaks thus in the name of all the faithful, 2 Cor. 5.2. In this we groan earnestly, desiring to be clothed upon, with our house, which is from heaven.
And though there bee many other reasons, which should make Gods people willing to dye, (which out of my respect to the time, I will not now mention) yet this is a principall, that when death commeth once, we shall sinne no more.
And though there be many other Reasons, which should make God's people willing to die, (which out of my respect to the time, I will not now mention) yet this is a principal, that when death comes once, we shall sin no more.
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While this life lasteth, we shall never give over sinning against God, Hee that hath entred into his rest, hath ceased from his owne workes, saith the Apostle, Hebr. 4.10. but till then, no man can quite cease from his owne workes, but is in continuall danger of falling.
While this life lasteth, we shall never give over sinning against God, He that hath entered into his rest, hath ceased from his own works, Says the Apostle, Hebrew 4.10. but till then, no man can quite cease from his own works, but is in continual danger of falling.
Nay, no man can tell how farre hee may fall, and admit that the Elect cannot utterly apostate from God, of whom let it bee said, that hee hath everlasting life, and shall not come into condemnation,
Nay, no man can tell how Far he may fallen, and admit that the Elect cannot utterly apostate from God, of whom let it be said, that he hath everlasting life, and shall not come into condemnation,
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How fearefull falls have many of Gods worthies taken in their latter times? Davids first wayes are commended, 2 Chron 17.3. which implyeth, that his last dayes were not so good.
How fearful falls have many of God's worthies taken in their latter times? Davids First ways Are commended, 2 Chronicles 17.3. which Implies, that his last days were not so good.
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this root of bitternesse, will never be stocked up, nor killed, there can never be a perfect cure made of that filthy leprosie, that is run over our whole nature,
this root of bitterness, will never be stocked up, nor killed, there can never be a perfect cure made of that filthy leprosy, that is run over our Whole nature,
as you shall see Levit. 11.33. and 15.12. To teach us that wee can never bee perfectly cleansed from the filthinesse of our nature, till we be broken in pieces by death.
as you shall see Levit. 11.33. and 15.12. To teach us that we can never be perfectly cleansed from the filthiness of our nature, till we be broken in Pieces by death.
as the Apostle speaketh, 1 Iohn 1.7. the other inherent in our sanctification, and that is not yet perfect, as the Apostle speaketh, Rom. 5.49. As by one mans disobedience, many were made sinners.
as the Apostle speaks, 1 John 1.7. the other inherent in our sanctification, and that is not yet perfect, as the Apostle speaks, Rom. 5.49. As by one men disobedience, many were made Sinners.
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Prov. •0 ▪ 9. Who can say, I have made my heart cleane, I am pure from my sinne? We may doe much in the worke of mortification, by such meanes as I have told you G••s spirit in the word hath directed us unto, wee may keepe it from reigning in our mortall bodies, as the Apostle exhorteth us, Rom. 6.12. but so long as these mortall bodies have life in them, so long will our sins have life in them.
Curae •0 ▪ 9. Who can say, I have made my heart clean, I am pure from my sin? We may do much in the work of mortification, by such means as I have told you G••s Spirit in the word hath directed us unto, we may keep it from reigning in our Mortal bodies, as the Apostle exhorteth us, Rom. 6.12. but so long as these Mortal bodies have life in them, so long will our Sins have life in them.
though he wanted nothing there, but had all at command, Gen. 39.22, 23. yet see how earnest he was with Pharaohs chiefe Butler, to helpe him to his liberty, Genes. 40.14.
though he wanted nothing there, but had all At command, Gen. 39.22, 23. yet see how earnest he was with Pharaohs chief Butler, to help him to his liberty, Genesis. 40.14.
as there was in Ieremiah, Ier 37.20. Our Saviour fore-warning Peter of the manner of his death, telleth him, Iohn 21.18. he should be carried whither he would not.
as there was in Jeremiah, Jeremiah 37.20. Our Saviour forewarning Peter of the manner of his death, Telleth him, John 21.18. he should be carried whither he would not.
Though Lots righteous soule was vexed day by day, while he lived in Sodom, 2 Pet. 2.8. yet, ô how he lingred when God would take him from thence, Gen. 19.16.
Though Lots righteous soul was vexed day by day, while he lived in Sodom, 2 Pet. 2.8. yet, o how he lingered when God would take him from thence, Gen. 19.16.
Even the Saints of God, who while they live in this world, this Sodom, are dayly vexed and disquieted with their owne corruptions, are not so willing to leave this world, as they should bee.
Even the Saints of God, who while they live in this world, this Sodom, Are daily vexed and disquieted with their own corruptions, Are not so willing to leave this world, as they should be.
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When Cyrus made proclamation for the Iewes, that who so would, might returne from the land of their captivity, it is said, Ezra 1.5. none were willing to leave Babylon, but those whose spirits God had raised up to goe.
When Cyrus made proclamation for the Iewes, that who so would, might return from the land of their captivity, it is said, Ezra 1.5. none were willing to leave Babylon, but those whose spirits God had raised up to go.
When David and Ionathan were to depart one from another for a while, ô how grievous was their parting, 1 Sam. 20 41. But the soule and the body have bin more inward and ancient friends,
When David and Ionathan were to depart one from Another for a while, o how grievous was their parting, 1 Sam. 20 41. But the soul and the body have been more inward and ancient Friends,
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then ever Ionathan and David were, no marvell therefore, though their parting be painfull and grievous. 2. The best of Gods children doe beleeve but in part.
then ever Ionathan and David were, no marvel Therefore, though their parting be painful and grievous. 2. The best of God's children do believe but in part.
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But though there be some unwillingnesse in the best to dye, yet they know it is their fault and sin, to be so, they know they ought to be willing upon this ground ▪ even in this their spirit in them, lusteth against the flesh, as the Apostle speaketh, Galat. 5.17.
But though there be Some unwillingness in the best to die, yet they know it is their fault and since, to be so, they know they ought to be willing upon this ground ▪ even in this their Spirit in them, Lusteth against the Flesh, as the Apostle speaks, Galatians 5.17.
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Yea, they overcome this unwillingnesse in the end, according to that promise, Psal. 29.11 ▪ The Lord will give strength unto his people, the Lord will blesse his people with peace.
Yea, they overcome this unwillingness in the end, according to that promise, Psalm 29.11 ▪ The Lord will give strength unto his people, the Lord will bless his people with peace.
because death and nothing but death) will perfect the worke of mortification in him, hath just cause to suspect that there is no truth of saving grace in him, no sense of the vile corruption of his nature, it is no bondage unto him.
Because death and nothing but death) will perfect the work of mortification in him, hath just cause to suspect that there is no truth of Saving grace in him, no sense of the vile corruption of his nature, it is no bondage unto him.
Now for the more plaine and profitable handling of this last meanes, these three points are distinctly to be considered. 1. That till a man hath true faith, he can mortifie no corruption. 2. That true faith wheresoever it is, will mortifie sin. 3. That for the mortifying of sinne faith must be exercised and put forth,
Now for the more plain and profitable handling of this last means, these three points Are distinctly to be considered. 1. That till a man hath true faith, he can mortify no corruption. 2. That true faith wheresoever it is, will mortify since. 3. That for the mortifying of sin faith must be exercised and put forth,
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First, Till a man be by a lively faith knit unto Christ, and so reconciled unto God, it is not possible that any one corruption should be truly mortified in him.
First, Till a man be by a lively faith knit unto christ, and so reconciled unto God, it is not possible that any one corruption should be truly mortified in him.
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That which the Pharisee said of himselfe, Luk. 18.11. it may well be, was truly said, he was no extortioner, no unjust man, no adulterer ; and that also, Mat. 19.20. All these things have I kept from my youth up.
That which the Pharisee said of himself, Luk. 18.11. it may well be, was truly said, he was no extortioner, no unjust man, no adulterer; and that also, Mathew 19.20. All these things have I kept from my youth up.
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For mortification is a part of sanctification, and a man must first be justified before he can be sanctified, Rom. 8.30. Whom he justified them he glorified.
For mortification is a part of sanctification, and a man must First be justified before he can be sanctified, Rom. 8.30. Whom he justified them he glorified.
All true sanctification proceedeth from faith and is a fruit thereof. As our Saviour speaketh to Paul, Acts 26.18. of such as shall have inheritance in heaven, he calleth them such as are sanctified by faith in him.
All true sanctification Proceedeth from faith and is a fruit thereof. As our Saviour speaks to Paul, Acts 26.18. of such as shall have inheritance in heaven, he calls them such as Are sanctified by faith in him.
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The good things you see in any man that is not by a lively faith ingrafted into Christ, are no better then wild grapes or figs unacceptable to God, and unprofitable to themselves.
The good things you see in any man that is not by a lively faith ingrafted into christ, Are no better then wild grapes or figs unacceptable to God, and unprofitable to themselves.
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And therefore it is a pitifull thing to see how men content themselves with this, that they have reformed their lives and find some good things in themselves,
And Therefore it is a pitiful thing to see how men content themselves with this, that they have reformed their lives and find Some good things in themselves,
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Yea nothing hath that force to strengthen a man against any of his corruptions, and against the strongest tentations he can have unto any sin, as true faith hath.
Yea nothing hath that force to strengthen a man against any of his corruptions, and against the Strongest tentations he can have unto any since, as true faith hath.
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but if thou wilt increase our faith we shall be able to conquer, even this sin. 2. Zacheus had beene a most covetous man (and that you know is a most strong corruption,
but if thou wilt increase our faith we shall be able to conquer, even this since. 2. Zacchaeus had been a most covetous man (and that you know is a most strong corruption,
and hardly subdued) and yet so soone as he had received Christ by faith into his heart, he overcame this lust presently as you may see by the bountifull restitution, he was content to make, Luk. 19.8.
and hardly subdued) and yet so soon as he had received christ by faith into his heart, he overcame this lust presently as you may see by the bountiful restitution, he was content to make, Luk. 19.8.
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4. They had beene also given to drunkennesse as the Apostle telleth them, 1 Cor. 6.9. — 11. (and these are sins you know that are hardly left, and overcome) and yet so soone as they had obtained grace to beleeve in Christ aright they were presently delivered from the dominion of these sins.
4. They had been also given to Drunkenness as the Apostle Telleth them, 1 Cor. 6.9. — 11. (and these Are Sins you know that Are hardly left, and overcome) and yet so soon as they had obtained grace to believe in christ aright they were presently Delivered from the dominion of these Sins.
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And as for the force that is in faith to make us overcome the world and the strongest tentations unto sin we can meet with in it, we have a notable example in Gods people that lived in the daies of the Maccabees of whom the Apostle saith, Heb. 11.33 — 37. that though they were tempted,
And as for the force that is in faith to make us overcome the world and the Strongest tentations unto since we can meet with in it, we have a notable Exampl in God's people that lived in the days of the Maccabees of whom the Apostle Says, Hebrew 11.33 — 37. that though they were tempted,
And yet all this was nothing in comparison of his inward miseries, and sufferings, his soule was exceeding sorrowfull even unto death, Matth. 26.38. He was so overwhelmed with terror and feare of that death he was to endure, that in his prayer he uttered strong cries and roared and shed teares abundantly, Heb. 5.7. He sweat drops of blood (through the extreamity of his sorrow and anguish) so abundantly that they fell upon the ground, Luk. 22.44.
And yet all this was nothing in comparison of his inward misery's, and sufferings, his soul was exceeding sorrowful even unto death, Matthew 26.38. He was so overwhelmed with terror and Fear of that death he was to endure, that in his prayer he uttered strong cries and roared and shed tears abundantly, Hebrew 5.7. He sweat drops of blood (through the extremity of his sorrow and anguish) so abundantly that they fell upon the ground, Luk. 22.44.
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Being on the crosse he could not containe himselfe but (though he knew who were by to heare him, Mat. 27.39 — 44. yet) cryed with a loud voice, My God, my God,
Being on the cross he could not contain himself but (though he knew who were by to hear him, Mathew 27.39 — 44. yet) cried with a loud voice, My God, my God,
why hast thou forsaken me, verse 46. In a word he was made a curse, as the Apostle speaketh, Gal. 3.13. The curse of God, and the torments due to all the elect, were laid on his blessed body and soule to the full.
why hast thou forsaken me, verse 46. In a word he was made a curse, as the Apostle speaks, Gal. 3.13. The curse of God, and the torments due to all the elect, were laid on his blessed body and soul to the full.
and perswadeth his soule that out of his love to him, he endured all this. It maketh him able to say with blessed Paul, Gal. 2.20. He loved me, and gave himselfe for me. And as Esa 53.4. He hath borne our griefes and carried our sorrowes.
and Persuadeth his soul that out of his love to him, he endured all this. It makes him able to say with blessed Paul, Gal. 2.20. He loved me, and gave himself for me. And as Isaiah 53.4. He hath born our griefs and carried our sorrows.
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Now he that is thus perswaded Christ hath so loved him, hath had this respect unto him in particular he cannot choose but he must needs out of love to Christ, hate and renounce his sins.
Now he that is thus persuaded christ hath so loved him, hath had this respect unto him in particular he cannot choose but he must needs out of love to christ, hate and renounce his Sins.
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The bloud of bulls and goats (saith the Apostle, Heb. 9 13, 14.) sprinkling the uncleane, sanctifieth to the purifying of the flesh, that is, served the turne to cleanse a man from legall and ceremoniall pollutions.
The blood of Bulls and Goats (Says the Apostle, Hebrew 9 13, 14.) sprinkling the unclean, Sanctifieth to the purifying of the Flesh, that is, served the turn to cleanse a man from Legal and ceremonial pollutions.
How much more shall the bloud of Christ (if it be sprinkled, and by faith particularly applyed to you) purge your consciences from dead workes to serve the living God? O there is great force in this particular application of the bloud of Christ,
How much more shall the blood of christ (if it be sprinkled, and by faith particularly applied to you) purge your Consciences from dead works to serve the living God? Oh there is great force in this particular application of the blood of christ,
I know the Papists prate much against, and blaspheme this doctrine of particular application of Christ by faith, of the assurance it giveth to a man of Gods speciall love to him in Christ;
I know the Papists prate much against, and Blaspheme this Doctrine of particular application of christ by faith, of the assurance it gives to a man of God's special love to him in christ;
they say it layeth reines on mens necks, and openeth a gap to all licentiousnesse. But these two things I confidently affirme concerning this Doctrine by warrant of Gods Word.
they say it Layeth reins on men's necks, and Openeth a gap to all licentiousness. But these two things I confidently affirm Concerning this Doctrine by warrant of God's Word.
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and practise mortification as this hath. Indeed with hypocrites wrath & judgement will do more, as David saith, Psal. 78.34. When he shew them, then they sought him and returned, and inquired early after God ;
and practise mortification as this hath. Indeed with Hypocrites wrath & judgement will do more, as David Says, Psalm 78.34. When he show them, then they sought him and returned, and inquired early After God;
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The knowledge even of this more generall love and goodnesse of the Lord, to poore sinners, that he is ready upon their repentance and turning to him to forgive their sins,
The knowledge even of this more general love and Goodness of the Lord, to poor Sinners, that he is ready upon their Repentance and turning to him to forgive their Sins,
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that he offereth Christ unto all men in the ministery of the Gospell, and proclaimeth his pardon in the most generall tearmes that can be, Ioh. 3.16. and commandeth all to beleeve that Christ died for them;
that he Offereth christ unto all men in the Ministry of the Gospel, and proclaims his pardon in the most general terms that can be, John 3.16. and commands all to believe that christ died for them;
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Even the consideration of this generall love to all, that live in the Church, is a most strong and effectuall argument to perswade a man to forsake his sins and turne unto God.
Even the consideration of this general love to all, that live in the Church, is a most strong and effectual argument to persuade a man to forsake his Sins and turn unto God.
And what is it to be taught by him, as the truth is in Iesus? To know Christ aright? That hee telleth, verse 22. That ye put off, concerning the former conversation, the old man, which is corrupt, according to the deceitfull lusts.
And what is it to be taught by him, as the truth is in Iesus? To know christ aright? That he Telleth, verse 22. That you put off, Concerning the former Conversation, the old man, which is corrupt, according to the deceitful Lustiest.
And so much shall suffice to have bin spoken of the first reason, why true faith must needs mortifie corruption, wheresoever it dwelleth, it applyeth Christ particularly to every one that hath it.
And so much shall suffice to have been spoken of the First reason, why true faith must needs mortify corruption, wheresoever it dwells, it Applieth christ particularly to every one that hath it.
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This union that faith maketh betweene us and Christ, is indeed mysticall, and spirituall. Yea, this is a great mistery, as the Apostle calleth it, Ephes. 5.32.
This Union that faith makes between us and christ, is indeed mystical, and spiritual. Yea, this is a great mystery, as the Apostle calls it, Ephesians 5.32.
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But though it bee mysticall, and supernaturall, yet it is most true and reall, a most neere and unspeakeable union, that faith maketh betweene Christ, and every beleeving soule;
But though it be mystical, and supernatural, yet it is most true and real, a most near and unspeakable Union, that faith makes between christ, and every believing soul;
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as neere as betweene husband and wife, Ephes. 5.23. as betweene the head and the members, Ephes. 1.22, 23. as betweene the vine, and the branches, Iohn 15.5. By faith we receive him, and make him our owne, Iohn 1.12.
as near as between husband and wife, Ephesians 5.23. as between the head and the members, Ephesians 1.22, 23. as between the vine, and the branches, John 15.5. By faith we receive him, and make him our own, John 1.12.
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Nay, we feed upon him, and make him our owne, as the meat we eate, which is turned into our substance, is made our owne, Iohn 6.35. By faith hee dwelleth in us, Ephes. 3.17. By faith wee are grafted into him. Rom. 11.23.
Nay, we feed upon him, and make him our own, as the meat we eat, which is turned into our substance, is made our own, John 6.35. By faith he dwells in us, Ephesians 3.17. By faith we Are grafted into him. Rom. 11.23.
He that is joyned unto the Lord (saith the Apostle, 1 Cor. 6.17) is one spirit. The law of the spirit of life in Christ Iesus (saith the Apostle, Rom. 8.2.) hath made me free from the law of sin, and of death.
He that is joined unto the Lord (Says the Apostle, 1 Cor. 6.17) is one Spirit. The law of the Spirit of life in christ Iesus (Says the Apostle, Rom. 8.2.) hath made me free from the law of since, and of death.
and confidently expect to receive it, and wait upon him for it, shall be sure not to be overcome of it, Esa. 40.31. They that waite upon the Lord, shall renew their strength. And 30.18. Blessed are all they that waite for him.
and confidently expect to receive it, and wait upon him for it, shall be sure not to be overcome of it, Isaiah 40.31. They that wait upon the Lord, shall renew their strength. And 30.18. Blessed Are all they that wait for him.
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Thirdly, Every beleever is in some measure sanctified by Christ, and his corruption hath received from him a deadly blow, that it shall never reigne more;
Thirdly, Every believer is in Some measure sanctified by christ, and his corruption hath received from him a deadly blow, that it shall never Reign more;
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but as for their sanctification it is but litle, that many of them do receive as appeareth by the strong corruptions, that may be discerned even in the most of them. To this I answer.
but as for their sanctification it is but little, that many of them do receive as appears by the strong corruptions, that may be discerned even in the most of them. To this I answer.
and made claime to them and am never the nearer. Yea Paul though he had so much faith, yet complaineth, Rom. 7.23. that the law of his members did bring him still into captivity to the law of sinne.
and made claim to them and am never the nearer. Yea Paul though he had so much faith, yet Complaineth, Rom. 7.23. that the law of his members did bring him still into captivity to the law of sin.
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yet they could never obtaine power from Christ to vanquish their lusts, I have in my prayers against my corruptions called to mind these promises you have spoken of,
yet they could never obtain power from christ to vanquish their Lustiest, I have in my Prayers against my corruptions called to mind these promises you have spoken of,
First, Do as the poore man did that went to Christ to have his sonne dispossessed, Mar. 9 24. mourne and weepe for thy unbeleefe, that thou canst not give credit unto God.
First, Do as the poor man did that went to christ to have his son dispossessed, Mar. 9 24. mourn and weep for thy unbelief, that thou Canst not give credit unto God.
and against my frowardnesse, and against my blasphemous thoughts, &c. but I cannot pray in faith nor certainly beleeve that God will give me helpe against them. For
and against my frowardness, and against my blasphemous thoughts, etc. but I cannot pray in faith nor Certainly believe that God will give me help against them. For
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as is evident in the example of the Centurion, Luke 7.7, 8. and of the woman that had the bloudy issue, Mar. 5.27, 33, 34. and the woman of Canaan, Mat. 15.27, 28.
as is evident in the Exampl of the Centurion, Lycia 7.7, 8. and of the woman that had the bloody issue, Mar. 5.27, 33, 34. and the woman of Canaan, Mathew 15.27, 28.
And among all that received helpe from Christ those had the strongest faith, and did most confidently expect helpe from him that had in themselves the deepest sense of their owne unworthinesse,
And among all that received help from christ those had the Strongest faith, and did most confidently expect help from him that had in themselves the Deepest sense of their own unworthiness,
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In all the cures he did upon men, he had no respect at all to the worthinesse of the persons, Mat. 8.16. He healed all that were sicke, without all respect of persons.
In all the cures he did upon men, he had no respect At all to the worthiness of the Persons, Mathew 8.16. He healed all that were sick, without all respect of Persons.
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as in this case we have) ye shall receive. And if thou canst beleeve (saith he, thou maist have helpe against that spirit that hath possessed thy son from his very childhood,
as in this case we have) you shall receive. And if thou Canst believe (Says he, thou Mayest have help against that Spirit that hath possessed thy son from his very childhood,
As the Israelites looking on the brasen serpent in faith healed them, Num. 21.8, 9. So let thine eyes be upon Christ with expectation & dependance upon him (as Iehoshaphat speaketh, 2 Chron. 20.12. in another case) for helpe and vertue will be derived from him to cure thee.
As the Israelites looking on the brazen serpent in faith healed them, Num. 21.8, 9. So let thine eyes be upon christ with expectation & dependence upon him (as Jehoshaphat speaks, 2 Chronicles 20.12. in Another case) for help and virtue will be derived from him to cure thee.
Let us therefore stirre up our selves to take hold of Christ and these promises, and confidently expect the performance of them to our selves in our owne particular cases;
Let us Therefore stir up our selves to take hold of christ and these promises, and confidently expect the performance of them to our selves in our own particular cases;
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But of us it may be said in this case as the Apostle speaketh in an other, Iam. 4.2, 3. We desire to have grace and cannot obtaine; we fight and warre against our lusts and yet have not victory over them because we aske not we seeke not to Christ, we aske and receive not, because we aske amisse ;
But of us it may be said in this case as the Apostle speaks in an other, Iam. 4.2, 3. We desire to have grace and cannot obtain; we fight and war against our Lustiest and yet have not victory over them Because we ask not we seek not to christ, we ask and receive not, Because we ask amiss;
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the punishment of our sins we would faine be delivered from, but whether we be freed from the power of them or no, we are indifferent. 2. Or we doe not seeke to Christ for helpe in this case of ours, as they did in theirs.
the punishment of our Sins we would feign be Delivered from, but whither we be freed from the power of them or not, we Are indifferent. 2. Or we do not seek to christ for help in this case of ours, as they did in theirs.
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and we have little or no helpe at all from him for the healing of our soules? Surely one of these three things must needs be the cause of it. 1. Either we doe not so earnestly desire helpe for our soules this way,
and we have little or no help At all from him for the healing of our Souls? Surely one of these three things must needs be the cause of it. 1. Either we do not so earnestly desire help for our Souls this Way,
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but to heale their soules. 4 If we have his expresse promise for the healing of our soules of all their corruptions, which they had not for the curing of their bodily infirmities.
but to heal their Souls. 4 If we have his express promise for the healing of our Souls of all their corruptions, which they had not for the curing of their bodily infirmities.
yea to strengthen them against the strongest of all their corruptions, and tentations also that they can be subject unto as Ier. 33.6. 2 Pet. 1.3, 4. Mat. 5.6. Act. 26.18. Rom. 16.20.
yea to strengthen them against the Strongest of all their corruptions, and tentations also that they can be Subject unto as Jeremiah 33.6. 2 Pet. 1.3, 4. Mathew 5.6. Act. 26.18. Rom. 16.20.
And (lest that should be understood onely of that washing we have by the blood of Christ in our justification) he addeth, verse 26. A new heart also will I give you,
And (lest that should be understood only of that washing we have by the blood of christ in our justification) he adds, verse 26. A new heart also will I give you,
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or worldlinesse, or uncleannesse, or frowardnesse, or any other whatsoever) he hath promise through Christ to receive helpe and strength against it, Ezek. 36.25.
or worldliness, or uncleanness, or frowardness, or any other whatsoever) he hath promise through christ to receive help and strength against it, Ezekiel 36.25.
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but all my goodnesse is like the morning dew as the Prophet complaineth of hypocrites, Hos. 6.4. Have I any promise for helpe against this? Yes indeed hast thou, Hos. 14.4. I will heale their backeslidings. Fiftly, and lastly;
but all my Goodness is like the morning due as the Prophet Complaineth of Hypocrites, Hos. 6.4. Have I any promise for help against this? Yes indeed hast thou, Hos. 14.4. I will heal their backslidings. Fifty, and lastly;
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but have oft most blasphemous thoughts rising in me against his Majesty, his providence, his Word, &c. Have I any promise of helpe against this? Yes verily, Ier. 32.39. I will give them a heart, that they may feare me for ever.
but have oft most blasphemous thoughts rising in me against his Majesty, his providence, his Word, etc. Have I any promise of help against this? Yes verily, Jeremiah 32.39. I will give them a heart, that they may Fear me for ever.
See also what a promise we have from God for helpe against this, Deut. 30.6. The Lord thy God will circumcise thy heart, and take away this thick skin from it. And Ezek, 36.26. I will take away the stony heart out of you, and give you an heart of flesh. And Acts 5.31.
See also what a promise we have from God for help against this, Deuteronomy 30.6. The Lord thy God will circumcise thy heart, and take away this thick skin from it. And Ezekiel, 36.26. I will take away the stony heart out of you, and give you an heart of Flesh. And Acts 5.31.
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And thus our Saviour expresly speaketh, Ioh. 9.39. I am come into the world, that they that see not, might see. And 12.46. I am come a light into the world, that whosoever beleeveth in me, should not abide in darknesse.
And thus our Saviour expressly speaks, John 9.39. I am come into the world, that they that see not, might see. And 12.46. I am come a Light into the world, that whosoever Believeth in me, should not abide in darkness.
But see what a promise we have against this, Esa. 35.5. In Christs kingdome the eyes of the blind shall be opened, and the eares of the deafe shall be unstopped. 2 Cor. 3.16. When the heart shall turne to the Lord, the evill shall be taken away.
But see what a promise we have against this, Isaiah 35.5. In Christ Kingdom the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 2 Cor. 3.16. When the heart shall turn to the Lord, the evil shall be taken away.
Many good soules say that of themselves, which Paul speaketh of bad ones, 2 Tim. 3.7. I am ever learning, and can never come to the knowledge of the truth.
Many good Souls say that of themselves, which Paul speaks of bad ones, 2 Tim. 3.7. I am ever learning, and can never come to the knowledge of the truth.
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Foure speciall corruptions there are that Gods people use much to complaine of, for which we have the Lords promise in particular that we shall have helpe against them.
Foure special corruptions there Are that God's people use much to complain of, for which we have the lords promise in particular that we shall have help against them.
Why but (will you say) hath every member of Christ any such promise from God that no sin shall reigne in him? That he shall have strength given him to master any head-strong and unruly lust that troubleth him,
Why but (will you say) hath every member of christ any such promise from God that no since shall Reign in him? That he shall have strength given him to master any headstrong and unruly lust that Troubles him,
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Indeed the spirit of God did extraordinarily worke in them a full assurance that they should receive help from him (For els Christ would never have said they had faith) but an expresse promise of God (which the Apostle calleth the word of faith, Rom. 10.8.) they had none as we have.
Indeed the Spirit of God did extraordinarily work in them a full assurance that they should receive help from him (For Else christ would never have said they had faith) but an express promise of God (which the Apostle calls the word of faith, Rom. 10.8.) they had none as we have.
(And how are we redeemed from it, if it still be suffered to reigne and domineere in us?) and purifie to himselfe a peculiar people zealous of good workes.
(And how Are we redeemed from it, if it still be suffered to Reign and domineer in us?) and purify to himself a peculiar people zealous of good works.
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And he is made to us of God (saith Paul, 1 Cor. 1.30.) not onely wisdome and righteousnesse, but sanctification also and redemption. He gave himselfe for us ( Tit. 2.14.) that he might redeeme us from all iniquity.
And he is made to us of God (Says Paul, 1 Cor. 1.30.) not only Wisdom and righteousness, but sanctification also and redemption. He gave himself for us (Tit. 2.14.) that he might Redeem us from all iniquity.
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For this purpose (saith the Apostle, 1 Ioh. 3.8.) was the sonne of God manifested, that he might destroy the workes of the divell ; that he might destroy sin.
For this purpose (Says the Apostle, 1 John 3.8.) was the son of God manifested, that he might destroy the works of the Devil; that he might destroy since.
whereas he came into the world to yeeld us helpe that way, as well as the other, to sanctifie us as well as to justifie us, to deliver us from the power of sinne,
whereas he Come into the world to yield us help that Way, as well as the other, to sanctify us as well as to justify us, to deliver us from the power of sin,
Therefore the Evangelist, when he had spoken of the miraculous cures Christ had wrought, Matth. 8.16. he addeth verse 17. that all this was done that it might be fulfilled which was spoken by Esaias the Prophet, saying;
Therefore the Evangelist, when he had spoken of the miraculous cures christ had wrought, Matthew 8.16. he adds verse 17. that all this was done that it might be fulfilled which was spoken by Isaiah the Prophet, saying;
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All the cures he did upon the bodies of men, when he was upon the earth, were done of purpose to teach men to seeke to him for the cure of their soules;
All the cures he did upon the bodies of men, when he was upon the earth, were done of purpose to teach men to seek to him for the cure of their Souls;
When hee saw the multitudes like sheepe, having no shepheard to take care for their soules, it is said, Matth. 9.36. hee was moved with compassion on them, NONLATINALPHABET his bowells even yearned with griefe and compassion towards them.
When he saw the Multitudes like sheep, having no shepherd to take care for their Souls, it is said, Matthew 9.36. he was moved with compassion on them, his bowels even yearned with grief and compassion towards them.
And as in respect of this all-sufficiency that was in him, •all bodily diseases were alike to him, hee could as easily cure a leper, Luke 17.14. or one that was lunaticke, Matth. 4 24. or one that was borne blind, Iohn 9.32. as one that had but an ague.
And as in respect of this All-sufficiency that was in him, •all bodily diseases were alike to him, he could as Easily cure a leper, Lycia 17.14. or one that was lunatic, Matthew 4 24. or one that was born blind, John 9.32. as one that had but an ague.
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When the two blind men came to Christ for helpe, Matth. 9.27, 28. before hee would helpe them, he asketh them this question, Beleeve yee that I am able to doe this? This perswasion of the power of Christ, is necessary also, in all them that would receive helpe of him for their soules.
When the two blind men Come to christ for help, Matthew 9.27, 28. before he would help them, he asks them this question, Believe ye that I am able to do this? This persuasion of the power of christ, is necessary also, in all them that would receive help of him for their Souls.
or to lift up thy heart to God, doe as that poore woman did, Luke 13.11. that had a spirit of infirmitie eighteene yeares, and was bowed together, and could in no wise lift up her selfe.
or to lift up thy heart to God, do as that poor woman did, Lycia 13.11. that had a Spirit of infirmity eighteene Years, and was bowed together, and could in no wise lift up her self.
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Thou feelest many foule issues, and fountaines of sin in thy soule, of blasphemy, pride, hypocrisie, wrathfulnesse, uncleannesse, worldlinesse, &c. Wouldest thou bee cured of them? Doe as that poore woman did, that had the issue of blood twelve yeares,
Thou Feel many foul issues, and fountains of since in thy soul, of blasphemy, pride, hypocrisy, wrathfulness, uncleanness, worldliness, etc. Wouldst thou be cured of them? Do as that poor woman did, that had the issue of blood twelve Years,
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But to what purpose (will you say) are these cures, that men received from Christ in all their bodily infirmities, alleaged in this case, that we have now in hand?
But to what purpose (will you say) Are these cures, that men received from christ in all their bodily infirmities, alleged in this case, that we have now in hand?
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where this was wanting, no good could be done, Acts 14.9, 10. When Paul the servant of Christ, stedfastly beholding the creeple, perceived that he had •aith to be healed, he cured him presently.
where this was wanting, no good could be done, Acts 14.9, 10. When Paul the servant of christ, steadfastly beholding the creeple, perceived that he had •aith to be healed, he cured him presently.
So saith he to Iarius, when his daughter was dead, and all men counted it folly in him, to seeke to Christ for any helpe then, Marke 5.36. Be not afraid, onely beleeve.
So Says he to Iarius, when his daughter was dead, and all men counted it folly in him, to seek to christ for any help then, Mark 5.36. Be not afraid, only believe.
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When the poore man came to him for his son, that had been possessed with a divill from his childhood, this is all that Christ saith to him, Marke 9.23. If thou canst beleeve, all things are possible to him that beleeveth.
When the poor man Come to him for his son, that had been possessed with a Devil from his childhood, this is all that christ Says to him, Mark 9.23. If thou Canst believe, all things Are possible to him that Believeth.
This you shall see in the poore woman that had the issue of bloud, Matth. 9.21. Shee said within her selfe, if I may but touch his garment, I shall bee whole.
This you shall see in the poor woman that had the issue of blood, Matthew 9.21. She said within her self, if I may but touch his garment, I shall be Whole.
They came to Christ in full affiance and confidence of heart, that they should receive helpe from him, in these particular infirmities that troubled them,
They Come to christ in full affiance and confidence of heart, that they should receive help from him, in these particular infirmities that troubled them,
And concerning these cures, three things are to bee observed. 1. That there were none that came to Christ, whatsoever their disease or infirmity was, but he cured them all. Matth. 12.15. Great multitudes followed him, and he healed them all.
And Concerning these cures, three things Are to be observed. 1. That there were none that Come to christ, whatsoever their disease or infirmity was, but he cured them all. Matthew 12.15. Great Multitudes followed him, and he healed them all.
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Through God wee shall doe valiantly (saith David, Psal. 108.13.) for hee it is that shall tread downe our enemies. And Phil 4.13. I can do all things through Christ, which strengtheneth me.
Through God we shall do valiantly (Says David, Psalm 108.13.) for he it is that shall tread down our enemies. And Philip 4.13. I can do all things through christ, which strengtheneth me.
And what is the proper worke and act, wherein faith exerciseth it selfe? Surely in taking hold of the promises that God hath made unto us in Christ, in applying them unto our selves, and resting upon them.
And what is the proper work and act, wherein faith Exerciseth it self? Surely in taking hold of the promises that God hath made unto us in christ, in applying them unto our selves, and resting upon them.
but from him that hath not, shall bee taken away, even that which hee hath. The Apostle commending the Thessalonians, saith, 1 Thess. 1.3. hee remembred their worke of faith, their faith was ever in action, ever exercising it selfe.
but from him that hath not, shall be taken away, even that which he hath. The Apostle commending the Thessalonians, Says, 1 Thess 1.3. he remembered their work of faith, their faith was ever in actium, ever exercising it self.
Lecture LXVII. on Psalme 51.5. Aug. 14. 1627. THE third and last point which hath beene propounded for the more distinct handling of the last means of mortification, is this.
Lecture LXVII. on Psalm 51.5. Aug. 14. 1627. THE third and last point which hath been propounded for the more distinct handling of the last means of mortification, is this.
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as appeareth plainly by that complaint of the Apostle, Rom. 7 24. Who shall deliver me from the body of this death? How commeth it to passe, that wee are not in our lives,
as appears plainly by that complaint of the Apostle, Rom. 7 24. Who shall deliver me from the body of this death? How comes it to pass, that we Are not in our lives,
and correction of God upon us. Therefore it is threatned as a judgement to wicked men, Psal. 50.21. I will reproove thee, and set thy sins in order before thee.
and correction of God upon us. Therefore it is threatened as a judgement to wicked men, Psalm 50.21. I will reprove thee, and Set thy Sins in order before thee.
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For in this case, as the Lord restifieth by his judgements, that hee hath matter against us, Ruth 1.21. so it is our duty and the way for us to appease the Lords anger, by a diligent search and examination of our selves to find out the speciall sin whereby we have thus provoked God, Lam. 3.39.40.
For in this case, as the Lord restifieth by his Judgments, that he hath matter against us, Ruth 1.21. so it is our duty and the Way for us to appease the lords anger, by a diligent search and examination of our selves to find out the special since whereby we have thus provoked God, Lam. 3.39.40.
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and to keepe us from living and continuing in them. Iere. 8.6. No man repented him of his wickednesse, saying, what have I done? So farre forth we should labour to find out our sins by diligent search, Psal. 4.4. and should be content that others should acquaint us with them.
and to keep us from living and Continuing in them. Jeremiah 8.6. No man repented him of his wickedness, saying, what have I done? So Far forth we should labour to find out our Sins by diligent search, Psalm 4.4. and should be content that Others should acquaint us with them.
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For it is a great benefit to have our sins discovered to us, 1. So farre forth as is necessary to drive us unto Christ, to shew us how wretched wee are without him.
For it is a great benefit to have our Sins discovered to us, 1. So Far forth as is necessary to drive us unto christ, to show us how wretched we Are without him.
The third and last benefit we receive by this restraining grace of God, in our selves, is this, that the Lord letteth us not know all the vilenesse and wickednesse, that is in us,
The third and last benefit we receive by this restraining grace of God, in our selves, is this, that the Lord lets us not know all the vileness and wickedness, that is in us,
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And then thinke upon, and blesse that hand that hath kept thee from falling, and say in thankefulnesse of heart with the Prophet, Psal. 94.18. When I sayd my foot slippeth, thy mercy ô Lord did hold me up.
And then think upon, and bless that hand that hath kept thee from falling, and say in thankfulness of heart with the Prophet, Psalm 94.18. When I said my foot slippeth, thy mercy o Lord did hold me up.
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That speech of the Pharisee, Luke 18.11. if it had come from an humbled heart, had beene a good speech, and such as beseemeth every one of us to use unto God.
That speech of the Pharisee, Lycia 18.11. if it had come from an humbled heart, had been a good speech, and such as beseems every one of us to use unto God.
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or as many other of our sins have done upon our selves, if they had beene set forward by the like tentations, we had (doubtlesse) beene overcome by them as well as others.
or as many other of our Sins have done upon our selves, if they had been Set forward by the like tentations, we had (doubtless) been overcome by them as well as Others.
It may bee thou wilt say, that by the sactifying spirit of God, thou hast resisted thy corruption when thou didst feele it arise, thou hast prayed against it,
It may be thou wilt say, that by the sanctifying Spirit of God, thou hast resisted thy corruption when thou didst feel it arise, thou hast prayed against it,
but they have not put forth themselves in us, in their full strength, nor set upon us with that force and violence as they have upon others, they have not bin furthered in us with such tentations,
but they have not put forth themselves in us, in their full strength, nor Set upon us with that force and violence as they have upon Others, they have not been furthered in us with such tentations,
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Thinke not, thinke not (beloved) that thou art made of a better mould, that thou art better by nature (I say, not then Lot, or David, or Peter, but even) then the Sodomites, or Cain was,
Think not, think not (Beloved) that thou art made of a better mould, that thou art better by nature (I say, not then Lot, or David, or Peter, but even) then the Sodomites, or Cain was,
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but as it is said of Saul, and other of Davids enemies that were with Saul, 1 Samuel 26.12. so it may bee said of many noisome lusts that are in our nature, the Lord hath sent a dead sleepe upon them, that they never stirre in us.
but as it is said of Saul, and other of Davids enemies that were with Saul, 1 Samuel 26.12. so it may be said of many noisome Lustiest that Are in our nature, the Lord hath sent a dead sleep upon them, that they never stir in us.
as hee said to Abimelech, Genesis 20.6. so may hee-say to every one of us, I have kept thee that thou shouldst not sin against mee in these and these kinds.
as he said to Abimelech, Genesis 20.6. so may hee-say to every one of us, I have kept thee that thou Shouldst not sin against me in these and these Kinds.
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as well as in our natures, as bad as any others? Surely the Lord by his restraining grace, suffereth not all the corruption that is in our nature, to breake forth in us;
as well as in our nature's, as bad as any Others? Surely the Lord by his restraining grace, suffers not all the corruption that is in our nature, to break forth in us;
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then may we say as David doth, when his heart was made glad with the light of Gods countenance, Psal 4.8. I will both lay me downe in peace, and sleepe also, for thou Lord only makest mee to dwell in safety.
then may we say as David does, when his heart was made glad with the Light of God's countenance, Psalm 4.8. I will both lay me down in peace, and sleep also, for thou Lord only Makest me to dwell in safety.
That wee may bee able thus to quiet, and secure our hearts, in the providence of this mighty God. 1. Let us never give our selves rest till wee be able (through a lively faith) to say with Gods people, Psal. 48.14. This God is our God for ever and ever;
That we may be able thus to quiet, and secure our hearts, in the providence of this mighty God. 1. Let us never give our selves rest till we be able (through a lively faith) to say with God's people, Psalm 48.14. This God is our God for ever and ever;
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1. God can and will in his time restraine the remnant of the rage that the bloudy enemies of his Gospel, are apt to shew still against his people. 2. And surely the rage that they have already shewed, shall in the end tend to his praise,
1. God can and will in his time restrain the remnant of the rage that the bloody enemies of his Gospel, Are apt to show still against his people. 2. And surely the rage that they have already showed, shall in the end tend to his praise,
yea, though they were the mightiest Princes, that can turne them whether soever he will, as Solomon speaketh, Prov. 21.1. Let us seriously meditate of that which the Prophet speaketh. Psal. 76.10. Surely the rage of man shall turne to thy praise, the remnant of the rage thou wilt restraine.
yea, though they were the Mightiest Princes, that can turn them whither soever he will, as Solomon speaks, Curae 21.1. Let us seriously meditate of that which the Prophet speaks. Psalm 76.10. Surely the rage of man shall turn to thy praise, the remnant of the rage thou wilt restrain.
and cruelty, and strength of our enemies, both at home and abroad, learne to secure and quiet our hearts in the providence of this mighty God, that can thus command and rule the hearts of the vilest men upon earth,
and cruelty, and strength of our enemies, both At home and abroad, Learn to secure and quiet our hearts in the providence of this mighty God, that can thus command and Rule the hearts of the Vilest men upon earth,
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and bee thankefull for it, that in so wicked a world, wee live in such peace and safety as wee doe. 2. Let us in these dangerous times, wherein wee see cause of so great feare on every side, by reason of the multitude,
and be thankful for it, that in so wicked a world, we live in such peace and safety as we do. 2. Let us in these dangerous times, wherein we see cause of so great Fear on every side, by reason of the multitude,
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Gen. 23 4. Hee that gave his people such favour in the sight of the Egyptians, Exod. 11.3. that they thought nothing too good for them, is the only cause of all this.
Gen. 23 4. He that gave his people such favour in the sighed of the egyptians, Exod 11.3. that they Thought nothing too good for them, is the only cause of all this.
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and void of malice towards us, but neighbourly and courteous, and kind unto us? Surely of this wee may say as the Prophet doth in another case. Psalme 118.23. This is the Lords doing, and it should seeme marvellous in our eyes.
and void of malice towards us, but neighbourly and courteous, and kind unto us? Surely of this we may say as the Prophet does in Another case. Psalm 118.23. This is the lords doing, and it should seem marvellous in our eyes.
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Whereas every wicked man doth naturally hate us, according to that sentence of God. Genes. 3.15. I will put enmity betweene thee and the woman, and betweene thy seed and her seed.
Whereas every wicked man does naturally hate us, according to that sentence of God. Genesis. 3.15. I will put enmity between thee and the woman, and between thy seed and her seed.
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and to his labour untill the evening. Hee that shut the mouthes of the Lyons from hurting Daniel 6.22. doth curbe and muzzle these men from hurting us;
and to his labour until the evening. He that shut the mouths of the Lyons from hurting daniel 6.22. does curb and muzzle these men from hurting us;
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Hee that when the Sunne ariseth ( Psal. 104.22, 23.) maketh the Lyons to gather themselves together and lay them downe in their dens, that man may goe forth to his worke,
He that when the Sun arises (Psalm 104.22, 23.) makes the Lyons to gather themselves together and lay them down in their dens, that man may go forth to his work,
How commeth it to passe that they have yet done us no hurt, nor so much as attempted any thing against us? Surely that God that restrained Laban from hurting Iacob, though hee had pursued him sixe dayes journey with a great power and full purpose to bee revenged on him,
How comes it to pass that they have yet done us no hurt, nor so much as attempted any thing against us? Surely that God that restrained Laban from hurting Iacob, though he had pursued him sixe days journey with a great power and full purpose to be revenged on him,
and have even in their words oft bewraied as much; Of whom we may say with David, Psal. 57.4. My soule is among lions, and I lie even among them that are set on fire.
and have even in their words oft bewrayed as much; Of whom we may say with David, Psalm 57.4. My soul is among Lions, and I lie even among them that Are Set on fire.
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Secondly, Whereas we know there be many lewd men amongst us, not Papists onely but others, to whom we are an extreame eye-sore, that do with all their hearts desire to do us a mischiefe,
Secondly, Whereas we know there be many lewd men among us, not Papists only but Others, to whom we Are an extreme eyesore, that do with all their hearts desire to do us a mischief,
How commeth it to passe that in many naturall, yea otherwise lewd men wee live by, we could never yet discerne the least malice against us, that ever they desired, that ever it came into their thought, to doe us any hurt? Shall wee impute this to any goodnesse of nature that is in them? No no, this is to be ascribed to the powerfull restraining grace of that God, who made this promise to his servants that were compassed about with most wicked people on every side, Exod. 34.24. No man shall desire thy land, when thou shalt go up to appeare before the Lord thy God, thrice in a yeere.
How comes it to pass that in many natural, yea otherwise lewd men we live by, we could never yet discern the least malice against us, that ever they desired, that ever it Come into their Thought, to do us any hurt? Shall we impute this to any Goodness of nature that is in them? No no, this is to be ascribed to the powerful restraining grace of that God, who made this promise to his Servants that were compassed about with most wicked people on every side, Exod 34.24. No man shall desire thy land, when thou shalt go up to appear before the Lord thy God, thrice in a year.
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and the way of peace (how to live peaceably) they have not knowne. This being so ▪ how commeth it to passe that wee receive no hurt at all by such kind of persons as these are? Sanctifying grace they have none to change their natures.
and the Way of peace (how to live peaceably) they have not known. This being so ▪ how comes it to pass that we receive no hurt At all by such kind of Persons as these Are? Sanctifying grace they have none to change their nature's.
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Such as whose naturall disposition the Apostle describeth, Rom. 3.14 — 17. Their mouth is full of cursing and bitternesse, their feet are swift to shed bloud, destruction and misery are in their waies ;
Such as whose natural disposition the Apostle Describeth, Rom. 3.14 — 17. Their Mouth is full of cursing and bitterness, their feet Are swift to shed blood, destruction and misery Are in their ways;
when we go abroad, when we are at home, by night, or by day, if we did rightly consider what times these are, what kind of people they be that wee live by,
when we go abroad, when we Are At home, by night, or by day, if we did rightly Consider what times these Are, what kind of people they be that we live by,
But (to speake more distinctly of this point) there be foure things especially wherein the knowledge of the vilenesse and corruption of our nature, may cause us to admire the mercy and goodnesse of God. 1. That there being such a world of wickednesse in every mans nature as there is, the Lord is pleased so farre forth to keepe it under, by his restraining grace that it breaketh forth no more then it doth. 2. That the nature of man being in all the parts of it so extreamely corrupted, any of Gods people, should have any goodnesse at all in them. 3. That there being so strong corruptions remaining in the very best of us, any of us should be able to hold out in a Christian course. 4,
But (to speak more distinctly of this point) there be foure things especially wherein the knowledge of the vileness and corruption of our nature, may cause us to admire the mercy and Goodness of God. 1. That there being such a world of wickedness in every men nature as there is, the Lord is pleased so Far forth to keep it under, by his restraining grace that it breaks forth no more then it does. 2. That the nature of man being in all the parts of it so extremely corrupted, any of God's people, should have any Goodness At all in them. 3. That there being so strong corruptions remaining in the very best of us, any of us should be able to hold out in a Christian course. 4,
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And surely if we knew our owne vilenesse well (as it hath beene discovered to us, by this Doctrine of originall sinne) and could also have grace seriously to thinke of it, our soules would also magnifie the Lord and our spirits would rejoyce in God our Saviour, Gods mercies would be sweeter to us then they are, we could not choose but wonder, that the Lord should be so gracious and good to us, that are even by nature so alienated from him, and enemies in our minds unto him, as the Apostle speaketh, Col. 1.21. Every imagination of the thoughts of whose hearts, are onely evill continually, Gen. 6.5. That he I say, should neverthelesse be so good and gracious unto us, as he is, It would make every one of us say oft unto the Lord as Mephibosheth once did to David, 2 Sam. 9.8.
And surely if we knew our own vileness well (as it hath been discovered to us, by this Doctrine of original sin) and could also have grace seriously to think of it, our Souls would also magnify the Lord and our spirits would rejoice in God our Saviour, God's Mercies would be Sweeten to us then they Are, we could not choose but wonder, that the Lord should be so gracious and good to us, that Are even by nature so alienated from him, and enemies in our minds unto him, as the Apostle speaks, Col. 1.21. Every imagination of the thoughts of whose hearts, Are only evil continually, Gen. 6.5. That he I say, should nevertheless be so good and gracious unto us, as he is, It would make every one of us say oft unto the Lord as Mephibosheth once did to David, 2 Sam. 9.8.
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The blessed Virgin in her song, Luk. 1.48. giveth this for the reason why her soule did magnifie the Lord, and her spirit did rejoyce in God her Saviour ;
The blessed Virgae in her song, Luk. 1.48. gives this for the reason why her soul did magnify the Lord, and her Spirit did rejoice in God her Saviour;
and being deepely affected, and humbled with it, as appeareth by that exclamation of his, verse 24. O wretched man that I am who shall deliver me from the body of this death? Presently hee bursteth forth into this voice of joy and thanksgiving, verse 25. I thanke God through Iesus Christ our Lord.
and being deeply affected, and humbled with it, as appears by that exclamation of his, verse 24. Oh wretched man that I am who shall deliver me from the body of this death? Presently he bursteth forth into this voice of joy and thanksgiving, verse 25. I thank God through Iesus christ our Lord.
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For the Doctrine of originall sinne, and the true consideration of this, how vile, and corrupt we are even by nature, doth notably set forth the goodnesse of God towards us,
For the Doctrine of original sin, and the true consideration of this, how vile, and corrupt we Are even by nature, does notably Set forth the Goodness of God towards us,
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THe fourth and last use that the third and last Doctrine that we have learned out of these words touching the heinousnesse and danger of originall sinne serveth unto, is, To breed thankfullnesse in us,
THe fourth and last use that the third and last Doctrine that we have learned out of these words touching the heinousness and danger of original sin serves unto, is, To breed thankfulness in us,
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And this thou hast cause to looke for, and knowest not how soone, Num. 32.23. Thou hast sinned against the Lord, and be thou sure thy sin will find thee out.
And this thou hast cause to look for, and Knowest not how soon, Num. 32.23. Thou hast sinned against the Lord, and be thou sure thy since will find thee out.
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when he shall lay but any one of these sins unto thy charge, and cause thee to feele the full weight of it, hee shall need to inflict no other punishment upon thee,
when he shall lay but any one of these Sins unto thy charge, and cause thee to feel the full weight of it, he shall need to inflict no other punishment upon thee,
1. Thinke of this thou wretched man, to whom many foule sins seeme as light as a feather, drunkennesse, swearing, whoring, &c. when the Lord shall but let thee throughly to see what thou hast done,
1. Think of this thou wretched man, to whom many foul Sins seem as Light as a feather, Drunkenness, swearing, whoring, etc. when the Lord shall but let thee thoroughly to see what thou hast done,
Heb. 3.7, 8. To day if yee will heare his voice, harden not your hearts. Behold, now is the acceptable time, now is the day of salvation, 2 Cor. 6.2. The master of the house hath not yet shut his doore upon thee, but how soone it may bee shut thou knowest not.
Hebrew 3.7, 8. To day if ye will hear his voice, harden not your hearts. Behold, now is the acceptable time, now is the day of salvation, 2 Cor. 6.2. The master of the house hath not yet shut his door upon thee, but how soon it may be shut thou Knowest not.
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But if thou hast but the least measure of grace in truth, thou hast just cause to rejoyce in this more then if God had made thee the greatest prince in the world.
But if thou hast but the least measure of grace in truth, thou hast just cause to rejoice in this more then if God had made thee the greatest Prince in the world.
Let the heart of them rejoyce that seeke the Lord, Psal. 105.3. And the Apostle Iames 1.9. Let the brother of low degree rejoyce in that he is exalted.
Let the heart of them rejoice that seek the Lord, Psalm 105.3. And the Apostle James 1.9. Let the brother of low degree rejoice in that he is exalted.
Whatsoever men thinke of thee, or thou art apt to thinke of thy selfe, he that cannot deceive thee hath pronounced of thee, that if thou have but any one grace in truth thou art a blessed man, happy art thou that ever thou wert borne.
Whatsoever men think of thee, or thou art apt to think of thy self, he that cannot deceive thee hath pronounced of thee, that if thou have but any one grace in truth thou art a blessed man, happy art thou that ever thou Wertenberg born.
Nay if thou canst but unfeignedly desire to beleeve and to feare God, remember this was all that Nehemiah could say of himselfe, Neh. 1.11. that he desired to feare Gods name.
Nay if thou Canst but unfeignedly desire to believe and to Fear God, Remember this was all that Nehemiah could say of himself, Neh 1.11. that he desired to Fear God's name.
Nay if thou have but so much grace as to feele the want of grace and unfeignedly to bewaile it, hearken what thy blessed Saviour saith of thy estate, Matth. 5.3, 4. Blessed are the poore in spirit, Blessed are they that mourne for that poverty.
Nay if thou have but so much grace as to feel the want of grace and unfeignedly to bewail it, harken what thy blessed Saviour Says of thy estate, Matthew 5.3, 4. Blessed Are the poor in Spirit, Blessed Are they that mourn for that poverty.
If thou have but the least grace in thee in truth, thou hast Gods seale upon thee, whereby hee hath marked and will owne thee for himselfe, by the print and stampe of that seale;
If thou have but the least grace in thee in truth, thou hast God's seal upon thee, whereby he hath marked and will own thee for himself, by the print and stamp of that seal;
Wherefore let me say againe unto thee as I began in the words of David, Psal. 32.11. Be glad in the Lord and rejoyce ye righteous, and shout for joy all yee that are upright in heart. And 33.1. Rejoyce in the Lord ô ye righteous, for praise is comely for the upright.
Wherefore let me say again unto thee as I began in the words of David, Psalm 32.11. Be glad in the Lord and rejoice you righteous, and shout for joy all ye that Are upright in heart. And 33.1. Rejoice in the Lord o you righteous, for praise is comely for the upright.
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and of joy in respect of the worke of Gods grace in it, Rejoyce in trembling, Psal. 2.11. Regard not so much thine owne corruption, as to neglect altogether the grace of God in thee. 2. By how much the more corruption thou findest in thy selfe, by so much the more cause hast thou to rejoyce in and to admire Gods mercy that to such a wretch as thou art he should give the grace to make conscience of any sin, to do any duty in truth of desire to please God.
and of joy in respect of the work of God's grace in it, Rejoice in trembling, Psalm 2.11. Regard not so much thine own corruption, as to neglect altogether the grace of God in thee. 2. By how much the more corruption thou Findest in thy self, by so much the more cause hast thou to rejoice in and to admire God's mercy that to such a wretch as thou art he should give the grace to make conscience of any since, to do any duty in truth of desire to please God.
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They thinke it strange yea impossible, that any man should be in deed and truth so changed in heart as Gods people in their outward conversation would seeme to be;
They think it strange yea impossible, that any man should be in deed and truth so changed in heart as God's people in their outward Conversation would seem to be;
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and hearing to the deafe, and speech to the dumbe, and life to the dead, it is said, they were all amazed at the mighty power of God, Luke 9.43. and as it is said, Matth. 9.8 they marvelled and glorified God.
and hearing to the deaf, and speech to the dumb, and life to the dead, it is said, they were all amazed At the mighty power of God, Lycia 9.43. and as it is said, Matthew 9.8 they marveled and glorified God.
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Since the world began, was it not heard that any man opened the eyes of one that was borne blind? But the worke that God hath wrought upon our hearts whom he hath converted,
Since the world began, was it not herd that any man opened the eyes of one that was born blind? But the work that God hath wrought upon our hearts whom he hath converted,
Certainely it is as possible for a blackmore to change his skinne, or a leopard his spots, as the Prophet speaketh, Ieremy 13.23. for a Camell to goe through the eye of a needle, as our Saviour saith, Luke 18.25. as for us to have a change wrought in our hearts.
Certainly it is as possible for a Blackmore to change his skin, or a leopard his spots, as the Prophet speaks, Ieremy 13.23. for a Camel to go through the eye of a needle, as our Saviour Says, Lycia 18.25. as for us to have a change wrought in our hearts.
But blessed bee God that the thing which is impossible with men, hath beene possible with God, as our Saviour there speaketh, Luke 18.27. This admirable power of God is sensible and apparant in the conversion of some men;
But blessed bee God that the thing which is impossible with men, hath been possible with God, as our Saviour there speaks, Lycia 18.27. This admirable power of God is sensible and apparent in the conversion of Some men;
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Where hee that was even now a Wolfe, and a Leopard, was so chaunged, that hee dwelt with the Lambes, and lay downe with the Kids, as the Prophet speaketh, Esa. 11.6.
Where he that was even now a Wolf, and a Leopard, was so changed, that he dwelled with the Lambs, and lay down with the Kids, as the Prophet speaks, Isaiah 11.6.
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yet when it was wrought, or how it was wrought, that they know not. That which Solomon saith of other of Gods works, Ecclesi. 11.5. is verified in this especially.
yet when it was wrought, or how it was wrought, that they know not. That which Solomon Says of other of God's works, Ecclesiastes. 11.5. is verified in this especially.
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even so knowest thou not the workes of God, who worketh all. And as our Saviour speaketh, Marke 4.27. When the seed is sowen in the heart, it worketh, and springeth, and groweth, no man knoweth how.
even so Knowest thou not the works of God, who works all. And as our Saviour speaks, Mark 4.27. When the seed is sown in the heart, it works, and springs, and grows, no man Knoweth how.
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As the omnipotency of Christ was as well shewed in the turning of the water into wine, Iob. 2.11. and the curing of the woman that had the bloudy issue. Mar. 5.29. as in the helping of him that was from his childhood possessed with a dumbe and deafe spirit, Marke 9.25, 26. O that wee could see and take notice of this admirable power of God, in the change that he hath beene pleased to worke in our hearts.
As the omnipotency of christ was as well showed in the turning of the water into wine, Job 2.11. and the curing of the woman that had the bloody issue. Mar. 5.29. as in the helping of him that was from his childhood possessed with a dumb and deaf Spirit, Mark 9.25, 26. O that we could see and take notice of this admirable power of God, in the change that he hath been pleased to work in our hearts.
O that God would bee pleased according to the prayer of the Apostle for the Ephes. 1.18, 19. to inlighten the eyes of our understanding, that wee may know what is the exceeding greatnesse of his power to us-ward, who beleeve according to the working of his mighty power.
O that God would be pleased according to the prayer of the Apostle for the Ephesians 1.18, 19. to inlighten the eyes of our understanding, that we may know what is the exceeding greatness of his power to usward, who believe according to the working of his mighty power.
That God should seeke out any of us, that like a poore lost sheepe was gone astray from him, some of us in one evill way, some in another, according to that parable, Luke 15.4.
That God should seek out any of us, that like a poor lost sheep was gone astray from him, Some of us in one evil Way, Some in Another, according to that parable, Lycia 15.4.
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but opposed, and resisted it, and were in our hearts ready to say with the man that had the uncleane spirit, Luke 4 34. Let us alone, what have wee to doe with thee thou Iesus of Nazareth.
but opposed, and resisted it, and were in our hearts ready to say with the man that had the unclean Spirit, Lycia 4 34. Let us alone, what have we to do with thee thou Iesus of Nazareth.
That hee would take no nay at our hands, but by his most effectuall grace, overcame us as hee saith, Revelation 3.9, Behold, I will make them that are of the Synagogue of Satan (which say they are Iewes,
That he would take no nay At our hands, but by his most effectual grace, overcame us as he Says, Revelation 3.9, Behold, I will make them that Are of the Synagogue of Satan (which say they Are Iewes,
even when wee were in our bloud (as hee saith, Ezek. 16.6.8.) hee should looke upon us, and that that should bee the time of his love, as hee there speaketh.
even when we were in our blood (as he Says, Ezekiel 16.6.8.) he should look upon us, and that that should be the time of his love, as he there speaks.
and to seeke his favour, which we could never have done, if he had not bin first reconciled unto us, 1 Iohn 4.19, is the admirable goodnesse of God unto us. Thirdly.
and to seek his favour, which we could never have done, if he had not been First reconciled unto us, 1 John 4.19, is the admirable Goodness of God unto us. Thirdly.
and wealth, and wisedome, and learning, but even in the unblameablenesse of their conversation also, that were never in their lives guilty of so foule sinnes as wee have beene.
and wealth, and Wisdom, and learning, but even in the Unblamableness of their Conversation also, that were never in their lives guilty of so foul Sins as we have been.
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and had so many good things in him. Mar. 10.20, 21. and grant it to such as that infamous harlot was, Lu. 7.37. This is certainly the admirable and unspeakeable mercy of God to such a one.
and had so many good things in him. Mar. 10.20, 21. and grant it to such as that infamous harlot was, Lu. 7.37. This is Certainly the admirable and unspeakable mercy of God to such a one.
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That any of us should bee able to delight in the law of God, in the inner man, Rom. 7.22. to love the brethren. 1 Iohn 3.14. to weepe and shed teares for our sins, 2 King 22.19. to make any one prayer, Psalme 17.1. to give any almes, Matth. 10.42. in truth and uprightnesse of heart, considering what we are by nature, is to bee ascribed to the marvellous power and goodnesse of God toward us.
That any of us should be able to delight in the law of God, in the inner man, Rom. 7.22. to love the brothers. 1 John 3.14. to weep and shed tears for our Sins, 2 King 22.19. to make any one prayer, Psalm 17.1. to give any alms, Matthew 10.42. in truth and uprightness of heart, considering what we Are by nature, is to be ascribed to the marvellous power and Goodness of God towards us.
When David and his people had offered toward the building of Gods house, it is said, 1 Chron. 29.9. They rejoyced with great joy, because with a perfect (and upright) heart, they had offered willingly unto the Lord.
When David and his people had offered towards the building of God's house, it is said, 1 Chronicles 29.9. They rejoiced with great joy, Because with a perfect (and upright) heart, they had offered willingly unto the Lord.
but that it lyeth in every mans power and will, when God hath done all his worke, to turne or not to turne. 2. That which God doth in the conversion of any man, he doth to all men.
but that it lies in every men power and will, when God hath done all his work, to turn or not to turn. 2. That which God does in the conversion of any man, he does to all men.
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but the worker, and mighty doer of this worke of our change and conversion. It is God that worketh in us both the will and the deed. Phil. 2.13. And Ioh 6.44. No man can come unto me, except my father draw him.
but the worker, and mighty doer of this work of our change and conversion. It is God that works in us both the will and the deed. Philip 2.13. And John 6.44. No man can come unto me, except my father draw him.
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and it is therefore called a creation, Ephes. 2.10. a regeneration, Iohn. 3.3. a raising of one from the dead, Ephes. 2.5, 6. 3. That this worke that God doth in mans conversion, is no common worke.
and it is Therefore called a creation, Ephesians 2.10. a regeneration, John. 3.3. a raising of one from the dead, Ephesians 2.5, 6. 3. That this work that God does in men conversion, is no Common work.
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And even those nations that hee hath vouchsafed his word unto, that may bee said of this spirituall raine, which he speaketh of the materiall, Amos 4.7.
And even those Nations that he hath vouchsafed his word unto, that may be said of this spiritual rain, which he speaks of the material, Amos 4.7.
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In Phrygia and Galatia, Paul preached (as you may see Acts. 16.6, 7.) but was forbidden of the holy Ghost to preach the word in Asia, In Misia hee preached,
In Phrygia and Galatia, Paul preached (as you may see Acts. 16.6, 7.) but was forbidden of the holy Ghost to preach the word in Asia, In Misia he preached,
or two of a Tribe, as the Prophet speaketh, Iere. 3.14. Many are called, but few are chosen. Matth. 22.14. Acts 13.48. As many as were ordained to eternall life, beleeved. Secondly.
or two of a Tribe, as the Prophet speaks, Jeremiah 3.14. Many Are called, but few Are chosen. Matthew 22.14. Acts 13.48. As many as were ordained to Eternal life, believed. Secondly.
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though hee take his pleasure in sin a while. Can the Aethiopian change his skin, or the Leopard his spots? Iere. 13.23. then mayest thou bee able to repent when thou wilt.
though he take his pleasure in since a while. Can the aethiopian change his skin, or the Leopard his spots? Jeremiah 13.23. then Mayest thou be able to Repent when thou wilt.
Remember the fearefull sentence of God against such as despise or neglect the meanes of their conversion, Ezek. 24.13. Because I have purged thee (that is, offered to doe it, given thee the meanes whereby thou mightest have beene purged) and thou wast not purged, thou shalt not bee purged from thy filthinesse.
remember the fearful sentence of God against such as despise or neglect the means of their conversion, Ezekiel 24.13. Because I have purged thee (that is, offered to do it, given thee the means whereby thou Mightest have been purged) and thou wast not purged, thou shalt not be purged from thy filthiness.
And (doubtlesse) God in his eternall, and secret counsell, hath set a just time to every one of us, that by such a time, the meanes shall worke upon us,
And (doubtless) God in his Eternal, and secret counsel, hath Set a just time to every one of us, that by such a time, the means shall work upon us,
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and specially of his conversion, his dayes are determined, the number of his moneths are with thee, thou hast appointed his bounds that hee cannot passe.
and specially of his conversion, his days Are determined, the number of his months Are with thee, thou hast appointed his bounds that he cannot pass.
If wee come not in that space, we shall never come in, When once the master of the house (saith our Saviour in a parable, Luke 13.25.) is risen up, and hath shut to the doore,
If we come not in that Molle, we shall never come in, When once the master of the house (Says our Saviour in a parable, Lycia 13.25.) is risen up, and hath shut to the door,
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No man can say of any nation, their time is out, nor of any person his time is out, no nor of himselfe neither, my time is out, the master of the house hath shut the doore, it is to no purpose for mee now to knocke,
No man can say of any Nation, their time is out, nor of any person his time is out, no nor of himself neither, my time is out, the master of the house hath shut the door, it is to no purpose for me now to knock,
But yet seeing 1. God must convert thee, or thou canst never bee converted, and 2. God hath directed thee to meanes, whereby hee will doe this worke, if ever hee doe it;
But yet seeing 1. God must convert thee, or thou Canst never be converted, and 2. God hath directed thee to means, whereby he will do this work, if ever he do it;
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Let us consider this first in generall, in the whole worke of our conversion, and of that change that is wrought in our hearts, by the grace and spirit of God;
Let us Consider this First in general, in the Whole work of our conversion, and of that change that is wrought in our hearts, by the grace and Spirit of God;
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If we could rightly weigh what we were by nature, we would see just cause to wonder at the power and goodnesse of God in this, that there should bee any truth of grace in any of us.
If we could rightly weigh what we were by nature, we would see just cause to wonder At the power and Goodness of God in this, that there should be any truth of grace in any of us.
And for the better stirring up of your affection to that which I am to deliver, you must know this, that to heare the word profitably, is a laborious, and painefull thing.
And for the better stirring up of your affection to that which I am to deliver, you must know this, that to hear the word profitably, is a laborious, and painful thing.
The bringing of your bodies hither, and lending of your eares, is not all (though that be painfull to you that come farre) but there is more belongs to it then so, there is a labour of the mind,
The bringing of your bodies hither, and lending of your ears, is not all (though that be painful to you that come Far) but there is more belongs to it then so, there is a labour of the mind,
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To pray aright, you (that are acquainted with the conscionable performance of this duty) find it to be a painfull, and laborious thing. Rom. 15.30. Strive together with me (saith the Apostle) in your prayers to God for me.
To pray aright, you (that Are acquainted with the conscionable performance of this duty) find it to be a painful, and laborious thing. Rom. 15.30. Strive together with me (Says the Apostle) in your Prayers to God for me.
when wee goe about this worke of hearing Gods Word, to hinder us by all the cunning he hath, from hearing it fruitfully, Luke 8.12. Those by the high-way side are they that heare:
when we go about this work of hearing God's Word, to hinder us by all the cunning he hath, from hearing it fruitfully, Lycia 8.12. Those by the highway side Are they that hear:
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for wee were by nature dead in trespasses, Ephes. 2.1. yea, he converted us against our will, Rom. 10.21. All the day long have I stretched out my hands unto a disobedient and gain-saying people.
for we were by nature dead in Trespasses, Ephesians 2.1. yea, he converted us against our will, Rom. 10.21. All the day long have I stretched out my hands unto a disobedient and gainsaying people.
For certainely as a great cause why we profit so little by the Word is this, that we will not do that that lyeth in us to make our hearing profitable, we will take no paines in this worke;
For Certainly as a great cause why we profit so little by the Word is this, that we will not do that that lies in us to make our hearing profitable, we will take no pains in this work;
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so if we would take a little paines for it, we should find that the fruit and comfort we should receive by it, would abundantly recompence all the paines wee have taken in it.
so if we would take a little pains for it, we should find that the fruit and Comfort we should receive by it, would abundantly recompense all the pains we have taken in it.
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He that gathereth by labour, shall increase (there is a secret blessing of God upon men that labour in the meanest calling that is, that they are able to live,
He that gathereth by labour, shall increase (there is a secret blessing of God upon men that labour in the Meanest calling that is, that they Are able to live,
they that labour, and will take paines in the worke of their owne salvation, to make all meanes of Grace profitable unto themselves, shall certainly thrive,
they that labour, and will take pains in the work of their own salvation, to make all means of Grace profitable unto themselves, shall Certainly thrive,
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and increase in Grace, whereas the lazy soule (under the best meanes of Grace that are) shall still be like Pharaohs Kin•, l•ane, and ill-favoured. Gen. 45.21.
and increase in Grace, whereas the lazy soul (under the best means of Grace that Are) shall still be like Pharaohs Kin•, l•ane, and ill-favoured. Gen. 45.21.
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A little ground, if a good husband, a carefull, and painfull man have the occupying of it, proves oftentimes more fruitfull then a great deale more land will doe in the hands of a lazy and carelesse husband,
A little ground, if a good husband, a careful, and painful man have the occupying of it, Proves oftentimes more fruitful then a great deal more land will do in the hands of a lazy and careless husband,
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and thinke with your selves, you have to deale with God in this businesse; it is Gods word, and not mans that you heare 1. Thess. 2.13. It is God himselfe that speaketh to you from heaven by us, Heb. 12.25. How shall we escape if we turne away from him that speaketh from heaven. Luke 10.16. He that heareth you heareth me.
and think with your selves, you have to deal with God in this business; it is God's word, and not men that you hear 1. Thess 2.13. It is God himself that speaks to you from heaven by us, Hebrew 12.25. How shall we escape if we turn away from him that speaks from heaven. Luke 10.16. He that hears you hears me.
Iohn was the voice of him that cryed in the wildernesse, Iohn. 1.23. It is the Lord himselfe that speaketh and cryeth to you in our ministery, we are but his voice:
John was the voice of him that cried in the Wilderness, John. 1.23. It is the Lord himself that speaks and Cries to you in our Ministry, we Are but his voice:
and in respect of the assemblies, and meeting of Gods people, to joyne together in the use of his ordinances, Matth. 18.20. Where two or three are gathered together in my name, there am I in the midst of them.
and in respect of the assemblies, and meeting of God's people, to join together in the use of his ordinances, Matthew 18.20. Where two or three Are gathered together in my name, there am I in the midst of them.
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when you are about this worke. So did good Cornelius though a souldier, and a great man too. Acts 10.33. We are all h•re present before God, to heare all things that are commanded thee of God.
when you Are about this work. So did good Cornelius though a soldier, and a great man too. Acts 10.33. We Are all h•re present before God, to hear all things that Are commanded thee of God.
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Surely the Lord is in this place, verse 17. Hee was afraid, and said, how dreadfull is this place? And without our hearts bee stricken with this awfull feare,
Surely the Lord is in this place, verse 17. He was afraid, and said, how dreadful is this place? And without our hearts be stricken with this awful Fear,
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This feare will keepe us in that behaviour and disposition of body and mind, as is meete. 1. It will keepe our bodies from sleepinesse, and all other unreverent behaviour.
This Fear will keep us in that behaviour and disposition of body and mind, as is meet. 1. It will keep our bodies from sleepiness, and all other unreverent behaviour.
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For so will the presence of any man do whom we reverence, and feare, Proverbs 23.1, 2. When thou sittest to eate with a ruler, consider diligently what is before thee,
For so will the presence of any man do whom we Reverence, and Fear, Proverbs 23.1, 2. When thou Sittest to eat with a ruler, Consider diligently what is before thee,
yea, he said of them when they were thus affected, Deut. 5.29. O that there were such a heart in them, that they would feare me, and keepe my commandements alwayes.
yea, he said of them when they were thus affected, Deuteronomy 5.29. Oh that there were such a heart in them, that they would Fear me, and keep my Commandments always.
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It is a signe of a gracelesse heart to beare no reverence to men, Luke. •8. 2. worse, not to reverence any godly man, or care for grieving or offending him, or regarding what he thinks of us, Mat. 18.10. Take heed that ye despise not one of these little ones ;
It is a Signen of a graceless heart to bear no Reverence to men, Lycia. •8. 2. Worse, not to Reverence any godly man, or care for grieving or offending him, or regarding what he thinks of us, Mathew 18.10. Take heed that you despise not one of these little ones;
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and as witnesses to observe their behaviour, 1. Cor. 11. •0 ▪ 3. But chiefly they shew contempt to God, who (as we have heard) is in a speciall sort present here, Levit. 6.2. Reverence my sanctuary, I am the Lord.
and as Witnesses to observe their behaviour, 1. Cor. 11. •0 ▪ 3. But chiefly they show contempt to God, who (as we have herd) is in a special sort present Here, Levit. 6.2. reverence my sanctuary, I am the Lord.
as they that would be loath to loose a word that should be delivered, Vnto me m•n gave care (saith Iob. 29.21, 23.) and waited, and kept silence at my counsell.
as they that would be loath to lose a word that should be Delivered, Unto me m•n gave care (Says Job 29.21, 23.) and waited, and kept silence At my counsel.
And it is said, Luke 19.48. That the people hanged upon Christ. This Gods people are oft called upon for, Mar. 4.23. Christ was wont to say to the people in the beginning of his Doctrine, hearken ;
And it is said, Lycia 19.48. That the people hanged upon christ. This God's people Are oft called upon for, Mar. 4.23. christ was wont to say to the people in the beginning of his Doctrine, harken;
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and againe at the end of his Sermons, vers. 9. And 7.14. Hearken every one of you. Esa. 55.23. Hearken diligently unto me, encline your eare, and come unto me;
and again At the end of his Sermons, vers. 9. And 7.14. Harken every one of you. Isaiah 55.23. Harken diligently unto me, incline your ear, and come unto me;
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Put these things into your eares, saith our Saviour, Luk. 9.44. For 1 the Word is so precious as it is worth the hearkning unto. Psal. 19.10. It is more to be desired then gold, yea then much fine gold;
Put these things into your ears, Says our Saviour, Luk. 9.44. For 1 the Word is so precious as it is worth the Harkening unto. Psalm 19.10. It is more to be desired then gold, yea then much fine gold;
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So that it is noted for a speciall worke of Gods Spirit (which every one of you which find it, in your selves, may take great comfort in) to be able to mind the word, and to attend unto it. Esa. 32.3. The eares of them that heare, shall hearken. And Act. 16.14. It is said of Lydia that the Lord opened her heart, that she attended to the things that were spoken by Paul.
So that it is noted for a special work of God's Spirit (which every one of you which find it, in your selves, may take great Comfort in) to be able to mind the word, and to attend unto it. Isaiah 32.3. The ears of them that hear, shall harken. And Act. 16.14. It is said of Lydia that the Lord opened her heart, that she attended to the things that were spoken by Paul.
every man, and woman should be placed there according to their yeares, and degree, and should keepe their places, 1 Cor. 14.40. Let all things be done decently, and in order.
every man, and woman should be placed there according to their Years, and degree, and should keep their places, 1 Cor. 14.40. Let all things be done decently, and in order.
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Paul joyed in the seemely order be beheld in the Church-assemblies of the Colossians, Col. 2.5. Among other things the Queene of Sheba observed, and admired in Solomons house, the sitting of his servants, in that decent order, was one 1 King. 10.5. and if it were fit they should fit in such a decent order in Solomons house, much more is it fit they should doe so in Gods house;
Paul joyed in the seemly order be beheld in the Church assemblies of the colossians, Col. 2.5. Among other things the Queen of Sheba observed, and admired in Solomons house, the sitting of his Servants, in that decent order, was one 1 King. 10.5. and if it were fit they should fit in such a decent order in Solomons house, much more is it fit they should do so in God's house;
and sit or stand nearer to the pulpit. You should straine curtesie in this case. What a disorder was in that congregation mentioned, Luk. 12.3. they trod one upon another ;
and fit or stand nearer to the pulpit. You should strain courtesy in this case. What a disorder was in that congregation mentioned, Luk. 12.3. they trod one upon Another;
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How should we els profit by any thing we heare? Acts 8.30. Vnderstandest thou what thou readest? saith Philip. So say thou to thy owne heart in hearing, els it is not possible for thee to profit by that thou hearest. Mat. 13.13. In hearing they heare not, neither understand ;
How should we Else profit by any thing we hear? Acts 8.30. Understandest thou what thou Readest? Says Philip. So say thou to thy own heart in hearing, Else it is not possible for thee to profit by that thou Hearst. Mathew 13.13. In hearing they hear not, neither understand;
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they that understand not what they heare, in hearing heare not. Ps. 45.10. Hearken (O daughter) and consider, and incline thine eare. 2 Tim. 2.7. Consider what I say. Yea 2. We should be able also to judge of that we heare, 1 Co•. 10.15. Iudge yee what I say. Iob 21.11. Doth not the eare try words? and the mouth tast his meate? 1 Thes. 5.21.
they that understand not what they hear, in hearing hear not. Ps. 45.10. Harken (Oh daughter) and Consider, and incline thine ear. 2 Tim. 2.7. Consider what I say. Yea 2. We should be able also to judge of that we hear, 1 Co•. 10.15. Judge ye what I say. Job 21.11. Does not the ear try words? and the Mouth taste his meat? 1 Thebes 5.21.
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Christs sheepe can put a difference betweene the voice of their true Pastor, and of a stranger, Ioh. 104, 5. Take notice of this for one chiefe cause why the Word is so unfruitfull, ye heare without understanding. 1. Many understand not what they heare;
Christ sheep can put a difference between the voice of their true Pastor, and of a stranger, John 104, 5. Take notice of this for one chief cause why the Word is so unfruitful, you hear without understanding. 1. Many understand not what they hear;
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but that heavie judgement is upon them, that is mentioned, Mat. 13.14. In them is fulfilled the prophecy of Esayas, by hearing, ye shall heare, and shall not understand, and yet they neither bewaile nor feele it.
but that heavy judgement is upon them, that is mentioned, Mathew 13.14. In them is fulfilled the prophecy of Isaiah, by hearing, you shall hear, and shall not understand, and yet they neither bewail nor feel it.
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That this fire of God that came downe from heaven, should burne in water (as that did that consumed Elias sacrifice that lay soked in such abundance of water,
That this fire of God that Come down from heaven, should burn in water (as that did that consumed Elias sacrifice that lay soaked in such abundance of water,
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If wee could rightly weigh what our nature is, and what a strength and power of corruption, there remaineth still in the best of us, we would see cause to wonder that any of us after we are converted,
If we could rightly weigh what our nature is, and what a strength and power of corruption, there remains still in the best of us, we would see cause to wonder that any of us After we Are converted,
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2, There is a standing in the state of grace, and in a comfortable assurance, and feeling of Gods favour, Rom. 5.2. By Christ we have accesse by faith, into the grace wherein we stand, and rejoyce in the hope of the glory of God.
2, There is a standing in the state of grace, and in a comfortable assurance, and feeling of God's favour, Rom. 5.2. By christ we have access by faith, into the grace wherein we stand, and rejoice in the hope of the glory of God.
Now that any of us, should bee able to stand stedfast, and persevere any of these wayes, that is to say, either in foundnesse of judgement, and profession of the truth;
Now that any of us, should be able to stand steadfast, and persevere any of these ways, that is to say, either in foundnesse of judgement, and profession of the truth;
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and the manifold allurements and tentations unto evill, by examples, and other wayes wee have unto sinne) it is as strange any of us should continue in the state of grace,
and the manifold allurements and tentations unto evil, by Examples, and other ways we have unto sin) it is as strange any of us should continue in the state of grace,
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and every person, and the very ayre it selfe is infected with the plague. That which David saith of wicked men, that live in the greatest prosperity, Psalm. 73.18. may truly bee said of all Gods children, even of those, whose soules prosper, and thrive most in grace, Surely thou hast set them in slippery places.
and every person, and the very air it self is infected with the plague. That which David Says of wicked men, that live in the greatest Prosperity, Psalm. 73.18. may truly be said of all God's children, even of those, whose Souls prosper, and thrive most in grace, Surely thou hast Set them in slippery places.
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or keep our selves from falling fearefully This made the Prophet complaine so, Esa. 6.5. Woe is me, for I am undone, because I am a man of uncleane lips.
or keep our selves from falling fearfully This made the Prophet complain so, Isaiah 6.5. Woe is me, for I am undone, Because I am a man of unclean lips.
Consider what the malice, and subtilty, and power of Satan, our enemy is, and wee shall see just cause to wonder, that any of us should bee able to continue in the state of grace for any time.
Consider what the malice, and subtlety, and power of Satan, our enemy is, and we shall see just cause to wonder, that any of us should be able to continue in the state of grace for any time.
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When our first parents were created after the image of God, in holinesse, and true righteousnesse, his eye was evill toward them, hee could not endure they should continue in that blessed estate for any time.
When our First Parents were created After the image of God, in holiness, and true righteousness, his eye was evil towards them, he could not endure they should continue in that blessed estate for any time.
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This made the Apostle so jealous and fearefull of the Thessalonians, that made so great proceedings in grace, 1 Thess. 3 5. he sent Timothy to them to confirme them lest by some meanes the tempter might have tempted them,
This made the Apostle so jealous and fearful of the Thessalonians, that made so great proceedings in grace, 1 Thess 3 5. he sent Timothy to them to confirm them lest by Some means the tempter might have tempted them,
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Thirdly, Consider how fearefully many others have fallen, some to scandalous and foule sins, some to popery and other heresies, some to profanesse, some to worldlinesse, some to an utter hatred of all religion, that were once farre before us in knowledge and profession of zeale, and piety.
Thirdly, Consider how fearfully many Others have fallen, Some to scandalous and foul Sins, Some to popery and other heresies, Some to profaneness, Some to worldliness, Some to an utter hatred of all Religion, that were once Far before us in knowledge and profession of zeal, and piety.
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How many there be in whom we may see that fulfilled which our Saviour speaketh, Matth. 19.30. Many that were the first (the forwardest in their love to the Word, and in every good duty) are now become the last the backwardest of all others.
How many there be in whom we may see that fulfilled which our Saviour speaks, Matthew 19.30. Many that were the First (the forwardest in their love to the Word, and in every good duty) Are now become the last the backwardest of all Others.
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How many there be that with the dog are fallen againe to the vomit, that once they had cast up, and with the sow lie wallowing in that mire, that once they were washed from,
How many there be that with the dog Are fallen again to the vomit, that once they had cast up, and with the sow lie wallowing in that mire, that once they were washed from,
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as the Apostle speaketh, 2 Pet. 2 22. And shall we not then see cause to wonder, that our selves have been preserved in the state of grace thus long? When we have seene so many to fall on our left hand,
as the Apostle speaks, 2 Pet. 2 22. And shall we not then see cause to wonder, that our selves have been preserved in the state of grace thus long? When we have seen so many to fallen on our left hand,
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and so many on our right hand (as the Psalmist speaketh, Psalme 91.7.) have wee not cause to wonder, that our selves stand still in any measure of uprightnesse and truth of heart?
and so many on our right hand (as the Psalmist speaks, Psalm 91.7.) have we not cause to wonder, that our selves stand still in any measure of uprightness and truth of heart?
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But fourthly and lastly, The greatest cause of all that we have to wonder at our perseverance is the state of grace, is, the consideration of the naughtinesse and corruption of our owne hearts.
But fourthly and lastly, The greatest cause of all that we have to wonder At our perseverance is the state of grace, is, the consideration of the naughtiness and corruption of our own hearts.
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For if we had better hearts of our owne, then other men have had, or were better by nature then they, it were nothing strange that we should stand when they have fallen, that we should overcome all those tentations of Satan,
For if we had better hearts of our own, then other men have had, or were better by nature then they, it were nothing strange that we should stand when they have fallen, that we should overcome all those tentations of Satan,
as any other have had. 1. We are by nature as weake as water, as unable to stand against the strength of those mighty enemies, we are daily in danger of and have cause to cry with Iehosaphat, 2 Chron. 20.12. We have no might to withstand this great company that commeth against us.
as any other have had. 1. We Are by nature as weak as water, as unable to stand against the strength of those mighty enemies, we Are daily in danger of and have cause to cry with Jehoshaphat, 2 Chronicles 20.12. We have no might to withstand this great company that comes against us.
In respect whereof the best of us have cause to complaine of our selves, as the Lord doth of Ephraim, Hos. 6.4. Our goodnesse is as a morning cloud, and as the early dew it goeth away.
In respect whereof the best of us have cause to complain of our selves, as the Lord does of Ephraim, Hos. 6.4. Our Goodness is as a morning cloud, and as the early due it Goes away.
And none of us all are any better then they were in that point. 3. There is such a deale of corruption remaining still in every one of our hearts, of pride,
And none of us all Are any better then they were in that point. 3. There is such a deal of corruption remaining still in every one of our hearts, of pride,
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And what heart of all ours is there that hath not in it these cares of the world and lusts of other things? And is it not then strange that any grace should live and grow in us,
And what heart of all ours is there that hath not in it these Cares of the world and Lustiest of other things? And is it not then strange that any grace should live and grow in us,
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And is it not then strange that the spirit of grace should abide in us and not forsake us utterly, in whose hearts he seeth so much uncleannesse as he doth in every one of us? That he that once said, Gen. 6.3.
And is it not then strange that the Spirit of grace should abide in us and not forsake us utterly, in whose hearts he sees so much uncleanness as he does in every one of us? That he that once said, Gen. 6.3.
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For we wrestle against principalities and powers, and against the rulers of the darknesse of this world, against spirituall wickednesse in high places.
For we wrestle against principalities and Powers, and against the Rulers of the darkness of this world, against spiritual wickedness in high places.
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Secondly, His admirable goodnesse is the cause of this, and the unchangablenesse of his love to them whom he hath once effectually called, called according to his purpose, and eternall counsell,
Secondly, His admirable Goodness is the cause of this, and the unchangablenesse of his love to them whom he hath once effectually called, called according to his purpose, and Eternal counsel,
As soone as Samuel had anointed him the spirit of the Lord came upon him (as the Text saith, 1 Sam. 10.6, 9) and he was turned into another man, God gave him another heart.
As soon as Samuel had anointed him the Spirit of the Lord Come upon him (as the Text Says, 1 Sam. 10.6, 9) and he was turned into Another man, God gave him Another heart.
But if God have advanced any of us to this dignity to be a true Convert, to be effectually called, Ioh. 1.12. he never repenteth him of it, this favour and love of God is unchangable, and everlasting.
But if God have advanced any of us to this dignity to be a true Convert, to be effectually called, John 1.12. he never Repenteth him of it, this favour and love of God is unchangeable, and everlasting.
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The gifts, and calling of God are without repentance, as the Apostle speaketh, Rom. 11.29. In respect of this good, and perfect gift, the Apostle calleth the Lord Iam. 1.17. the father of lights, in whom is no variablenesse neither shadow of turning.
The Gifts, and calling of God Are without Repentance, as the Apostle speaks, Rom. 11.29. In respect of this good, and perfect gift, the Apostle calls the Lord Iam. 1.17. the father of lights, in whom is no variableness neither shadow of turning.
First, Seeing sanctifying grace is of such constancie and a fruit of Gods everlasting and unchangable love, ô how carefull should we be to get grace if wee want it,
First, Seeing sanctifying grace is of such constancy and a fruit of God's everlasting and unchangeable love, o how careful should we be to get grace if we want it,
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and honour, and health) are of no continuance. And that that Paul saith of Riches, 1 Tim 6.17. may be said of them all, they are uncertaine riches, uncertaine good things, But true grace is durable riches, as Solomon calleth it, Pro. 8.18. These are the sure mercies of David as the Holy Ghost calleth them, Esa. 55.3. 2. No other good thing we can enjoy, is any certaine argument of Gods speciall love and favour.
and honour, and health) Are of no Continuance. And that that Paul Says of Riches, 1 Tim 6.17. may be said of them all, they Are uncertain riches, uncertain good things, But true grace is durable riches, as Solomon calls it, Pro 8.18. These Are the sure Mercies of David as the Holy Ghost calls them, Isaiah 55.3. 2. No other good thing we can enjoy, is any certain argument of God's special love and favour.
No man knoweth either love, or hatred, by any thing that is before him, saith Solomon, Eccle. 9.1. Esau of whom it is said God hated him, Mal. 1.3. yet did enjoy all worldly blessings in greater measure then Iacob did, as is plaine by that speech of Moses, Gen. 36.31.
No man Knoweth either love, or hatred, by any thing that is before him, Says Solomon, Eccle. 9.1. Esau of whom it is said God hated him, Malachi 1.3. yet did enjoy all worldly blessings in greater measure then Iacob did, as is plain by that speech of Moses, Gen. 36.31.
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Say with David, Psal. 116.7, 8. The Lord hath dealt bountifully with thee, for thou hast delivered my soule from death, mine eyes from teares, and my feet from falling.
Say with David, Psalm 116.7, 8. The Lord hath dealt bountifully with thee, for thou hast Delivered my soul from death, mine eyes from tears, and my feet from falling.
Yea take thou up that thanksgiving, which of all the formes of thanksgiving, that we read of in Scripture, hath been most in use with Gods Saints (as if it were not for spending of time, I could give you many instances of) I meane that Psal. 106.1. Praise ye the Lord, ô give thanks unto the Lord for he is good, for his mercy endureth for ever.
Yea take thou up that thanksgiving, which of all the forms of thanksgiving, that we read of in Scripture, hath been most in use with God's Saints (as if it were not for spending of time, I could give you many instances of) I mean that Psalm 106.1. Praise you the Lord, o give thanks unto the Lord for he is good, for his mercy Endureth for ever.
And that which the Apostle there speaketh of his labours, we must say in this case It is not I, that have held out all this while, not I but the grace of God which was with me.
And that which the Apostle there speaks of his labours, we must say in this case It is not I, that have held out all this while, not I but the grace of God which was with me.
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but watchfull and wary and fearfull to offend God, who if he do but let go his hold and withdraw his hand, we cannot stand one moment longer, no more then a child of a yeare old,
but watchful and wary and fearful to offend God, who if he do but let go his hold and withdraw his hand, we cannot stand one moment longer, no more then a child of a year old,
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Because we have no ability to preserve our selves in the state of grace, but all dependeth upon the power and goodnesse of God, therfore we must feare.
Because we have no ability to preserve our selves in the state of grace, but all dependeth upon the power and Goodness of God, Therefore we must Fear.
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and this feare is a principall meanes whereby he doth preserve them from falling away. This is plaine, Ier. 32.40. I will make an everlasting covenant with them, and I will not turne away from them, to doe them good;
and this Fear is a principal means whereby he does preserve them from falling away. This is plain, Jeremiah 32.40. I will make an everlasting Covenant with them, and I will not turn away from them, to do them good;
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but yet if we grow secure and neglect the meanes whereby we may preserve grace in our selves and keepe it alive, whereby wee may preserve our selves from falling away, we may quench the spirit in our selves.
but yet if we grow secure and neglect the means whereby we may preserve grace in our selves and keep it alive, whereby we may preserve our selves from falling away, we may quench the Spirit in our selves.
and from falling finally, from falling into such pits as he should never be able to get out of againe, from taking such falls as the Apostle speaketh of, Heb. 6.6.
and from falling finally, from falling into such pits as he should never be able to get out of again, from taking such falls as the Apostle speaks of, Hebrew 6.6.
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This is plaine by the words of David in the 8. verse of this Psalme, Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce.
This is plain by the words of David in the 8. verse of this Psalm, Make me to hear joy and gladness that the bones which thou hast broken may rejoice.
There are many broad differences betweene them, as you shall heare in the second preservative which the Scripture giveth us against this first tentation, and that is this
There Are many broad differences between them, as you shall hear in the second preservative which the Scripture gives us against this First tentation, and that is this
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1. She was not in a dead sleepe, not quite overcome with security. 2. So soone as she heard the voice, of Christ, she certainely knew it to be his voice,
1. She was not in a dead sleep, not quite overcome with security. 2. So soon as she herd the voice, of christ, she Certainly knew it to be his voice,
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and dangerous falls they are apt to take. To them I may say as the Apostle speaketh in another case, 1 Cor. 9.10. This is altogether for your sakes, for your sakes no doubt it is written.
and dangerous falls they Are apt to take. To them I may say as the Apostle speaks in Another case, 1 Cor. 9.10. This is altogether for your sakes, for your sakes no doubt it is written.
This is written not for the encouragement of senslesse, and secure worldlings, but for the comfort of poore sinners that are humbled in sense of their often failings,
This is written not for the encouragement of senseless, and secure worldlings, but for the Comfort of poor Sinners that Are humbled in sense of their often failings,
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but in God which raiseth the dead. 2. To keepe us from pride; As we see in the case of the blessed Apostle, 2 Cor. 12.7. Tho whom lest he should be exalted above measure through the abundance of revelations, there was given to him a thorne in the flesh, the messenger of Sathan to buffet him.
but in God which Raiseth the dead. 2. To keep us from pride; As we see in the case of the blessed Apostle, 2 Cor. 12.7. Tho whom lest he should be exalted above measure through the abundance of revelations, there was given to him a thorn in the Flesh, the Messenger of Sathan to buffet him.
When the Apostle had said, Romanes 5.6. When we were yet without strength, in due time Christ died for the ungodly, He addeth and inferreth, ver. 8. God commendeth his love towards us in this.
When the Apostle had said, Romans 5.6. When we were yet without strength, in due time christ died for the ungodly, He adds and infers, ver. 8. God commends his love towards us in this.
Gods power is made (that is, declared to be) perfect through our weaknesse, as the Apostle speaketh, 2 Cor. 12.9.3. God glorifieth his goodnesse and mercy in continuing so constant in his love to such unconstant ones as we are.
God's power is made (that is, declared to be) perfect through our weakness, as the Apostle speaks, 2 Cor. 12.9.3. God Glorifieth his Goodness and mercy in Continuing so constant in his love to such unconstant ones as we Are.
So when the Church grew secure and lazie and neglected her watch, her well-beloved (to correct her for this) withdrew himselfe for a time, Cant. 5.2 — 6. 2. God glorifieth his mighty power in this, by making such weake wretches as we oft shew our selves to be, able to hold out to the end,
So when the Church grew secure and lazy and neglected her watch, her well-beloved (to correct her for this) withdrew himself for a time, Cant 5.2 — 6. 2. God Glorifieth his mighty power in this, by making such weak wretches as we oft show our selves to be, able to hold out to the end,
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When good Hezekiah waxed cold in his thankfullnesse to God, for his great deliverance, and his heart began to be lifted up, 2 Chron. 32.25. it is said, verse 31. God left him a while and let him slip.
When good Hezekiah waxed cold in his thankfulness to God, for his great deliverance, and his heart began to be lifted up, 2 Chronicles 32.25. it is said, verse 31. God left him a while and let him slip.
if he did not see it were for his owne glory, and for our good also (for these two are inseparably coupled together) to let go his hold sometimes in part,
if he did not see it were for his own glory, and for our good also (for these two Are inseparably coupled together) to let go his hold sometime in part,
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And you wil easily conceive it cannot be otherwise if you remember what you heard the last day. 1 What a world they live in. 2 What a kind of enemy Satan is. 3 What a deale of corruption remained in the nature of the best of them, still after their regeneration.
And you will Easily conceive it cannot be otherwise if you Remember what you herd the last day. 1 What a world they live in. 2 What a kind of enemy Satan is. 3 What a deal of corruption remained in the nature of the best of them, still After their regeneration.
By many more examples it might be made evident, that in the holiest of Gods servants there hath beene much variablenesse and shew of changing and falling in all these three degrees.
By many more Examples it might be made evident, that in the Holiest of God's Servants there hath been much variableness and show of changing and falling in all these three Degrees.
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Yea you shall find him slipping againe into that very sinne, after he had (doubtlesse) repented of it, Gen. 20.2. 2. You shall heare David professing sometimes a strong and firme resolution that way, Psal. 26.11. As for mee, I will walke in mine integrity. And Psal. 119.106. I have sworne and I will performe it, that I will keepe thy righteous judgements.
Yea you shall find him slipping again into that very sin, After he had (doubtless) repented of it, Gen. 20.2. 2. You shall hear David professing sometime a strong and firm resolution that Way, Psalm 26.11. As for me, I will walk in mine integrity. And Psalm 119.106. I have sworn and I will perform it, that I will keep thy righteous Judgments.
and from thy kindred, and from thy fathers house, unto a land that I will shew thee, Gen. 12.1. he durst not breake or neglect such a commandement as this.
and from thy kindred, and from thy Father's house, unto a land that I will show thee, Gen. 12.1. he durst not break or neglect such a Commandment as this.
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Who shall separate us from the love of Christ? At another time (2 Cor. 7.5.) you shall heare him complaine of inward feares and terrours. 3. For their conscionable care to please God in all their waies, they have shewed great inconstancy in that also. 1. Abraham was sometimes so obedient unto God,
Who shall separate us from the love of christ? At Another time (2 Cor. 7.5.) you shall hear him complain of inward fears and terrors. 3. For their conscionable care to please God in all their ways, they have showed great inconstancy in that also. 1. Abraham was sometime so obedient unto God,
You shall heare him complaining, Psalme 88.15. While I suffer thy terrours, I am distracted. And blessed Paul who at one time speaketh so triumphantly, Romanes 8.35.
You shall hear him complaining, Psalm 88.15. While I suffer thy terrors, I am distracted. And blessed Paul who At one time speaks so triumphantly, Romans 8.35.
The Lord is my light, and my salvation whom shall I feare? Psalme 27.1. At another time you shall finde him quite void of this assurance, Psalme 31.22. I said in my hast I am cut off from before thine eyes.
The Lord is my Light, and my salvation whom shall I Fear? Psalm 27.1. At Another time you shall find him quite void of this assurance, Psalm 31.22. I said in my haste I am Cut off from before thine eyes.
And sometimes againe you shall heare him complaining of the deadnesse of his heart, that he could serve God with no life or cheerefullnesse at all, Psalme 119 25. My soule cleaveth to the dust, quicken thou mee according to thy Word.
And sometime again you shall hear him complaining of the deadness of his heart, that he could serve God with no life or cheerefullnesse At all, Psalm 119 25. My soul cleaveth to the dust, quicken thou me according to thy Word.
First, The choisest of Gods servants, and such as unto whom the Lord hath given the best testimony in his Word have beene in this case that thou art in, subject to this variablenesse to these alterations in their spirituall estate.
First, The Choicest of God's Servants, and such as unto whom the Lord hath given the best testimony in his Word have been in this case that thou art in, Subject to this variableness to these alterations in their spiritual estate.
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Lecture LXXI. On Psalme 51.5. October 9. 1627. THe fift, and last point of application is to comfort, and strengthen those poore soules that being indeed in the state of grace, are yet much perplexed that either they are already or shall and may hereafter fall fearefully from it. Two tentations there be whereby the best of Gods servants are often troubled greatly in this point, of their perseverance in grace.
Lecture LXXI. On Psalm 51.5. October 9. 1627. THe fift, and last point of application is to Comfort, and strengthen those poor Souls that being indeed in the state of grace, Are yet much perplexed that either they Are already or shall and may hereafter fallen fearfully from it. Two tentations there be whereby the best of God's Servants Are often troubled greatly in this point, of their perseverance in grace.
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or by the violence of any tentation, they doe not onely feele inward checks for their fall in themselves ( the spirit lusting against the flesh as the Apostle speaketh, Gal. 5.17.) but a greater aptnesse to rise againe when God shall be pleased to give them the meanes of recovery,
or by the violence of any tentation, they do not only feel inward Checks for their fallen in themselves (the Spirit lusting against the Flesh as the Apostle speaks, Gal. 5.17.) but a greater aptness to rise again when God shall be pleased to give them the means of recovery,
When his soule cleaved to the dust yet he cryed still to God. 2. When they have lost their assurance of Gods favour in the greatest fits of infidelity that ever they have, they dare not then doe any thing that might offend him, they seeke and cry to God still, thirst after nothing more,
When his soul cleaved to the dust yet he cried still to God. 2. When they have lost their assurance of God's favour in the greatest fits of infidelity that ever they have, they Dare not then do any thing that might offend him, they seek and cry to God still, thirst After nothing more,
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This were easie to be shewed in all the three degrees I mentioned before of the spirituall decayes and falls, that the regenerate subject unto, which when thou findest in thy selfe thou maist take comfort. 1. When they have lost that cheerefullnesse and vigour of spirit wherewith they were wont to performe spirituall duties, the delight they were wont to take in the Word,
This were easy to be showed in all the three Degrees I mentioned before of the spiritual decays and falls, that the regenerate Subject unto, which when thou Findest in thy self thou Mayest take Comfort. 1. When they have lost that cheerefullnesse and vigour of Spirit wherewith they were wont to perform spiritual duties, the delight they were wont to take in the Word,
Whether we understand by the truth saving knowledge or sincerity of heart, the proofe is pregnant that where once it is, it is of a lasting nature. 3. God in his Word hath said, 1 Ioh. 3.9. He that is borne of God doth not commit sinne, (that is, doth not sin as the wicked man doth of whom he had spoken verse 8. with the full sway of his soule) for his seed (saith he, the seed of God, the seed of grace and regeneration, that incorruptible seed as the Apostle Peter calleth it, 1 Pet. 1.23.) remaineth in him; and he cannot sinne (he cannot so fall as apostates) because he is borne of God.
Whither we understand by the truth Saving knowledge or sincerity of heart, the proof is pregnant that where once it is, it is of a lasting nature. 3. God in his Word hath said, 1 John 3.9. He that is born of God does not commit sin, (that is, does not sin as the wicked man does of whom he had spoken verse 8. with the full sway of his soul) for his seed (Says he, the seed of God, the seed of grace and regeneration, that incorruptible seed as the Apostle Peter calls it, 1 Pet. 1.23.) remains in him; and he cannot sin (he cannot so fallen as apostates) Because he is born of God.
when the houre of death shall come, and that last, and sharpest skirmish that I must looke to have with Satan, I feare I shall then be unable to stand,
when the hour of death shall come, and that last, and Sharpest skirmish that I must look to have with Satan, I Fear I shall then be unable to stand,
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as to fall finally, but certainly thou shalt recover thy selfe before thou dyest. When the Apostle had spoken, 1 Iohn 5.17. of the sin unto death, hee addeth in the next words, this comfortable sentence, verse 18. Wee know that whosoever is borne of God sinneth not.
as to fallen finally, but Certainly thou shalt recover thy self before thou Dies. When the Apostle had spoken, 1 John 5.17. of the since unto death, he adds in the next words, this comfortable sentence, verse 18. we know that whosoever is born of God Sinneth not.
See this also plainly taught us, Psal. 15. where the Prophet having described the upright hearted Christian, by sundry properties and actions, hee concludeth verse 5. Hee that doth these things, shall never bee mooved ;
See this also plainly taught us, Psalm 15. where the Prophet having described the upright hearted Christian, by sundry properties and actions, he Concludeth verse 5. He that does these things, shall never be moved;
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There bee two pillars that uphold him, and make it impossible for him to fall in that manner, of which I spake the last day. 1. The almighty power of God. 2. The unchangeable love of God.
There be two pillars that uphold him, and make it impossible for him to fallen in that manner, of which I spoke the last day. 1. The almighty power of God. 2. The unchangeable love of God.
Both fitly typified by those two pillars we read of, 1 Kin 7.21. that were in Solomons Temple, which was also it selfe, a type of the Church and people of God, the one was called Iachin, that is to say, he will establish, the other, Boaz, in him is strength. First.
Both fitly typified by those two pillars we read of, 1 Kin 7.21. that were in Solomons Temple, which was also it self, a type of the Church and people of God, the one was called Jachin, that is to say, he will establish, the other, Boaz, in him is strength. First.
Vpon this pillar doth Paul ground his confidence, 2 Tim. 1.12. I am not ashamed, for I know whom I have beleeved, and I am perswaded, that hee is able to keepe that which I have committed unto him, against that day.
Upon this pillar does Paul ground his confidence, 2 Tim. 1.12. I am not ashamed, for I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him, against that day.
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in those is continuance, and wee shall bee saved. And so doth David, Psalm. 23.6. Surely, goodnesse and mercy shall follow mee all the dayes of my life. And 48.14. This God is our God for ever and ever, he will be our guide even unto death.
in those is Continuance, and we shall be saved. And so does David, Psalm. 23.6. Surely, Goodness and mercy shall follow me all the days of my life. And 48.14. This God is our God for ever and ever, he will be our guide even unto death.
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This helpe the Church used when she had lost her beloved, Can. 3.2, 3. She went about the city to private Christians, she went unto the Watchmen the Ministers of the Word, that they might helpe her to recover her comfort, to raise her up againe when she was fallen.
This help the Church used when she had lost her Beloved, Can. 3.2, 3. She went about the City to private Christians, she went unto the Watchmen the Ministers of the Word, that they might help her to recover her Comfort, to raise her up again when she was fallen.
And as daily experience sheweth in them that by fevers or otherwaies have their braines distempered, they that visit them may discerne much goodnesse in them,
And as daily experience shows in them that by fevers or otherways have their brains distempered, they that visit them may discern much Goodness in them,
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Heere is a notable priviledge that Gods child hath above all hypocrites and wicked men in the world, the more narrowly he prieth into himselfe, the more diligently he searcheth into his own heart and waies the more comfort he hath in his estate.
Here is a notable privilege that God's child hath above all Hypocrites and wicked men in the world, the more narrowly he prieth into himself, the more diligently he Searches into his own heart and ways the more Comfort he hath in his estate.
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That the Lord should notwithstanding all this, have so gracious respect unto us, and to our poore service as he hath, this doth notably set forth his admirable goodnesse and mercy towards us.
That the Lord should notwithstanding all this, have so gracious respect unto us, and to our poor service as he hath, this does notably Set forth his admirable Goodness and mercy towards us.
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This blessed Paul complained of, Rom. 7.18. To will, is present with mee (this was doubtlesse the speech of a regenerate man) but how to performe that which is good, I find not.
This blessed Paul complained of, Rom. 7.18. To will, is present with me (this was doubtless the speech of a regenerate man) but how to perform that which is good, I find not.
I know thy works and thy labour, and thy patience, and how thou canst not beare them which are evill, saith Christ to the poore Angell of the Church of Ephesus, Rev. 2.2. that had lost his first love, and was much decayed, and fallen away in his goodnesse.
I know thy works and thy labour, and thy patience, and how thou Canst not bear them which Are evil, Says christ to the poor Angel of the Church of Ephesus, Rev. 2.2. that had lost his First love, and was much decayed, and fallen away in his Goodness.
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There is not any patience that the poore weake Christian hath shewed in suffering ought for Christs sake, not any paines hee hath taken to get to heaven, not any zeale hee hath shewed against sin,
There is not any patience that the poor weak Christian hath showed in suffering ought for Christ sake, not any pains he hath taken to get to heaven, not any zeal he hath showed against since,
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Hee seeth no iniquitie in Iacob (as Baalam himselfe was constrained in the spirit of prophecy to confesse, Numbers 23.21.) nor transgression in Israel. Hee doth not for these spots and blemishes that are in our services, wee doe unto him, reject us or our services,
He sees no iniquity in Iacob (as Balaam himself was constrained in the Spirit of prophecy to confess, Numbers 23.21.) nor Transgression in Israel. He does not for these spots and blemishes that Are in our services, we do unto him, reject us or our services,
He did not reject the service that Rahab did him, in saving of the spies, though she had blemished, and stained it with a lye, Ioshua 2.4, 5. but accepted, and commended it, Hebrewes 11.31. The prayer that Ioshua made, when (out of impatiency) he cryed, Iosh. 7.7. Would to God wee had beene content, and dwelt on the other side of Iordan, and never come into Canaan ;
He did not reject the service that Rahab did him, in Saving of the spies, though she had blemished, and stained it with a lie, Ioshua 2.4, 5. but accepted, and commended it, Hebrews 11.31. The prayer that Ioshua made, when (out of impatiency) he cried, Joshua 7.7. Would to God we had been content, and dwelled on the other side of Iordan, and never come into Canaan;
When David in his prayer, was so full of infidelity, that hee said in his hast, I am cut off from before thine eyes, neverthelesse (saith hee Psalme 31.22.) thou heardest the voice of my supplications, when I cryed unto thee.
When David in his prayer, was so full of infidelity, that he said in his haste, I am Cut off from before thine eyes, nevertheless (Says he Psalm 31.22.) thou heardest the voice of my supplications, when I cried unto thee.
and was troubled, and his spirit was overwhelmed (as he saith, Psal. 77.2, 3. A poore prayer you may thinke it was that a man in that case could make) yet did not God reject that prayer that was so foully stained,
and was troubled, and his Spirit was overwhelmed (as he Says, Psalm 77.2, 3. A poor prayer you may think it was that a man in that case could make) yet did not God reject that prayer that was so foully stained,
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When Moses had shewed a great deale both of impatiency, and infidelity when God bad him only speake unto the rocke before the people (as you shall read, Num. 20.10, 11.) yet did not God reject his service for this,
When Moses had showed a great deal both of impatiency, and infidelity when God bade him only speak unto the rock before the people (as you shall read, Num. 20.10, 11.) yet did not God reject his service for this,
It is God worketh in us, both to will, and to doe, as the Apostle speaketh, Phil. 2.13. In those poore prayers that the faithfull soule maketh, when his spirit is overwhelmed so, that hee knoweth not what to pray as hee ought, the spirit it selfe maketh intercession for us, with groanings that cannot bee uttered ;
It is God works in us, both to will, and to do, as the Apostle speaks, Philip 2.13. In those poor Prayers that the faithful soul makes, when his Spirit is overwhelmed so, that he Knoweth not what to pray as he ought, the Spirit it self makes Intercession for us, with groanings that cannot be uttered;
The Lord had respect to Abel, and to his offering, saith Moses, Genes. 4.4. Wee that are evill (ye know) can beare with much in them that wee love dearely.
The Lord had respect to Abel, and to his offering, Says Moses, Genesis. 4.4. we that Are evil (you know) can bear with much in them that we love dearly.
As it is said of Aaron the high Priest ( Exod. 28 38.) that he did beare the iniquity of the holy things that Gods people did offer, in all their holy gifts.
As it is said of Aaron the high Priest (Exod 28 38.) that he did bear the iniquity of the holy things that God's people did offer, in all their holy Gifts.
Our spirituall sacrifices are acceptable to God by Iesus Christ, as the Apostle speaketh, 1 Pet. 2 5. For he presenteth them to his father in the merit of his sacrifice,
Our spiritual Sacrifices Are acceptable to God by Iesus christ, as the Apostle speaks, 1 Pet. 2 5. For he presents them to his father in the merit of his sacrifice,
The good Lord pardon every one (saith good Hezechiah in his prayer, 2 Chron. 38.18, 19. and the Lord hearkened to him, verse 20.) that prepareth his heart to seeke God,
The good Lord pardon every one (Says good Hezekiah in his prayer, 2 Chronicles 38.18, 19. and the Lord harkened to him, verse 20.) that Prepareth his heart to seek God,
As the poore man in the Gospell was, that hee could beleeve no better. Mar. 9.24. In all their coldnesse in prayer, in all their wandrings, and evill thoughts they find then, they can say with the spouse, Cant. 5.2. I sleep, but my heart waketh.
As the poor man in the Gospel was, that he could believe no better. Mar. 9.24. In all their coldness in prayer, in all their wanderings, and evil thoughts they find then, they can say with the spouse, Cant 5.2. I sleep, but my heart waketh.
though they in doing this service, had excused themselves by a lye, as yee may see, verse 19. Yea, those services that we do unto God with sensible untowardnesse, unwillingnesse,
though they in doing this service, had excused themselves by a lie, as ye may see, verse 19. Yea, those services that we do unto God with sensible untowardness, unwillingness,
Because the mid-wives feared God, (saith Moses, Exodus 1.20, 21. and saved the childrens lives) therefore God dealt well with the mid-wives, and made them houses ;
Because the midwives feared God, (Says Moses, Exodus 1.20, 21. and saved the Children's lives) Therefore God dealt well with the midwives, and made them houses;
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The poore mans sacrifice, who was able to bring but a turtle Dove, or a young Pigeon, was an offering of as sweet a savour unto the Lord (as you shall find Levit. 1.17) as the rich mans was, that brought never so many sheepe, or oxen either.
The poor men sacrifice, who was able to bring but a turtle Dove, or a young Pigeon, was an offering of as sweet a savour unto the Lord (as you shall find Levit. 1.17) as the rich men was, that brought never so many sheep, or oxen either.
and such as may seeme to bee of least use unto him. See what Christ saith of the poore widdowes two mites, Luke 21.3. of a cup of cold water given to one of his little ones in the name of a Disciple, Matth. 10.42. and what the Apostle saith Colos. 3 24. of the conscionable service, that a poore drudge, that had an infidell to his master did, Know that of the Lord, ye shall receive the reward of inheritance.
and such as may seem to be of least use unto him. See what christ Says of the poor widow's two mites, Lycia 21.3. of a cup of cold water given to one of his little ones in the name of a Disciple, Matthew 10.42. and what the Apostle Says Colos 3 24. of the conscionable service, that a poor drudge, that had an infidel to his master did, Know that of the Lord, you shall receive the reward of inheritance.
Let me see thy countenance (saith Christ to his Church, Cant. 2.14) let me heare thy voice. And Iohn 4.23. The father seeketh such worshippers, as worship him in spirit and truth;
Let me see thy countenance (Says christ to his Church, Cant 2.14) let me hear thy voice. And John 4.23. The father seeks such worshippers, as worship him in Spirit and truth;
Thy voice is sweet, saith Christ to his Church, Cant. 2 14 ▪ In which respect, hee compareth the hearts of his people that are able to pray, Revel ▪ 5 8. unto golden vialls full of sweet odours.
Thy voice is sweet, Says christ to his Church, Cant 2 14 ▪ In which respect, he compareth the hearts of his people that Are able to pray, Revel ▪ 5 8. unto golden vials full of sweet odours.
If yee will obey my voice indeed (saith the Lord to the children of Israel, Exodus 19.5.) and keep my Covenant, then ye shall be pecuculiar treasure vnto me above all people. And Mala. 3.17.
If ye will obey my voice indeed (Says the Lord to the children of Israel, Exodus 19.5.) and keep my Covenant, then you shall be pecuculiar treasure unto me above all people. And Mala. 3.17.
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Lecture LXXII. On Psalme 51.5. Octob. 16. 1627. IT followeth now, that wee proceed to the fourth and last point, wherein the admirable goodnesse of God, is set forth by the Doctrine of originall sin; and that is this.
Lecture LXXII. On Psalm 51.5. October 16. 1627. IT follows now, that we proceed to the fourth and last point, wherein the admirable Goodness of God, is Set forth by the Doctrine of original since; and that is this.
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and falling oft into many actuall sins, but having also still in us so vile a nature, such a fountaine of corruption, that maketh us wee cannot cease from sin any one moment,
and falling oft into many actual Sins, but having also still in us so vile a nature, such a fountain of corruption, that makes us we cannot cease from since any one moment,
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and like the troubled sea that cannot rest (it is the Prophets comparison, though in another sense, Esa. 57.20.) is ever casting up some filthy myre and dirt or other, to defile our best actions by;
and like the troubled sea that cannot rest (it is the prophets comparison, though in Another sense, Isaiah 57.20.) is ever casting up Some filthy mire and dirt or other, to defile our best actions by;
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And it is to bee applied 1. By way of prevention unto carnall and wicked men, who are apt to draw that comfort unto themselves from it, that belongeth not unto them. 2. By way of incouragement unto the people of God, who receive not that comfort from it, that they ought to doe. First.
And it is to be applied 1. By Way of prevention unto carnal and wicked men, who Are apt to draw that Comfort unto themselves from it, that belongeth not unto them. 2. By Way of encouragement unto the people of God, who receive not that Comfort from it, that they ought to do. First.
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And therefore (saith hee) why should my slips and infirmities disquiet mee? And what are these slips and infirmities (I pray you) that he speaketh of? Surely, swearing ordinarily, making himselfe merry now and then with deriding religion, and good men;
And Therefore (Says he) why should my slips and infirmities disquiet me? And what Are these slips and infirmities (I pray you) that he speaks of? Surely, swearing ordinarily, making himself merry now and then with deriding Religion, and good men;
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This was just the presumptuous conceit, and perswasion of that Pharisee our Saviour speaketh of, Luke 18.11, 12. And certainly the world is full of such Pharisees, even in these dayes.
This was just the presumptuous conceit, and persuasion of that Pharisee our Saviour speaks of, Lycia 18.11, 12. And Certainly the world is full of such Pharisees, even in these days.
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Consider who they are that the Lord standeth so graciously affected unto, whose slips and infirmities hee useth thus to winke at, whose imperfect services, hee is wont thus to delight in, and reward.
Consider who they Are that the Lord Stands so graciously affected unto, whose slips and infirmities he uses thus to wink At, whose imperfect services, he is wont thus to delight in, and reward.
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nor take in good part such service as thou usest to doe unto him. The Lord hath promised, Mat. 3.17. To spare and beare with his children as a man spareth his son that serveth him.
nor take in good part such service as thou usest to do unto him. The Lord hath promised, Mathew 3.17. To spare and bear with his children as a man spares his son that serves him.
Did he beare with David when he fell to adultery? No no, he beat him so sore for it, (as David complaineth heere, ver. 8.) that he brake his bones with beating of him.
Did he bear with David when he fell to adultery? No no, he beatrice him so soar for it, (as David Complaineth Here, ver. 8.) that he brake his bones with beating of him.
And if God will not winke at such faults as thine are in his dearest children, canst thou hope that he will winke at them in thee, that art still a child of wrath? If God will not accept of the services that his dearest children doe unto him,
And if God will not wink At such Faults as thine Are in his dearest children, Canst thou hope that he will wink At them in thee, that art still a child of wrath? If God will not accept of the services that his dearest children do unto him,
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unlesse they be sensible of those corruptions wherewith they are stained, canst thou hope that he will accept of thine? And what talkest thou of thy serving of God,
unless they be sensible of those corruptions wherewith they Are stained, Canst thou hope that he will accept of thine? And what talkest thou of thy serving of God,
nor doe any good thing in thy life. That which the Prophet saith, Ieremie 6.10. of such as thou art, their eare is uncircumcised and they cannot hearken, thou couldst never in thy life heare one Sermon to any purpose;
nor doe any good thing in thy life. That which the Prophet Says, Ieremie 6.10. of such as thou art, their ear is uncircumcised and they cannot harken, thou Couldst never in thy life hear one Sermon to any purpose;
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Thou never didst worke of mercy in thy life, thou didst never make conscience of dealing justly and truly with thy neighbour, Matthew 12.34. How can ye being evill speake good things? Luke 6.43. A corrupt tree bringeth not forth good fruit.
Thou never didst work of mercy in thy life, thou didst never make conscience of dealing justly and truly with thy neighbour, Matthew 12.34. How can you being evil speak good things? Luke 6.43. A corrupt tree brings not forth good fruit.
or in the measure, or in matter of circumstance (as the best workes of the faithfull may be) but they are utterly void of that which is the very substance,
or in the measure, or in matter of circumstance (as the best works of the faithful may be) but they Are utterly void of that which is the very substance,
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and that giveth life, and being to a good worke, that is, faith that worketh by love, Gal. 5 6. The third and last thing I have to say to this man, is this.
and that gives life, and being to a good work, that is, faith that works by love, Gal. 5 6. The third and last thing I have to say to this man, is this.
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Thou not being Gods child, nor being in Christ, but living in the state of impenitency as thou dost and continuing therein, shalt find the Lord every whit as austere and rigorous towards thee,
Thou not being God's child, nor being in christ, but living in the state of impenitency as thou dost and Continuing therein, shalt find the Lord every whit as austere and rigorous towards thee,
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What have I to doe (saith the Lord, Esa. 1.11.) with the multitude of your sacrifices? As if he had said, What care I for them? And ver. 12. Who required this at your hands to tread in my courts? As if he should say, What doe you heere? Any other place were fitter for you then this.
What have I to do (Says the Lord, Isaiah 1.11.) with the multitude of your Sacrifices? As if he had said, What care I for them? And ver. 12. Who required this At your hands to tread in my Courts? As if he should say, What do you Here? Any other place were fitter for you then this.
The sacrifice of the wicked is an abomination unto the Lord, saith Solomon, Pro. 15.8. Incense is an abomination unto me (saith the Lord, Esa. 1.13.) the new Mosnes and Sabbaths and calling of assemblies, I cannot away with.
The sacrifice of the wicked is an abomination unto the Lord, Says Solomon, Pro 15.8. Incense is an abomination unto me (Says the Lord, Isaiah 1.13.) the new Mosnes and Sabbaths and calling of assemblies, I cannot away with.
If any man shall object, and say, Would you not then have wicked men to come to Church? Would you not have them to pray and read the Word? Would you have no man to doe any good worke but such as are godly?
If any man shall Object, and say, Would you not then have wicked men to come to Church? Would you not have them to pray and read the Word? Would you have no man to do any good work but such as Are godly?
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and ver. 14. They have not cryed unto me with their heart. Yea he condemneth the very Atheist, Psal. 14.4. for this, because he doth not pray. And will poure his wrath upon every family ( Ier. 10.25. and consequently upon every person) that doth not call upon his name.
and for. 14. They have not cried unto me with their heart. Yea he Condemneth the very Atheist, Psalm 14.4. for this, Because he does not pray. And will pour his wrath upon every family (Jeremiah 10.25. and consequently upon every person) that does not call upon his name.
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because he hath no promise (for all the promises of God belong onely to them that are in Christ, 2 Cor. 1.20. and to the godly, 1 Tim. 4.8.) nay though he doe deserve further wrath from God by the best thing he doth;
Because he hath no promise (for all the promises of God belong only to them that Are in christ, 2 Cor. 1.20. and to the godly, 1 Tim. 4.8.) nay though he do deserve further wrath from God by the best thing he does;
For 1. Though he should never find mercy with God unto salvation, yet will this lessen his condemnation in hell, where every man shall receive torment proportionable to his workes and to that dishonour he hath done to God heere, Rom. 2.6. 2. This may free him from many temporall judgements,
For 1. Though he should never find mercy with God unto salvation, yet will this lessen his condemnation in hell, where every man shall receive torment proportionable to his works and to that dishonour he hath done to God Here, Rom. 2.6. 2. This may free him from many temporal Judgments,
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For the Lord (out of the infinitenesse of his goodnesse) hath oft shewed so much respect unto good things that have beene done even by wicked men (though they have beene but the dead carcase,
For the Lord (out of the infiniteness of his Goodness) hath oft showed so much respect unto good things that have been done even by wicked men (though they have been but the dead carcase,
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The Lord that is said to feed the young ravens when they cry unto him, Iob 38.41. hath oft had respect to the prayer that a man void of grace hath made unto him, in his misery.
The Lord that is said to feed the young Ravens when they cry unto him, Job 38.41. hath oft had respect to the prayer that a man void of grace hath made unto him, in his misery.
David complaineth of himselfe that he went mourning all the day long, Ps. 38.6. And they are called such as are of a fearefull heart, Esa. 35.4. Their frailty is like a cloud, Esa. 44.22.
David Complaineth of himself that he went mourning all the day long, Ps. 38.6. And they Are called such as Are of a fearful heart, Isaiah 35.4. Their frailty is like a cloud, Isaiah 44.22.
As profane a wretch as Ishmael was (when he was cast out of his fathers house for his profanesse, Gen. 21.9, 10.) yet when he cried to God in his misery, it is twice said in one verse, Gen. 21.17. that God heard the voice of the lad, and relieved him.
As profane a wretch as Ishmael was (when he was cast out of his Father's house for his profaneness, Gen. 21.9, 10.) yet when he cried to God in his misery, it is twice said in one verse, Gen. 21.17. that God herd the voice of the lad, and relieved him.
Therefore also Daniel exhorteth Nebuchadnezzar a most wicked man, Dan. 4.27. to breake of his sins, to cease from oppression and cruelty, How? By righteousnes, that is, by making restitution to them that he had wronged;
Therefore also daniel exhorteth Nebuchadnezzar a most wicked man, Dan. 4.27. to break of his Sins, to cease from oppression and cruelty, How? By righteousness, that is, by making restitution to them that he had wronged;
And why did he counsell a man so void of grace to do so good workes as these? Was it not all one as if he should have bidden a dead man to walke? Marke the reason and motive the Prophet useth to perswade him to this, if it may be (saith he) a lengthening of thy tranquility.
And why did he counsel a man so void of grace to do so good works as these? Was it not all one as if he should have bidden a dead man to walk? Mark the reason and motive the Prophet uses to persuade him to this, if it may be (Says he) a lengthening of thy tranquillity.
As if he should have said, It may be these good workes performed even as thou art able to do them, will prevent the judgement which God by this dreame that thou hast had, doth threaten to bring upon thee,
As if he should have said, It may be these good works performed even as thou art able to do them, will prevent the judgement which God by this dream that thou hast had, does threaten to bring upon thee,
nor so as to please God therein, yet if the wickedest man that is, frequent the ministery of the Word, there is hope he may be converted and have grace wrought in him, both because it is the meanes ordained of God to breed grace where none is, Rom. 10.17. Faith commeth by hearing ;
nor so as to please God therein, yet if the wickedest man that is, frequent the Ministry of the Word, there is hope he may be converted and have grace wrought in him, both Because it is the means ordained of God to breed grace where none is, Rom. 10.17. Faith comes by hearing;
Whereas indeed those that do unfeignedly feare God and have set their hearts to please him, are the only men of the world, that have just cause to be cheerefull and comfortable, Psal. 105.3. Let the heart of them rejoyce that seeke the Lord. And 32.11. Shout for joy all ye that are upright in heart. Phil. 4.4. Rejoyce in the Lord alway, and againe, I say rejoyce.
Whereas indeed those that do unfeignedly Fear God and have Set their hearts to please him, Are the only men of the world, that have just cause to be cheerful and comfortable, Psalm 105.3. Let the heart of them rejoice that seek the Lord. And 32.11. Shout for joy all you that Are upright in heart. Philip 4.4. Rejoice in the Lord always, and again, I say rejoice.
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Let him that glorieth (saith the Lord, Ier 9 24) glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving kindnesse.
Let him that Glorieth (Says the Lord, Jeremiah 9 24) glory in this, that he understands and Knoweth me, that I am the Lord which exercise loving kindness.
Secondly, There is yet another fault that Gods people are much to blame for, that because they cannot performe any service to God in that manner that they should,
Secondly, There is yet Another fault that God's people Are much to blame for, that Because they cannot perform any service to God in that manner that they should,
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Serve the Lord with gladnesse, saith David, Ps. 100. 2. We should count the Sabbath a delight, Esa. 58.13. I will make them (saith the Lord speaking of his people, Esa. 56.7.) joyfull in my house of prayer.
Serve the Lord with gladness, Says David, Ps. 100. 2. We should count the Sabbath a delight, Isaiah 58.13. I will make them (Says the Lord speaking of his people, Isaiah 56.7.) joyful in my house of prayer.
True it is Gods people have just cause of mourning and feare in the best services they do unto God in respect of the unworthinesse of them to be presented unto God,
True it is God's people have just cause of mourning and Fear in the best services they do unto God in respect of the unworthiness of them to be presented unto God,
Serve the Lord with feare (saith David, Psal. 2.11.) and rejoyce with trembling. When we consider how bad servants we are, we see just cause of sorrow and feare;
Serve the Lord with Fear (Says David, Psalm 2.11.) and rejoice with trembling. When we Consider how bad Servants we Are, we see just cause of sorrow and Fear;
but when we consider how good a master it is, that we do service unto, there is more cause of joy and comfort in that then there is of sorrow and feare in the other.
but when we Consider how good a master it is, that we do service unto, there is more cause of joy and Comfort in that then there is of sorrow and Fear in the other.
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If thou be righteous (saith Elihu, Iob 35.7.) what givest thou to him? or what receiveth he at thy hand? And Deut. 10.13. These commandements and statutes I command thee this day for thy good.
If thou be righteous (Says Elihu, Job 35.7.) what givest thou to him? or what receives he At thy hand? And Deuteronomy 10.13. These Commandments and statutes I command thee this day for thy good.
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We do no faithfull service unto him, but it yeeldeth us fruit even in the doing of it, besides that it will yeeld us when the harvest commeth, that is, at the end of the world.
We do no faithful service unto him, but it yields us fruit even in the doing of it, beside that it will yield us when the harvest comes, that is, At the end of the world.
It is joy to the just (saith Solomon, Pro. 21.15.) to doe judgement. Even the very doing of good duties with a good heart yeeldeth that joy and comfort to a man,
It is joy to the just (Says Solomon, Pro 21.15.) to do judgement. Even the very doing of good duties with a good heart yields that joy and Comfort to a man,
If there be a willing mind (saith the Apostle, 2 Cor. 8.12.) a man is accepted. Because he was willing to have done it, God saith of Abraham, Heb. 11.17. that he did offer up his onely sonne.
If there be a willing mind (Says the Apostle, 2 Cor. 8.12.) a man is accepted. Because he was willing to have done it, God Says of Abraham, Hebrew 11.17. that he did offer up his only son.
and sorry we can do it no better, wil be ready to helpe us and make that easie to us, by his helpe which was full of difficulty and impossibility before.
and sorry we can do it no better, will be ready to help us and make that easy to us, by his help which was full of difficulty and impossibility before.
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If grace and uprightnesse be in the heart, it will make the speech gracious, it will keepe a man from sliding and falling from God, in his whole conversation.
If grace and uprightness be in the heart, it will make the speech gracious, it will keep a man from sliding and falling from God, in his Whole Conversation.
WEE have already heard out of the former verses of this Psalme, that David in seeking to God for mercy, in the pardon of his grievous sins, doth make confession of his sinne,
we have already herd out of the former Verses of this Psalm, that David in seeking to God for mercy, in the pardon of his grievous Sins, does make Confessi of his sin,
and which he found his corrupt heart so farre from, specially in the committing of this soule sin. (For, oh, what a deale of fraud and cunning did he use in this matter, to hide and cloake his sin. 1. Hee sent for Vriah home,
and which he found his corrupt heart so Far from, specially in the committing of this soul since. (For, o, what a deal of fraud and cunning did he use in this matter, to hide and cloak his since. 1. He sent for Uriah home,
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and perswaded him to goe and lodge at his owne house, 2. Sam. 11.6. 2. When perswasion would not serve, hee made him drunke, in hope that that would provoke him to lust, verse 13. 3. When all this would not serve,
and persuaded him to go and lodge At his own house, 2. Sam. 11.6. 2. When persuasion would not serve, he made him drunk, in hope that that would provoke him to lust, verse 13. 3. When all this would not serve,
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nor hee could get Vriah to father the child, hee procureth him to bee made away, that so by marrying of his wife, he might cloke his sin the better, ver. 15.) in the beginning of this sixt verse.
nor he could get Uriah to father the child, he procureth him to be made away, that so by marrying of his wife, he might cloak his since the better, ver. 15.) in the beginning of this sixt verse.
The words divide themselves naturally into two parts, as they doe containe two arguments and considerations, whereby David doth amplifie and aggravate his sin. 1. What a one God would have David and all his children to bee;
The words divide themselves naturally into two parts, as they do contain two Arguments and considerations, whereby David does amplify and aggravate his since. 1. What a one God would have David and all his children to be;
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In the former part, three points are to bee observed. 1. The thing, the grace that God desired, that God would have to bee in David and all his children. Truth, thou desirest truth ; that is, sincerity, and uprightnesse;
In the former part, three points Are to be observed. 1. The thing, the grace that God desired, that God would have to be in David and all his children. Truth, thou Desirest truth; that is, sincerity, and uprightness;
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which is opposed to guile and hypocrisie. So is truth taken, Iosh. 24.14. Feare the Lord, and serve him, insincerity, and in truth. And 1 Cor. 5.8. Let us keepe the feast with the unleavened bread of sincerity, and truth. And Iohn 1.47. Behold (saith our Saviour of Nathanael ) an Israelite in truth (NONLATINALPHABET) in whom is no guile.
which is opposed to guile and hypocrisy. So is truth taken, Joshua 24.14. fear the Lord, and serve him, insincerity, and in truth. And 1 Cor. 5.8. Let us keep the feast with the unleavened bred of sincerity, and truth. And John 1.47. Behold (Says our Saviour of Nathanael) an Israelite in truth () in whom is no guile.
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For so wee find this place interpreted by Iob 38.36. Who hath put wisedome in the inward parts? or who hath given understanding to the heart? And by our Saviour, Marke 7.21. From within, out of the heart of men, proceed evill thoughts.
For so we find this place interpreted by Job 38.36. Who hath put Wisdom in the inward parts? or who hath given understanding to the heart? And by our Saviour, Mark 7.21. From within, out of the heart of men, proceed evil thoughts.
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He speaketh the truth in his heart, because he speaketh as hee thinketh. 2. When the purpose and intent of the heart, is upright in that which a man speaketh or doth.
He speaks the truth in his heart, Because he speaks as he Thinketh. 2. When the purpose and intent of the heart, is upright in that which a man speaks or does.
And that is expounded verse 38, that they came with a perfect or an upright heart. A true heart is called a whole heart also, Psal. 119.10. a false heart is called a divided heart. Hosea 10.2. 3. and lastly, The note of observation that David prefixeth before this Behold. As if he should say;
And that is expounded verse 38, that they Come with a perfect or an upright heart. A true heart is called a Whole heart also, Psalm 119.10. a false heart is called a divided heart. Hosea 10.2. 3. and lastly, The note of observation that David prefixeth before this Behold. As if he should say;
Observe the proofe of this Doctrine, in five points and degrees. First. The Lord would have all his servants upright in heart, hee would have that obedience,
Observe the proof of this Doctrine, in five points and Degrees. First. The Lord would have all his Servants upright in heart, he would have that Obedience,
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and service that is done unto him, to bee done in truth and sincerity, that is that that hee looketh for at our hands, which hee greatly desireth, and longeth for.
and service that is done unto him, to be done in truth and sincerity, that is that that he looks for At our hands, which he greatly Desires, and Longeth for.
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As if he should say, Is not that the thing thou lookest after in all the workes of men, in all the services they doe unto thee? The true worshippers (saith our Saviour, Iohn 4 23.) shall worship the father in spirit and truth;
As if he should say, Is not that the thing thou Lookest After in all the works of men, in all the services they do unto thee? The true worshippers (Says our Saviour, John 4 23.) shall worship the father in Spirit and truth;
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Such as are upright in their way (saith Solomon, Prov. 11.20.) are the Lords delight. I know also my God (saith David, 1 Chron. 29.17.) that thou hast pleasure in purightnesse.
Such as Are upright in their Way (Says Solomon, Curae 11.20.) Are the lords delight. I know also my God (Says David, 1 Chronicles 29.17.) that thou hast pleasure in purightnesse.
So speaketh Samuel also to the people, when hee would renew the covenant betweene God and them. 1 Sam. 12.24. Only feare the Lord, and serve him in truth, with all your heart.
So speaks Samuel also to the people, when he would renew the Covenant between God and them. 1 Sam. 12.24. Only Fear the Lord, and serve him in truth, with all your heart.
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this is the very ballance of the Sanctuary, whereby hee weigheth them all. 1. Thus the Prophet describeth a good man. Psal. 125.4. Doe good ô Lord to those that be good.
this is the very balance of the Sanctuary, whereby he weigheth them all. 1. Thus the Prophet Describeth a good man. Psalm 125.4. Do good o Lord to those that be good.
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to have had but a little strength, and yet of all the Churches Christ wrote to, hee findeth least fault with her, shee pleased him best. 3. Nay the Lord will beare with many frailties,
to have had but a little strength, and yet of all the Churches christ wrote to, he finds least fault with her, she pleased him best. 3. Nay the Lord will bear with many frailties,
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And yet because of this, see what a testimony the holy Ghost giveth of him. 1 Kings 15.14. Neverthelesse Asaes heart was perfect with the Lord, all his dayes.
And yet Because of this, see what a testimony the holy Ghost gives of him. 1 Kings 15.14. Nevertheless Ashes heart was perfect with the Lord, all his days.
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Hee made a league of great amity with Ahab, 2 Chron. 18.3. Hee went with him to battell against Ramoth Gilead, though hee had heard what Micajah the Prophet spake against it, 2 Chron. 18.27, 28. Though hee had beene reproved for this by Iehu the Prophet, 2 Chron. 19.2. yet doth he after that againe, joyne himselfe in speciall league with Ahaziah, Ahabs sonne, a most wicked man, 2 Chron. 20.35.
He made a league of great amity with Ahab, 2 Chronicles 18.3. He went with him to battle against Ramoth Gilead, though he had herd what Micajah the Prophet spoke against it, 2 Chronicles 18.27, 28. Though he had been reproved for this by Iehu the Prophet, 2 Chronicles 19.2. yet does he After that again, join himself in special league with Ahaziah, Ahabs son, a most wicked man, 2 Chronicles 20.35.
And yet for all this, God accounted him a good man all his dayes, 1 King. 22.43. Hee turned not aside from doing that which was right in the eyes of the Lord.
And yet for all this, God accounted him a good man all his days, 1 King. 22.43. He turned not aside from doing that which was right in the eyes of the Lord.
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For, saith the Prophet Iehu to him, 2 Chron. 19.3. Neverthelesse, there are good things found in thee, in that thou hast prepared thine heart to seeke God.
For, Says the Prophet Iehu to him, 2 Chronicles 19.3. Nevertheless, there Are good things found in thee, in that thou hast prepared thine heart to seek God.
He was unfeinedly, and zealously bent in the purpose of his heart to please the Lord. 3. The third and last example, is of the people that received the passeover in Hezechiahs time, of whom it is said, 2 Chron. 30.18. that they did eate it otherwise then it was written ;
He was unfeignedly, and zealously bent in the purpose of his heart to please the Lord. 3. The third and last Exampl, is of the people that received the passover in Hezekiah's time, of whom it is said, 2 Chronicles 30.18. that they did eat it otherwise then it was written;
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For they had not cleansed themselves according to the purification of the Sanctuary, they came not so prepared to the Sacrament as they ought to have done.
For they had not cleansed themselves according to the purification of the Sanctuary, they Come not so prepared to the Sacrament as they ought to have done.
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And why so? The reason is given, verse 19. They had prepared their hearts to seeke God in that his ordinance, the bent of their heart was upright with God in that service.
And why so? The reason is given, verse 19. They had prepared their hearts to seek God in that his Ordinance, the bent of their heart was upright with God in that service.
You see then what account God maketh of the uprightnesse of the heart. 4 On the other side, The greatest shewes of goodnesse that can be in a man, the best workes he can doe, are of no worth with him, if this be wanting.
You see then what account God makes of the uprightness of the heart. 4 On the other side, The greatest shows of Goodness that can be in a man, the best works he can do, Are of no worth with him, if this be wanting.
Iehu shewed great zeale for Gods glory, and did much for the advancement of it, and gloried of it unto good Ieho•adab, 2 King. 10.16. Come with me (saith he) and see my zeale for the Lord.
Iehu showed great zeal for God's glory, and did much for the advancement of it, and gloried of it unto good Ieho•adab, 2 King. 10.16. Come with me (Says he) and see my zeal for the Lord.
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For in the phrase of the Holy Ghost an upright hearted man, and a perfect man are all one. So God calleth Iob 2.3. A perfect, and an upright man. So speaketh David, Psal. 37.37. Marke the perfect man, and behold the upright. So Psal. 32.11. Rejoyce in the Lord ye righteous.
For in the phrase of the Holy Ghost an upright hearted man, and a perfect man Are all one. So God calls Job 2.3. A perfect, and an upright man. So speaks David, Psalm 37.37. Mark the perfect man, and behold the upright. So Psalm 32.11. Rejoice in the Lord you righteous.
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Why who can say he is righteous? Hee answereth in the next words, Shout for joy, all ye that are upright in heart. And 97.11. Light is sowen for the righteous, and gladnesse for the upright in heart.
Why who can say he is righteous? He Answers in the next words, Shout for joy, all you that Are upright in heart. And 97.11. Light is sown for the righteous, and gladness for the upright in heart.
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Yea Hezekiah in his sicknesse when hee thought there was no way with him but one, 2 King. 20.3. could say of himselfe (and that was strange) that hee had walked before God with a perfect heart ;
Yea Hezekiah in his sickness when he Thought there was no Way with him but one, 2 King. 20.3. could say of himself (and that was strange) that he had walked before God with a perfect heart;
First, The Lord wee know is a spirit and therefore looketh for the service of the heart and spirit, his eye is upon that rather then upon any outward thing,
First, The Lord we know is a Spirit and Therefore looks for the service of the heart and Spirit, his eye is upon that rather then upon any outward thing,
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So the Lord telleth Samuel, 1 Samuel 16.7. This reason our Saviour giveth, Iohn 4.24. God is a spirit, and therefore they that worship him, must worship him in spirit, and in truth.
So the Lord Telleth Samuel, 1 Samuel 16.7. This reason our Saviour gives, John 4.24. God is a Spirit, and Therefore they that worship him, must worship him in Spirit, and in truth.
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This reason the Lord giveth Iere. 17.9, 10. The heart is deceitfull above all things, who can know it? I the Lord search the very heart, and try the reines.
This reason the Lord gives Jeremiah 17.9, 10. The heart is deceitful above all things, who can know it? I the Lord search the very heart, and try the reins.
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for their heart was not right with him ) is even to lye unto the holy Ghost (as Peter charged Ananios. Actes 5.3. Why hath Satan filled thy heart to lye unto the holy Ghost ) a dissembling with him, that cannot bee deceived by us. Thirdly.
for their heart was not right with him) is even to lie unto the holy Ghost (as Peter charged Ananios. Acts 5.3. Why hath Satan filled thy heart to lie unto the holy Ghost) a dissembling with him, that cannot be deceived by us. Thirdly.
The Lord is the God of truth, and so is called, Psal. 31.5. and the spirit of God is called the spirit of truth, Iohn 14.17. In this grace specially consisteth the image of God, in this wee most resemble him, God made man upright, Eccle. 7.29.
The Lord is the God of truth, and so is called, Psalm 31.5. and the Spirit of God is called the Spirit of truth, John 14.17. In this grace specially Consisteth the image of God, in this we most resemble him, God made man upright, Eccle. 7.29.
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And our Saviour describing the fall of the Angells, the devills falling from God, and loosing of his image, he describeth it thus, Iohn 8.44. Hee abode not in the truth, because there is no truth in him.
And our Saviour describing the fallen of the Angels, the Devils falling from God, and losing of his image, he Describeth it thus, John 8.44. He Abided not in the truth, Because there is no truth in him.
The uprightnesse of the heart will command and carry the whole man with it. This reason the holy Ghost giveth. Prov. 4.23. Keepe thy heart with all diligence, looke that that that bee sound and upright, for out of it, come the issues of life.
The uprightness of the heart will command and carry the Whole man with it. This reason the holy Ghost gives. Curae 4.23. Keep thy heart with all diligence, look that that that be found and upright, for out of it, come the issues of life.
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The Motives are three principally. 1. From the necessity of this worke, in respect of the difficulty of it. 2. From the possibility of it. 3. From the benefit and fruit of it, when it is well done.
The Motives Are three principally. 1. From the necessity of this work, in respect of the difficulty of it. 2. From the possibility of it. 3. From the benefit and fruit of it, when it is well done.
Now for the more orderly and profitable handling of this use, I will shew you. 1. The Motives that may stirre us all up to take paines in this tryall and examination of our selves. 2. The Notes and Markes whereby this tryall is to bee made,
Now for the more orderly and profitable handling of this use, I will show you. 1. The Motives that may stir us all up to take pains in this trial and examination of our selves. 2. The Notes and Marks whereby this trial is to be made,
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The first use (I say) it serveth unto, is for examination, for every one of us to try our owne hearts, whether there be that truth and uprightnesse in them, that the Lord taketh so much delight in.
The First use (I say) it serves unto, is for examination, for every one of us to try our own hearts, whither there be that truth and uprightness in them, that the Lord Takes so much delight in.
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and those are principally two. 1. For examination and tryall of our selves, whether wee have this grace or no. 2. For exhortation to stirre us up to seeke for it,
and those Are principally two. 1. For examination and trial of our selves, whither we have this grace or no. 2. For exhortation to stir us up to seek for it,
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and the reason is given, because they had sworne with all their heart. So Paul professeth of himselfe, 2 Cor. 1.12. that the testimony his conscience gave him of this, that he had served God in his ministery in simplicity and godly sincerity, that is, with an upright heart, was the greatest joy he had in the world.
and the reason is given, Because they had sworn with all their heart. So Paul Professes of himself, 2 Cor. 1.12. that the testimony his conscience gave him of this, that he had served God in his Ministry in simplicity and godly sincerity, that is, with an upright heart, was the greatest joy he had in the world.
Iob found this to bee so in his extreame affliction and therefore professeth, Iob 27.5, 6. that hee would not loose the comfort of his integrity for all the world, hee would hold it fast, and would not let it goe, though his friends pulled hard to get it from him.
Job found this to be so in his extreme affliction and Therefore Professes, Job 27.5, 6. that he would not lose the Comfort of his integrity for all the world, he would hold it fast, and would not let it go, though his Friends pulled hard to get it from him.
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Thus did Ieremy likewise comfort himselfe in the time of a great tentation, Ieremy 12.3. Thou ô Lord (saith hee) knowest mee, thou hast seene mee and tryed mine heart towards thee.
Thus did Ieremy likewise Comfort himself in the time of a great tentation, Ieremy 12.3. Thou o Lord (Says he) Knowest me, thou hast seen me and tried mine heart towards thee.
And so did Hezekiah when hee had received the sentence of death, Esa. 38.3. Remember now ô Lord I beseech thee how I have walked before thee in truth,
And so did Hezekiah when he had received the sentence of death, Isaiah 38.3. remember now o Lord I beseech thee how I have walked before thee in truth,
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and the reason is given, 1 Chron. 19 9. because they did it with a perfect, and upright heart. So when all Iudah in Asa his time renewed their covenant and bound themselves by solemne oath to cleave unto the Lord,
and the reason is given, 1 Chronicles 19 9. Because they did it with a perfect, and upright heart. So when all Iudah in Asa his time renewed their Covenant and bound themselves by solemn oath to cleave unto the Lord,
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The third and last is taken from the benefit and comfort we shall receive in this, when by diligent triall and examination of our selves, wee can find that there is truth of grace in us, that our hearts are sound and upright with God.
The third and last is taken from the benefit and Comfort we shall receive in this, when by diligent trial and examination of our selves, we can find that there is truth of grace in us, that our hearts Are found and upright with God.
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as David did even in that case, Psal. 77. •. 3 Vse the helpe of some faithfull and experienced Christian who in this case may be better able to judge of thee, then thou art thy selfe.
as David did even in that case, Psalm 77. •. 3 Use the help of Some faithful and experienced Christian who in this case may be better able to judge of thee, then thou art thy self.
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The best are subject 1 to spirituall desertion sometimes (through their owne sloth and negligence) as the Church was, Cant. 3.1. and 5.6. 2 To such tentations and sorrowes as doe even overwhelme their spirits, Psal. 142.3. In such a case it is good 1 to call to mind the times that are past;
The best Are Subject 1 to spiritual desertion sometime (through their own sloth and negligence) as the Church was, Cant 3.1. and 5.6. 2 To such tentations and sorrows as do even overwhelm their spirits, Psalm 142.3. In such a case it is good 1 to call to mind the times that Are past;
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or of some rare and extraordinary persons saith, 1 Iohn 5.19. We know that we are of God, that is, borne of God, truly regenerate as appeareth by the former verse.
or of Some rare and extraordinary Persons Says, 1 John 5.19. We know that we Are of God, that is, born of God, truly regenerate as appears by the former verse.
Yea Peter (even then when he was so exceedingly dejected in himselfe for his fearefull fall) knew so assuredly that his heart was upright, that he did unfeignedly love Christ above all things in the world,
Yea Peter (even then when he was so exceedingly dejected in himself for his fearful fallen) knew so assuredly that his heart was upright, that he did unfeignedly love christ above all things in the world,
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Hezekiah (even in the time of his great affliction) knew assuredly and was able to call God for a witnesse to his conscience, Esa. 38.3. that he had walked before God in truth, and with a perfect heart.
Hezekiah (even in the time of his great affliction) knew assuredly and was able to call God for a witness to his conscience, Isaiah 38.3. that he had walked before God in truth, and with a perfect heart.
We have a proverbiall speech probatum est. Iob knew that his heart was upright, or he would not have said as he did, Iob 27.5. God forbid that I should justifie you;
We have a proverbial speech probatum est. Job knew that his heart was upright, or he would not have said as he did, Job 27.5. God forbid that I should justify you;
Thirdly, and lastly, That it is possible for us to know certainly that our hearts are upright, is evident by the experience of Gods faithfull servants, whose examples are recorded in the word for our comfort, and incouragement.
Thirdly, and lastly, That it is possible for us to know Certainly that our hearts Are upright, is evident by the experience of God's faithful Servants, whose Examples Are recorded in the word for our Comfort, and encouragement.
The spirit of sanctification and the truth of grace wrought in us thereby, is the only thing that can assure us, that we have any communion with God, or are in his favour.
The Spirit of sanctification and the truth of grace wrought in us thereby, is the only thing that can assure us, that we have any communion with God, or Are in his favour.
not speaking in his own person, but in the person of all the faithfull) that if our earthly house of this tabernacle were dissolved, we have a building of God,
not speaking in his own person, but in the person of all the faithful) that if our earthly house of this tabernacle were dissolved, we have a building of God,
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Surely shall one say (it is the promise made to the faithfull that should live in the daies of the Gospell, Esa. 45.24.) in the Lord have I righteousnesse.
Surely shall one say (it is the promise made to the faithful that should live in the days of the Gospel, Isaiah 45.24.) in the Lord have I righteousness.
Yet in the Gospell Christ requireth nothing of the faithfull that is impossible for them to do, His yoke is easie, and his burden light, as he saith, Mat. 11.30.
Yet in the Gospel christ requires nothing of the faithful that is impossible for them to do, His yoke is easy, and his burden Light, as he Says, Mathew 11.30.
Now these exhortations had beene in vaine, if it were not possible for the faithfull to know they have true faith, that the workes and duties they doe are done in uprightnesse;
Now these exhortations had been in vain, if it were not possible for the faithful to know they have true faith, that the works and duties they do Are done in uprightness;
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yet if we will take paines to examine our selves well, we may certainely know that our hearts are upright if they be so, that there is truth of grace in us, that there is more in us,
yet if we will take pains to examine our selves well, we may Certainly know that our hearts Are upright if they be so, that there is truth of grace in us, that there is more in us,
Though most men be deceived in this point, though their heart be so deceitfull, though there be so great a resemblance betweene those good things that may be in naturall men and hypocrites, and the truth of grace;
Though most men be deceived in this point, though their heart be so deceitful, though there be so great a resemblance between those good things that may be in natural men and Hypocrites, and the truth of grace;
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and Saviour, as the Apostle Peter speaketh, 2 Pet. 2.20. 3. Yea it is certaine there is a kind of truth and uprightnesse of heart, in many a man that never had any truth of saving grace in him.
and Saviour, as the Apostle Peter speaks, 2 Pet. 2.20. 3. Yea it is certain there is a kind of truth and uprightness of heart, in many a man that never had any truth of Saving grace in him.
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Some of those that fall into the unpardonable sinne have beene inlightned (as the Apostle speaketh, Heb. 6.4, 5.) and have tasted of the heavenly gift and have beene made partakers of the Holy Ghost.
some of those that fallen into the unpardonable sin have been enlightened (as the Apostle speaks, Hebrew 6.4, 5.) and have tasted of the heavenly gift and have been made partakers of the Holy Ghost.
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and take them for true grace 2. There are certaine common graces and beginnings of sanctification in many hypocrites, that live in Gods Church and in the profession of the Gospell which are yet more like to saving grace, then the other are.
and take them for true grace 2. There Are certain Common graces and beginnings of sanctification in many Hypocrites, that live in God's Church and in the profession of the Gospel which Are yet more like to Saving grace, then the other Are.
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This is plaine by that which our Saviour speaketh, to the Angell of the Church of Laodicea, Rev. 3.17. Thou knowest not that thou art wretched, and miserable, and poore, and blinde, and naked.
This is plain by that which our Saviour speaks, to the Angel of the Church of Laodicea, Rev. 3.17. Thou Knowest not that thou art wretched, and miserable, and poor, and blind, and naked.
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The heart is deceitfull above all things — who can know it? It is so deceitfull, this darke den hath so many corners and turnings in it, that the wisest man in the world by the strength of nature is not able to find it out, to know whether it be true, or false; sound or rotten.
The heart is deceitful above all things — who can know it? It is so deceitful, this dark den hath so many corners and turnings in it, that the Wisest man in the world by the strength of nature is not able to find it out, to know whither it be true, or false; found or rotten.
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In this respect it is said the wise merchant, Mat. 13.44. when he had found the treasure hid in the field withdrew himselfe (NONLATINALPHABET as merchants use to do that have great accounts to make) that he might try whether it were the true treasure or no. 2. The difficulty of this worke may appeare by the expresse testimony of the Lord himselfe, Ier. 17.9.
In this respect it is said the wise merchant, Mathew 13.44. when he had found the treasure hid in the field withdrew himself (as merchant's use to do that have great accounts to make) that he might try whither it were the true treasure or no. 2. The difficulty of this work may appear by the express testimony of the Lord himself, Jeremiah 17.9.
as they can hardly discerne that truth of grace that is them. To this case that proverbe may fitly be applyed, Pro. 13.7. There is that maketh himselfe rich, and hath nothing;
as they can hardly discern that truth of grace that is them. To this case that proverb may fitly be applied, Pro 13.7. There is that makes himself rich, and hath nothing;
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yea that little fire they have, is covered in them with such an heape of ashes, that little corne that is in them is hid in them in such a deale of chaffe,
yea that little fire they have, is covered in them with such an heap of Ashes, that little corn that is in them is hid in them in such a deal of chaff,
On the other side, the best men that are are apt to charge themselves that their hearts are false and unsound, that they have no more in them then may be in an hypocrite.
On the other side, the best men that Are Are apt to charge themselves that their hearts Are false and unsound, that they have no more in them then may be in an hypocrite.
Why doe men please themselves in their owne waies, and are deceived in them? The reason is, they cannot ponder nor know their hearts, they thinke better of their hearts then they should do.
Why do men please themselves in their own ways, and Are deceived in them? The reason is, they cannot ponder nor know their hearts, they think better of their hearts then they should do.
and that keepeth him in awe and maketh him carefull to depart from evill) but the foole rageth (and roareth and swaggereth) and (yet) is confident. So do they build their confidence upon this perswasion principally that though they speake foolishly now and then,
and that Keepeth him in awe and makes him careful to depart from evil) but the fool rages (and roareth and swaggereth) and (yet) is confident. So do they built their confidence upon this persuasion principally that though they speak foolishly now and then,
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The grace of Gods spirit is an hidden and secret thing (called therefore that hidden man of the heart, 1 Pet. 3.4.) and cannot be certainely knowne unlesse a man take paines, to search into it.
The grace of God's Spirit is an hidden and secret thing (called Therefore that hidden man of the heart, 1 Pet. 3.4.) and cannot be Certainly known unless a man take pains, to search into it.
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But the righteousnesse and obedience of the weakest Christian that is upright in heart, doth exceed the righteousnesse and obedience of them all in foure properties.
But the righteousness and Obedience of the Weakest Christian that is upright in heart, does exceed the righteousness and Obedience of them all in foure properties.
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doe men gather grapes of thornes, or figs of thistles? How is it possible for such kind of men, to doe any one worke that is truly good, and acceptable unto God.
do men gather grapes of thorns, or figs of thistles? How is it possible for such kind of men, to do any one work that is truly good, and acceptable unto God.
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All those three sorts may even by those workes, those good lives they brag of, bee sufficiently discovered to have no truth of grace nor uprightnesse in their hearts.
All those three sorts may even by those works, those good lives they brag of, be sufficiently discovered to have no truth of grace nor uprightness in their hearts.
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yet did none of them ever do one good work in all their lives; but of them all that may bee said which the Apostle speaketh, Romanes 3.12. They are altogether unprofitable there is none that doth good, no not one.
yet did none of them ever do one good work in all their lives; but of them all that may be said which the Apostle speaks, Romans 3.12. They Are altogether unprofitable there is none that does good, no not one.
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So that it should seeme by all these instances, that no certainty can be had of the truth of grace, of the uprightnesse of a mans heart, by the goodnesse and unblameablenesse of his life, by any good workes he is able to do. To this I answer;
So that it should seem by all these instances, that no certainty can be had of the truth of grace, of the uprightness of a men heart, by the Goodness and Unblamableness of his life, by any good works he is able to do. To this I answer;
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The Gentiles which have not the law, no true religion, no respect to the meanes of saving grace (saith the Apostle, Rom. 2.14.) do by nature the things contained in the law.
The Gentiles which have not the law, no true Religion, no respect to the means of Saving grace (Says the Apostle, Rom. 2.14.) do by nature the things contained in the law.
Nay a great deale more then ever any Pharisee did, for hee can perfectly keepe Gods law, he saith and merit heaven by it. 3. And lastly, The morall and civill honest man will also compare in this, with them that are most religious, he liveth unblameably, and doth many good workes.
Nay a great deal more then ever any Pharisee did, for he can perfectly keep God's law, he Says and merit heaven by it. 3. And lastly, The moral and civil honest man will also compare in this, with them that Are most religious, he lives unblamably, and does many good works.
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And see the confidence they reposed in this they were perswaded their obedience and service was such as God could not choose but like of, Wherefore have wee fasted say they,
And see the confidence they reposed in this they were persuaded their Obedience and service was such as God could not choose but like of, Wherefore have we fasted say they,
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And upon this his obedience he grew so confident that he was Gods faithfull servant that meeting with Iehonadab the sonne of Rechab an holy man, Come with me (saith he to him, 2 King. 10.16.) and see my zeale for the Lord.
And upon this his Obedience he grew so confident that he was God's faithful servant that meeting with Jehonadab the son of Rechab an holy man, Come with me (Says he to him, 2 King. 10.16.) and see my zeal for the Lord.
who meeting with Samuel after he had destroyed the Amalekites saluted him thus, 1 Sam. 15.13. Blessed be thou of the Lord ▪ I have performed the commandement of the Lord.
who meeting with Samuel After he had destroyed the Amalekites saluted him thus, 1 Sam. 15.13. Blessed be thou of the Lord ▪ I have performed the Commandment of the Lord.
But some may object against this, Surely this can bee no good note of uprightnesse of heart, seeing many that are farre from that doe many good deeds and live very unblameably. 1. Many an hypocrite will compare with Gods best servants in this,
But Some may Object against this, Surely this can be no good note of uprightness of heart, seeing many that Are Far from that do many good Deeds and live very unblamably. 1. Many an hypocrite will compare with God's best Servants in this,
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In this (saith the Apostle, 1 Iohn 3.10.) the children of God are manifest and the children of the divell, whosoever doth not righteousnesse, is not of God.
In this (Says the Apostle, 1 John 3.10.) the children of God Are manifest and the children of the Devil, whosoever does not righteousness, is not of God.
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and thy shepheard also, Psal. 23.1.) hath of his little ones of his lambs, as the Prophet also describeth him, Esa. 40.11. He shall feed his flocke like a shepheard;
and thy shepherd also, Psalm 23.1.) hath of his little ones of his Lambs, as the Prophet also Describeth him, Isaiah 40.11. He shall feed his flock like a shepherd;
Remember what care Iacob had of his little children, and of the lambs that were yet in the bellies of their dams, Gen. 33.13, 14. and know that was nothing to the tender care that the Lord (who is thy father,
remember what care Iacob had of his little children, and of the Lambs that were yet in the bellies of their dams, Gen. 33.13, 14. and know that was nothing to the tender care that the Lord (who is thy father,
so doth the Lord to his children when they are such weake little ones, as thou art, Psal. 103.13. Like as a father pitieth his children, so doth the Lord.
so does the Lord to his children when they Are such weak little ones, as thou art, Psalm 103.13. Like as a father Pitieth his children, so does the Lord.
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Consider that as thou thy selfe shewest most tender care and kind affections towards thy children, that are very young and little ones, specially if they be also sicke, then towards all the rest;
Consider that as thou thy self shewest most tender care and kind affections towards thy children, that Are very young and little ones, specially if they be also sick, then towards all the rest;
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so long as thou yeeldest not to these doubts and jelousies, but art thereby made carefull to looke up thine evidences and to find in thy selfe more sure markes and notes of the uprightnesse of thy heart.
so long as thou yieldest not to these doubts and jealousies, but art thereby made careful to look up thine evidences and to find in thy self more sure marks and notes of the uprightness of thy heart.
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Let us therefore (beloved) begin the examination of our hearts, if we desire to know whether they be upright or no, at this first note and signe. 1. Art thou apt to doubt and suspect thy selfe much,
Let us Therefore (Beloved) begin the examination of our hearts, if we desire to know whither they be upright or no, At this First note and Signen. 1. Art thou apt to doubt and suspect thy self much,
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A godly man cannot choose but tremble to thinke, how quietly many passe away without the least trouble or doubt of their estate, either in life or in death.
A godly man cannot choose but tremble to think, how quietly many pass away without the least trouble or doubt of their estate, either in life or in death.
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This quietnesse and peace that wicked men have, when Iob did meditate and consider of, he did tremble at as at a most fearefull signe of Gods wrath upon them.
This quietness and peace that wicked men have, when Job did meditate and Consider of, he did tremble At as At a most fearful Signen of God's wrath upon them.
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and to trouble his mind thereby, but shunneth it as Ahab did the ministery of Micajah, I hate him (saith hee, 2 Chron. 18.7.) for he never prophesied good to me, but alwaies evill.
and to trouble his mind thereby, but shunneth it as Ahab did the Ministry of Micajah, I hate him (Says he, 2 Chronicles 18.7.) for he never prophesied good to me, but always evil.
but alwaies confident in this point. The foole is confident, saith Solomon, Pro. 14.16. Many a most wicked man that hath no feare of God before his eyes yet flattereth himselfe (saith David, Psal. 36.1, 2.) in his owne eyes ;
but always confident in this point. The fool is confident, Says Solomon, Pro 14.16. Many a most wicked man that hath no Fear of God before his eyes yet Flattereth himself (Says David, Psalm 36.1, 2.) in his own eyes;
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yet did every one of them suspect himselfe to be that one man, and out of this selfe suspition were exceeding sorrowfull, and began every one of them to say unto him.
yet did every one of them suspect himself to be that one man, and out of this self suspicion were exceeding sorrowful, and began every one of them to say unto him.
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The other example is that of the elect Apostles, Matth. 26.21, 22. When our Saviour had said (all the twelve being then together) that one of them should betray him ;
The other Exampl is that of the elect Apostles, Matthew 26.21, 22. When our Saviour had said (all the twelve being then together) that one of them should betray him;
As if he had said, give me such friends and teachers, as will helpe to search me and to discover to me that unfoundnesse and corruption that is hidden from my selfe.
As if he had said, give me such Friends and Teachers, as will help to search me and to discover to me that unfoundnesse and corruption that is hidden from my self.
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Make me upright, and guide me in an upright course. This is that that made him pray as he doth, Psal. 141.5. Let the righteous smite me, it shall be a kindnesse, and let him reproove me, it shall be an excellent oyle.
Make me upright, and guide me in an upright course. This is that that made him pray as he does, Psalm 141.5. Let the righteous smite me, it shall be a kindness, and let him reprove me, it shall be an excellent oil.
The first is of David, Doubtlesse he was not free from this jealousie and suspition of himselfe when he prayed, Psalme 119 80. Let my heart be sound in thy statutes, that I be not ashamed.
The First is of David, Doubtless he was not free from this jealousy and suspicion of himself when he prayed, Psalm 119 80. Let my heart be found in thy statutes, that I be not ashamed.
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So long as this jealousie that he hath of himselfe maketh him more diligent in examining himselfe and more willing to be tryed by others, he is farre enough from being an hypocrite,
So long as this jealousy that he hath of himself makes him more diligent in examining himself and more willing to be tried by Others, he is Far enough from being an hypocrite,
lest his heart should not be upright. 2. The conscience a man maketh of, and the obedience he yeeldeth unto the commandements and will of God. 3. The bent of his will, of the purpose and desire of his heart towards God.
lest his heart should not be upright. 2. The conscience a man makes of, and the Obedience he yields unto the Commandments and will of God. 3. The bent of his will, of the purpose and desire of his heart towards God.
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But to give you the notes whereby the truth of every grace may be discerned would be an infinite piece of worke, I will therefore instance onely in three whereby a man may most sensibly discerne whether his heart be upright or no. 1. The jealousie and feare that a man findeth in himselfe,
But to give you the notes whereby the truth of every grace may be discerned would be an infinite piece of work, I will Therefore instance only in three whereby a man may most sensibly discern whither his heart be upright or no. 1. The jealousy and Fear that a man finds in himself,
neither hath he any one grace in truth, that hath not in him the seeds and habits of every grace (as we shall heare hereafter in the prosecution of this point touching the signes of uprightnesse) yet maketh the knowledge of this greatly to the comfort of Gods people, who may have received some one grace in farre greater measure then any other,
neither hath he any one grace in truth, that hath not in him the seeds and habits of every grace (as we shall hear hereafter in the prosecution of this point touching the Signs of uprightness) yet makes the knowledge of this greatly to the Comfort of God's people, who may have received Some one grace in Far greater measure then any other,
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If a man do truly love such as do feare the Lord, he cannot be an hypocrite ▪ For so saith the Apostle, 1 Iohn 3.14. We know we are translated from death to life, because we love the brethren ;
If a man do truly love such as do Fear the Lord, he cannot be an hypocrite ▪ For so Says the Apostle, 1 John 3.14. We know we Are translated from death to life, Because we love the brothers;
For of Zacheus Christ pronounceth upon his repentance, for the unjust gaine he had gotten, Luk. 19.9. that salvation was come into his house, he was become the son of Abraham.
For of Zacchaeus christ pronounceth upon his Repentance, for the unjust gain he had got, Luk. 19.9. that salvation was come into his house, he was become the son of Abraham.
For our Saviour saith, Iohn 3.36. He that beleeveth on the sonne hath everlasting life. If a man have truly repented of any one sinne, hee cannot be an hypocrite.
For our Saviour Says, John 3.36. He that Believeth on the son hath everlasting life. If a man have truly repented of any one sin, he cannot be an hypocrite.
though it be no more for quantity then so much fire, as will serve to make fire to smoke (it is our Saviours comfortable comparison, Matth. 12. •0.) and a very little sparke, you know will make flax to smoke and to burne and flame also.
though it be no more for quantity then so much fire, as will serve to make fire to smoke (it is our Saviors comfortable comparison, Matthew 12. •0.) and a very little spark, you know will make flax to smoke and to burn and flame also.
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And so the Apostle also mentioneth it, Hebrews 8.5. See saith hee, that thou make all things according to the patterne that was shewed thee in the mount.
And so the Apostle also mentioneth it, Hebrews 8.5. See Says he, that thou make all things according to the pattern that was showed thee in the mount.
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Lecture LXXVII. On Psalme 51.6. Ianuary 8. 1627. IT followeth now that we proceed to speake particularly of those foure properties of true righteousnesse and goodnesse, which I onely propounded unto you the last day.
Lecture LXXVII. On Psalm 51.6. Ianuary 8. 1627. IT follows now that we proceed to speak particularly of those foure properties of true righteousness and Goodness, which I only propounded unto you the last day.
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And in handling of this first property I must shew you two things. 1. What that right rule and ground of all true righteousnesse is. 2. That the following of that rule in all the good things we doe, is a good note of an upright heart.
And in handling of this First property I must show you two things. 1. What that right Rule and ground of all true righteousness is. 2. That the following of that Rule in all the good things we do, is a good note of an upright heart.
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As nothing is a sin (how great a shew of evill soever it beareth) but that which swerveth from the direction of Gods Word, 1 Iohn 3.4. Sin is a swerving from the law.
As nothing is a since (how great a show of evil soever it bears) but that which swerveth from the direction of God's Word, 1 John 3.4. since is a swerving from the law.
And so doth Moses define true righteousnesse, Deut. 6.25. It shall be our righteousnesse if we observe to doe all these commandements before the Lord our God as hee hath commanded us.
And so does Moses define true righteousness, Deuteronomy 6.25. It shall be our righteousness if we observe to do all these Commandments before the Lord our God as he hath commanded us.
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When Gods materiall house was to bee built, God gave to Moses for the Tabernacle, Exod. 25.9. and to David for the Temple, 1 Chron. 28.12. a patterne according to which hee would have every thing made and done.
When God's material house was to be built, God gave to Moses for the Tabernacle, Exod 25.9. and to David for the Temple, 1 Chronicles 28.12. a pattern according to which he would have every thing made and done.
that God gave it him in writing. Nothing might bee done either by Moses or by Solomon (though they were two of the wisest men that ever lived) about the Tabernacle or Temple,
that God gave it him in writing. Nothing might be done either by Moses or by Solomon (though they were two of the Wisest men that ever lived) about the Tabernacle or Temple,
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And this charge the Lord did repeate unto Moses (to shew the importance and necessity of observing it) foure severall times, Exodus 25.9.40.26.30.27.8.
And this charge the Lord did repeat unto Moses (to show the importance and necessity of observing it) foure several times, Exodus 25.9.40.26.30.27.8.
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See this charge expressely given, Deut. 5.32. You shall observe to doe as the Lord your God hath commanded you, yee shall not turne aside to the right hand nor to the left.
See this charge expressly given, Deuteronomy 5.32. You shall observe to do as the Lord your God hath commanded you, ye shall not turn aside to the right hand nor to the left.
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Master what shall I doe to inherit eternall life? He answereth him thus, Luke 10.25, 26. How is it written in the law? How readest thou? As if he had said, In the written law of God (and there only) thou shalt find what those good workes are, that God will reward in heaven.
Master what shall I do to inherit Eternal life? He Answers him thus, Lycia 10.25, 26. How is it written in the law? How Readest thou? As if he had said, In the written law of God (and there only) thou shalt find what those good works Are, that God will reward in heaven.
no duty either of holinesse towards God or righteousnesse towards men, or sobriety towards himself but he may have cleere direction for it in the Word of God.
no duty either of holiness towards God or righteousness towards men, or sobriety towards himself but he may have clear direction for it in the Word of God.
I grant that this cleere direction in every thing is not easily found in the Word, (much diligence in reading and studying of the Word, in attending upon Gods ordinance in the Ministery of his servants,
I grant that this clear direction in every thing is not Easily found in the Word, (much diligence in reading and studying of the Word, in attending upon God's Ordinance in the Ministry of his Servants,
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And indeed how els could the holy Scripture be •o profitable and sufficient not only to teach and convince (in all matters of Doctrine) but also to correct,
And indeed how Else could the holy Scripture be •o profitable and sufficient not only to teach and convince (in all matters of Doctrine) but also to correct,
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and instruct in righteousnes that by it the man of God may become perfect, throughly furnished unto every good work (as the Apostle saith it is, 2 Tim. 3.16, 17.) if there were any one good duty which the Minister of God might not be able out of the holy Scripture to give Gods people cleere direction in? Therefore the Lord giveth this testimony of David, 1 King. 14.8. that he kept his commandements, and followed him with all his heart, to do that only that was right in Gods eyes.
and instruct in righteousness that by it the man of God may become perfect, thoroughly furnished unto every good work (as the Apostle Says it is, 2 Tim. 3.16, 17.) if there were any one good duty which the Minister of God might not be able out of the holy Scripture to give God's people clear direction in? Therefore the Lord gives this testimony of David, 1 King. 14.8. that he kept his Commandments, and followed him with all his heart, to do that only that was right in God's eyes.
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See in a notable example what the danger of this is, 1 King. 20.35, 36. A Prophet said to his neighbour in the word of the Lord (and his neighbour knew him to be a Prophet and that it was the word and commandement of the Lord which hee spake) smite mee I pray thee,
See in a notable Exampl what the danger of this is, 1 King. 20.35, 36. A Prophet said to his neighbour in the word of the Lord (and his neighbour knew him to be a Prophet and that it was the word and Commandment of the Lord which he spoke) smite me I pray thee,
But what saith the Prophet to him? Because thou hast not obeyed the voice of the Lord (but wilt be more righteous and mercifull then God would have thee) as soone as thou art departed from mee, a lion shall slay thee. And so it fell out.
But what Says the Prophet to him? Because thou hast not obeyed the voice of the Lord (but wilt be more righteous and merciful then God would have thee) as soon as thou art departed from me, a Lion shall slay thee. And so it fell out.
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Was this well done, to conceale such things as might have tended so much to the glory of God and to the confirming of the faith of Gods people? To say nothing of that glory they saw Christs body in, of the voice they heard from heaven, of Moses and Elias appearing and conferring with him? Yes verily this silence was lawfull, they did well to say nothing then of those things because Christ had commanded them to bee silent, Matth. 17.9. Iesus charged them, saying, tell the vision to no man, untill the sonne of man be risen againe from the dead.
Was this well done, to conceal such things as might have tended so much to the glory of God and to the confirming of the faith of God's people? To say nothing of that glory they saw Christ body in, of the voice they herd from heaven, of Moses and Elias appearing and conferring with him? Yes verily this silence was lawful, they did well to say nothing then of those things Because christ had commanded them to be silent, Matthew 17.9. Iesus charged them, saying, tell the vision to no man, until the son of man be risen again from the dead.
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Thirdly, Whatsoever God in his Word hath commanded or appointed us to doe (although the thing may seeme unto us never so small a trifle) yet the doing of it is a good worke in Gods account,
Thirdly, Whatsoever God in his Word hath commanded or appointed us to doe (although the thing may seem unto us never so small a trifle) yet the doing of it is a good work in God's account,
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and our precisenesse in making conscience of it is a thing highly pleasing unto God. The Church in Ezraes time is commended, Ezra 3.4. because they kept the feast of the tabernacles, as it is written.
and our preciseness in making conscience of it is a thing highly pleasing unto God. The Church in Ezra time is commended, Ezra 3.4. Because they kept the feast of the Tabernacles, as it is written.
that hee was faithfull in all Gods house, because in the least thing that was done about the making of Gods house, he precisely followed the direction that God had given him,
that he was faithful in all God's house, Because in the least thing that was done about the making of God's house, he precisely followed the direction that God had given him,
as it is expressely noted of him, Exod. 40.16.19.21.23.25.27.29.32. Yea we read, Exod. 39.43. that when Bezaleel and Aholiab and the rest had finished the making of the Tabernacle, Moses did looke upon all the worke ;
as it is expressly noted of him, Exod 40.16.19.21.23.25.27.29.32. Yea we read, Exod 39.43. that when Bezaleel and Aholiab and the rest had finished the making of the Tabernacle, Moses did look upon all the work;
nay though this his strictnesse was likely to endanger the life of the prince of the Eunuches his noble friend, verse 10. Why how could this have defiled him? Surely either for this cause because the portion of the Kings meat was of such things as God in his law had forbidden his people, to eat of Levit. 11. or rather (for it is not likely that all the Kings meat was of such creatures as were by that law prohibited;
nay though this his strictness was likely to endanger the life of the Prince of the Eunuchs his noble friend, verse 10. Why how could this have defiled him? Surely either for this cause Because the portion of the Kings meat was of such things as God in his law had forbidden his people, to eat of Levit. 11. or rather (for it is not likely that all the Kings meat was of such creatures as were by that law prohibited;
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and used to the honour of them, as we may see, Dan. 5.4. Certainely if flesh and bloud might have had the censuring of this fact of Daniel, they would have counted him a precise foole for standing upon such a trifle as this (specially in a case of so great danger) yet doth the Lord (you see) commend him for it.
and used to the honour of them, as we may see, Dan. 5.4. Certainly if Flesh and blood might have had the censuring of this fact of daniel, they would have counted him a precise fool for standing upon such a trifle as this (specially in a case of so great danger) yet does the Lord (you see) commend him for it.
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Fourthly, No worship we can doe unto God (though it carry never so great a shew of devotion and zeale) no good worke we can do (though it seeme to tend never so much to the profit and benefit of men) can be acceptable unto God,
Fourthly, No worship we can do unto God (though it carry never so great a show of devotion and zeal) no good work we can do (though it seem to tend never so much to the profit and benefit of men) can be acceptable unto God,
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See this confirmed by the direction the Apostle giveth the Corinthians touching the esteeme they should have the Ministers of the Gospell in, 1 Cor. 4.6. Learne (saith he) not to thinke of men, above that which is written. As if he should say.
See this confirmed by the direction the Apostle gives the Corinthians touching the esteem they should have the Ministers of the Gospel in, 1 Cor. 4.6. Learn (Says he) not to think of men, above that which is written. As if he should say.
David (it appeareth by the vow hee made in his affliction, Psalme 132, 1 — 5. and by his speech to Nathan, 2 Sam. 7.2.) thought he could not do a better worke then this,
David (it appears by the Voelli he made in his affliction, Psalm 132, 1 — 5. and by his speech to Nathan, 2 Sam. 7.2.) Thought he could not do a better work then this,
Shalt thou build me a house (saith the Lord to David, 2 Sam. 7.5.) for me to dwell in? And why had not this beene a good worke? Why would God have rejected it? Surely because they had no Word of God, that required or directed them to doe it,
Shalt thou built me a house (Says the Lord to David, 2 Sam. 7.5.) for me to dwell in? And why had not this been a good work? Why would God have rejected it? Surely Because they had no Word of God, that required or directed them to do it,
Sixtly and lastly, God is so farre from accounting any thing we doe a good worke (though we have never so good a meaning and intent in it) if it bee not done by direction of his Word, that he is highly provoked by it, and cannot endure it.
Sixty and lastly, God is so Far from accounting any thing we do a good work (though we have never so good a meaning and intent in it) if it be not done by direction of his Word, that he is highly provoked by it, and cannot endure it.
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yet if either all, or any part of it did appeare to his prince, to be of his owne coining, he would be so farre from thanking him, that he would rather araigne him as a Traitor for it.
yet if either all, or any part of it did appear to his Prince, to be of his own coining, he would be so Far from thanking him, that he would rather araigne him as a Traitor for it.
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Take two notable examples for this, The one in Nadab and Abihu who because they offered incense unto God with strange fire that God had not commanded were suddenly consumed with fire from heaven, Levit. 10.1, 2. The other is in Vzzah who because (in a right good intent) hee put forth his hand to stay the arke from falling (which hee had no calling nor warrant from Gods Word to do) the anger of the Lord was kindled against him and strucke him dead suddenly, 2 Sam 6.6.7.
Take two notable Examples for this, The one in Nadab and Abihu who Because they offered incense unto God with strange fire that God had not commanded were suddenly consumed with fire from heaven, Levit. 10.1, 2. The other is in Uzzah who Because (in a right good intent) he put forth his hand to stay the Ark from falling (which he had no calling nor warrant from God's Word to do) the anger of the Lord was kindled against him and struck him dead suddenly, 2 Same 6.6.7.
To make Gods Word the onely guide of our life, to make conscience of nothing as in it selfe sinfull or holy but onely of that which God hath commanded or forbidden in his Word, is a singular note of an upright heart.
To make God's Word the only guide of our life, to make conscience of nothing as in it self sinful or holy but only of that which God hath commanded or forbidden in his Word, is a singular note of an upright heart.
See the proofe of this, first in the description the Holy Ghost maketh of the man that hath an upright heart, Psal. 119.1. Blessed are the undefiled (or the perfect and sincere) in the way. Yea but how shall we know who are such? Who walke in the law of the Lord, saith hee.
See the proof of this, First in the description the Holy Ghost makes of the man that hath an upright heart, Psalm 119.1. Blessed Are the undefiled (or the perfect and sincere) in the Way. Yea but how shall we know who Are such? Who walk in the law of the Lord, Says he.
So verse 7. I will praise thee with uprightnesse of heart, when I shall have learned thy righteous judgements. And Psal. 112.1. Blessed is the man that feareth the Lord.
So verse 7. I will praise thee with uprightness of heart, when I shall have learned thy righteous Judgments. And Psalm 112.1. Blessed is the man that fears the Lord.
Yea himselfe was very confident of the uprightnesse of his heart, as you may see, Iob 23.10. He knoweth the way that I take, when he hath tried me, I shall come forth like gold.
Yea himself was very confident of the uprightness of his heart, as you may see, Job 23.10. He Knoweth the Way that I take, when he hath tried me, I shall come forth like gold.
How did it appeare? Surely when he shewed most frailty in taking part first with Ahab, then with his sonne Ioram, yet even then the uprightnesse of his heart appeared in his dependance upon the direction of Gods Word,
How did it appear? Surely when he showed most frailty in taking part First with Ahab, then with his son Ioram, yet even then the uprightness of his heart appeared in his dependence upon the direction of God's Word,
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and the high account he made of it, 1 King, 22.5. Enquire I pray thee at the word of the Lord, saith he to Ahab. And verse 7. Is there not here a Prophet of the Lord, besides, that we may enquire of him? And the same you shall see noted of him also when he went with Ioram, 2 King. 3.11. Is there not here a Prophet of the Lord, that we may enquire of the Lord by him? And when he heard that Elisha was there.
and the high account he made of it, 1 King, 22.5. Inquire I pray thee At the word of the Lord, Says he to Ahab. And verse 7. Is there not Here a Prophet of the Lord, beside, that we may inquire of him? And the same you shall see noted of him also when he went with Ioram, 2 King. 3.11. Is there not Here a Prophet of the Lord, that we may inquire of the Lord by him? And when he herd that Elisha was there.
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though that they might well have done but) went downe to him. The fourth and last example is Iosiah of whose goodnesse the Holy Ghost makes honourable mention even after his death, 2 Chron. 35.26. Now the rest of the acts of Iosiah, and his goodnesse.
though that they might well have done but) went down to him. The fourth and last Exampl is Josiah of whose Goodness the Holy Ghost makes honourable mention even After his death, 2 Chronicles 35.26. Now the rest of the acts of Josiah, and his Goodness.
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then what a necessity is there laid upon every one of us that desire to please God, to exercise our selves with all diligence in the reading and hearing and meditating of it? What marvell is it,
then what a necessity is there laid upon every one of us that desire to please God, to exercise our selves with all diligence in the reading and hearing and meditating of it? What marvel is it,
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though not onely Kings and Magistrates, Deut. 17.18.19. Iosh. 1.8. be commanded daily to read, and meditate in it, but that the Holy Ghost describeth the blessed and good man, Psal. 1.2. by this that his delight is in the law of the Lord, and in it he doth meditate day and night.
though not only Kings and Magistrates, Deuteronomy 17.18.19. Joshua 1.8. be commanded daily to read, and meditate in it, but that the Holy Ghost Describeth the blessed and good man, Psalm 1.2. by this that his delight is in the law of the Lord, and in it he does meditate day and night.
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Secondly, Let us all examine the uprightnesse of our hearts by this note. 1. Certainly if we make no reckoning of the Word, delight not in it, desire not the knowledge of it.
Secondly, Let us all examine the uprightness of our hearts by this note. 1. Certainly if we make no reckoning of the Word, delight not in it, desire not the knowledge of it.
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or if we make conscience of and be religiously strict in the observation of such things as God in his Word hath given us no direction for, we are no better then hypocrites.
or if we make conscience of and be religiously strict in the observation of such things as God in his Word hath given us no direction for, we Are no better then Hypocrites.
and for the great zeale they shewed, in pressing others to the observation of their purifyings as a point of holinesse which they had no other warrant for,
and for the great zeal they showed, in pressing Others to the observation of their purifyings as a point of holiness which they had no other warrant for,
and the eating of meates that Gods Word did allow, 1 Tim. 4.1 — 3. he saith this was a doctrine of divels, that they that taught it taught lies through hypocrisie, and had their consciences seared with a hot iron.
and the eating of Meats that God's Word did allow, 1 Tim. 4.1 — 3. he Says this was a Doctrine of Devils, that they that taught it taught lies through hypocrisy, and had their Consciences seared with a hight iron.
For (admit this was an errour and blind devotion in both these, yet) what great hurt was ther in them? Had they not a shew of holinesse and mortification? Surely if you weigh the matter well (for as much as you may bee sure that neither Christ nor the Apostle could be thus vehement without just cause) you will find that to be strict and precise in the observation of any thing as a part of Gods worship, that God in his Word hath given us no direction for though it seeme to tend never so much unto holinesse and mortification is a most heinous sinne.
For (admit this was an error and blind devotion in both these, yet) what great hurt was there in them? Had they not a show of holiness and mortification? Surely if you weigh the matter well (for as much as you may be sure that neither christ nor the Apostle could be thus vehement without just cause) you will find that to be strict and precise in the observation of any thing as a part of God's worship, that God in his Word hath given us no direction for though it seem to tend never so much unto holiness and mortification is a most heinous sin.
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For 1 it is grosse Idolatry and high-Treason against God, to give to our selves or to any creature this divine authority as to make him a law-giver to our conscience.
For 1 it is gross Idolatry and High treason against God, to give to our selves or to any creature this divine Authority as to make him a lawgiver to our conscience.
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There is one law-giver who is able to save and to destroy, saith the Apostle, Iam. 4.12. I am the Lord (saith he, Esa 42.8.) that is my name, and I will not give my glory to another.
There is one lawgiver who is able to save and to destroy, Says the Apostle, Iam. 4.12. I am the Lord (Says he, Isaiah 42.8.) that is my name, and I will not give my glory to Another.
2 This will quite steale and turne away the heart from God and his Word, and breed a light account of the Word, of the commandements and ordinances of God.
2 This will quite steal and turn away the heart from God and his Word, and breed a Light account of the Word, of the Commandments and ordinances of God.
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This is one reason our Saviour giveth for his vehemency against the Pharisaicall purifyings, Mat. 15.6. Ye have made the commandement of God of none effect, by your traditions. And Mar. 7.9. Full well ye reject the commandement of God, that ye may keepe your owne tradition.
This is one reason our Saviour gives for his vehemency against the Pharisaical purifyings, Mathew 15.6. You have made the Commandment of God of none Effect, by your traditions. And Mar. 7.9. Full well you reject the Commandment of God, that you may keep your own tradition.
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Ahaz we know 1 brought his altar into Gods house, and offered on it, 2 King. 16.12, 13. 2 He set it cheeke by jowle (as we say) by the Lords owne altar, verse 14. 3 He brought it in further,
Ahaz we know 1 brought his altar into God's house, and offered on it, 2 King. 16.12, 13. 2 He Set it cheek by jowl (as we say) by the lords own altar, verse 14. 3 He brought it in further,
and placed it above Gods altar, verse 14. 4 He used it onely, in the ordinary offerings and sacrifices with neglect of Gods altar, verse 15. The more zealous any are for the religious observation of such things as God never commanded, the lesse conscience we shall find they make of any commandement of God, the lesse account they make of Gods Word.
and placed it above God's altar, verse 14. 4 He used it only, in the ordinary offerings and Sacrifices with neglect of God's altar, verse 15. The more zealous any Are for the religious observation of such things as God never commanded, the less conscience we shall find they make of any Commandment of God, the less account they make of God's Word.
When Ephraim had multiplied altars (in a will worship being more abundant in sacrifices then God required, Hos. 8.11, 12.) the great things of Gods written law were counted by him as a strange thing, not belonging unto him.
When Ephraim had multiplied Altars (in a will worship being more abundant in Sacrifices then God required, Hos. 8.11, 12.) the great things of God's written law were counted by him as a strange thing, not belonging unto him.
Yea this will-worship will breed in the heart a hatred of God, and his ordinances, which is the cause why the Lord calleth the transgressours of the second commandement such as hate him, Exod. •0. 5.
Yea this will-worship will breed in the heart a hatred of God, and his ordinances, which is the cause why the Lord calls the transgressors of the second Commandment such as hate him, Exod •0. 5.
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This experience hath proved most true not only in the Papists, but in too many other fondly superstitious. 2 Can any of you find in your selves a high and reverend esteeme of Gods Word, doe you love it,
This experience hath proved most true not only in the Papists, but in too many other fondly superstitious. 2 Can any of you find in your selves a high and reverend esteem of God's Word, do you love it,
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and delight in it, do you depend upon it onely for direction in all your waies, despising and rejecting all other rules besides it? Canst thou say with David, Psal. 119 113. I hate vaine inventions, but thy law doe I love? Certainely (how ever thou maist be slouted and hated for this in the world) this will one day (even when thou shalt have most need of it) yeeld a comfortable testimony to thee, that thy heart is upright with God.
and delight in it, do you depend upon it only for direction in all your ways, despising and rejecting all other rules beside it? Canst thou say with David, Psalm 119 113. I hate vain Inventions, but thy law do I love? Certainly (how ever thou Mayest be slouted and hated for this in the world) this will one day (even when thou shalt have most need of it) yield a comfortable testimony to thee, that thy heart is upright with God.
Remember as thou hast now heard what comfort Iob found in this, Iob 33. 10-12. Remember how oft David calleth him a blessed man that can doe thus, Ps. 1. •. 112 1.128.1.
remember as thou hast now herd what Comfort Job found in this, Job 33. 10-12. remember how oft David calls him a blessed man that can do thus, Ps. 1. •. 112 1.128.1.
Remember that our blessed Saviour accounteth such, Luke 8.21. (in respect of his deare and tender affection and respect unto them) as his brethren, and sisters and mother.
remember that our blessed Saviour accounteth such, Lycia 8.21. (in respect of his deer and tender affection and respect unto them) as his brothers, and Sisters and mother.
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neither will the doing of it argue the uprightnesse of our hearts, unlesse we doe it out of love to God. 2. The love that wee beare to God is not sound,
neither will the doing of it argue the uprightness of our hearts, unless we do it out of love to God. 2. The love that we bear to God is not found,
or els his heart cannot be upright? I answer it is that, which the Apostle speaketh of, Gal. 5.6. In Christ neither circumcision availeth any thing, nor uncircumcision, but faith that worketh by love.
or Else his heart cannot be upright? I answer it is that, which the Apostle speaks of, Gal. 5.6. In christ neither circumcision availeth any thing, nor uncircumcision, but faith that works by love.
We read of holy Iob. 9 28. that he comforteth himselfe against the censures of his friends that judged him to be an hypocrite by this that the root of the matter was found in him, he knew he had in him the root of true righteousnesse and goodnesse,
We read of holy Job 9 28. that he comforts himself against the censures of his Friends that judged him to be an hypocrite by this that the root of the matter was found in him, he knew he had in him the root of true righteousness and Goodness,
Lecture LXXVIII. On Psalme 51.6. Ianuary 22. 1627. IT followeth now that wee proceed unto the second property that is necessarily required in true goodnesse and righteousnesse, it must have a good root.
Lecture LXXVIII. On Psalm 51.6. Ianuary 22. 1627. IT follows now that we proceed unto the second property that is necessarily required in true Goodness and righteousness, it must have a good root.
First, He loveth not God because he loveth other things more then God. For so speaketh the spirit of God expressely, 1 Iohn 2.15. If any man love the world, the love of the father is not in him.
First, He loves not God Because he loves other things more then God. For so speaks the Spirit of God expressly, 1 John 2.15. If any man love the world, the love of the father is not in him.
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nor in the assembly of his Saints, and use of his ordinances. For this hath beene the voice of such as have loved God, 2 Cor. 5.8. We are willing rather to be absent from the body, and to be present with the Lord.
nor in the assembly of his Saints, and use of his ordinances. For this hath been the voice of such as have loved God, 2 Cor. 5.8. We Are willing rather to be absent from the body, and to be present with the Lord.
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my soule thirsteth for God, for the living God: when shall I come and appeare before God? And 26.8. Lord I have loved the habitation of thy houses, and the place where thine honour dwelleth.
my soul Thirsteth for God, for the living God: when shall I come and appear before God? And 26.8. Lord I have loved the habitation of thy houses, and the place where thine honour dwells.
And can he then have any love to God that cannot abide to thinke of death, that if he might have his will, would never go to God? Can he have any love to God that careth not how seldome he commeth to Gods Sanctuary, where (of all places in the world) the Lord sheweth himselfe to be present with his people, in the most gracious and comfortable manner.
And can he then have any love to God that cannot abide to think of death, that if he might have his will, would never go to God? Can he have any love to God that Careth not how seldom he comes to God's Sanctuary, where (of all places in the world) the Lord shows himself to be present with his people, in the most gracious and comfortable manner.
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Yea they hate him with a mortall hatred, Their soule abhorred me, saith the Lord, Zach. 11.8. and wish with all their hearts as to their most mortall enemy (a fearefull thing to be spoken or thought) that he had no being, that he were quite rid out of the world.
Yea they hate him with a Mortal hatred, Their soul abhorred me, Says the Lord, Zach 11.8. and wish with all their hearts as to their most Mortal enemy (a fearful thing to be spoken or Thought) that he had no being, that he were quite rid out of the world.
But though thou knowest not thy selfe, the Lord knoweth thee well, and will one day say to thee as he said to a great number, that were members of the true Church as thou art, professours of the true religion as thou art, Iohn 5.42. But I know you that ye have not the love of God in you.
But though thou Knowest not thy self, the Lord Knoweth thee well, and will one day say to thee as he said to a great number, that were members of the true Church as thou art, professors of the true Religion as thou art, John 5.42. But I know you that you have not the love of God in you.
2. If thou be a superstitious person, and such a one as dotest upon any will worship that is of thine owne or of any other mans devising, whatsoever thou thinkest of thy selfe,
2. If thou be a superstitious person, and such a one as dotest upon any will worship that is of thine own or of any other men devising, whatsoever thou Thinkest of thy self,
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For so the Lord speaketh of the transgressours of the second commandement, Exod. 20.5. Visiting the iniquity of the fathers upon the children, to the third, and fourth generation of them that hate me.
For so the Lord speaks of the transgressors of the second Commandment, Exod 20.5. Visiting the iniquity of the Father's upon the children, to the third, and fourth generation of them that hate me.
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This is plaine by that promise God maketh to his elect, Deut. 30.6. The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart.
This is plain by that promise God makes to his elect, Deuteronomy 30.6. The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart.
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Till God circumcise our hearts, and take away the hard fore-skin that is upon them, we can never love the Lord with all our heart, that is, unfeignedly.
Till God circumcise our hearts, and take away the hard foreskin that is upon them, we can never love the Lord with all our heart, that is, unfeignedly.
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and enquired early after God, They made great shewes of repentance, great protestations of amendment, as you have knowne many lewd men in extreame sicknesses doe.
and inquired early After God, They made great shows of Repentance, great protestations of amendment, as you have known many lewd men in extreme Sicknesses do.
as wee shall find it set downe, Psal. 78.34 36, 37. When he slew them (sometimes by fiery serpents, sometimes by strange pestilence and other judgements) then they sought him, and returned,
as we shall find it Set down, Psalm 78.34 36, 37. When he slew them (sometime by fiery Serpents, sometime by strange pestilence and other Judgments) then they sought him, and returned,
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see how, and by what argument our Saviour seeketh to raise him, and comfort him, Iohn 21.15. Simon thou sonne of Ionas lovest thou me? As if he had said, If this bee in thee, be of good comfort thou art not quite fallen from God, thy heart is upright for all thy fall.
see how, and by what argument our Saviour seeks to raise him, and Comfort him, John 21.15. Simon thou son of Ionas Lovest thou me? As if he had said, If this be in thee, be of good Comfort thou art not quite fallen from God, thy heart is upright for all thy fallen.
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When Peter was so dejected in the sense of his fearefull sinne, that hee thought himselfe unworthy ever to be imployed or to meddle any more in the worke of his Apostleship and ministery;
When Peter was so dejected in the sense of his fearful sin, that he Thought himself unworthy ever to be employed or to meddle any more in the work of his Apostleship and Ministry;
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but a certaine looking for of judgement, and fiery indignation, which shall devoure the adversaries, as the Apostle speaketh, Heb. 10.27. If any man love not the Lord Iesus (saith the Apostle, 1 Corinthians 16.22.) let him bee Anathema, Maranatha ;
but a certain looking for of judgement, and fiery Indignation, which shall devour the Adversaries, as the Apostle speaks, Hebrew 10.27. If any man love not the Lord Iesus (Says the Apostle, 1 Corinthians 16.22.) let him be Anathema, Maranatha;
They that love God, may be sure to be made the better by their prosperity and by their adversity, by their sicknesse and by their health, everything that befalleth them shall be sanctified unto them; and to none but such.
They that love God, may be sure to be made the better by their Prosperity and by their adversity, by their sickness and by their health, everything that befalls them shall be sanctified unto them; and to none but such.
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Because he hath set his love upon me (saith the Lord, Psal. 91.14.) therefore will I deliver him. Rom. 8.28. We know that all things worke together for the good of such as love God.
Because he hath Set his love upon me (Says the Lord, Psalm 91.14.) Therefore will I deliver him. Rom. 8.28. We know that all things work together for the good of such as love God.
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and to none but them, 1 Cor. 2.9. Eye hath not seene, eare hath not heard, neither have entred into the heart of man, the things which God hath prepared for them that love him.
and to none but them, 1 Cor. 2.9. Eye hath not seen, ear hath not herd, neither have entered into the heart of man, the things which God hath prepared for them that love him.
All the comforts of the Gospell (righteousnesse, peace, and joy in the Holy Ghost, the fatnesse of Gods house, comfort in the Word and Sacraments) are promised to them that love the Lord,
All the comforts of the Gospel (righteousness, peace, and joy in the Holy Ghost, the fatness of God's house, Comfort in the Word and Sacraments) Are promised to them that love the Lord,
See this first in heavenly and eternall blessings, Iames 1.12. He shall receive the crowne of li••, which the Lord hath promised to them that love him ; and 2.5. Hath not God chosen the poore of this world, rich in faith and heires of the kingdome, which hee hath promised to them that love him? All that love the Lord shall goe to heaven and none but they.
See this First in heavenly and Eternal blessings, James 1.12. He shall receive the crown of li••, which the Lord hath promised to them that love him; and 2.5. Hath not God chosen the poor of this world, rich in faith and Heirs of the Kingdom, which he hath promised to them that love him? All that love the Lord shall go to heaven and none but they.
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Let them that love thy name (all good men, all sound hearted men, saith David, Psal. 5.11.) be joyfull in thee. So Psal. 119.132. Looke thou upon me, and be mercifull unto me;
Let them that love thy name (all good men, all found hearted men, Says David, Psalm 5.11.) be joyful in thee. So Psalm 119.132. Look thou upon me, and be merciful unto me;
And thus have I finished the first branch of the Doctrine, and shewed you that we can do nothing well, we cannot please God in any thing we doe unlesse it proceed from the love we beare to God,
And thus have I finished the First branch of the Doctrine, and showed you that we can do nothing well, we cannot please God in any thing we do unless it proceed from the love we bear to God,
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But the feare of the godly is like that of the two Maryes of whom we read, verse 8. that when they had both seene the Angell and heard his glorious voice also they departed from the Sepulchre with feare and great joy.
But the Fear of the godly is like that of the two Maryes of whom we read, verse 8. that when they had both seen the Angel and herd his glorious voice also they departed from the Sepulchre with Fear and great joy.
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Yea the love they beare to God for his goodnesse, is the chiefe root of that feare they have of him; according to that, Hos. 3.5. They shall feare the Lord, and his goodnesse in the latter daies.
Yea the love they bear to God for his Goodness, is the chief root of that Fear they have of him; according to that, Hos. 3.5. They shall Fear the Lord, and his Goodness in the latter days.
so neither is that feare of God that is in them, a servile feare, like that of the slave, that hath nothing to move him unto duty but the feare of the whip,
so neither is that Fear of God that is in them, a servile Fear, like that of the slave, that hath nothing to move him unto duty but the Fear of the whip,
For he that commandeth us, Matth. 5.44, 45. Love your enemies, blesse them that curse you, &c. will (doubtlesse) love thee if in truth of heart thou desire to love him.
For he that commands us, Matthew 5.44, 45. Love your enemies, bless them that curse you, etc. will (doubtless) love thee if in truth of heart thou desire to love him.
and cry to him that is the God of love, 2 Cor. 13.11. that by that blessed spirit of his which is the spirit of love, 2 Tim. 1.7. hee would give thee an heart to love him;
and cry to him that is the God of love, 2 Cor. 13.11. that by that blessed Spirit of his which is the Spirit of love, 2 Tim. 1.7. he would give thee an heart to love him;
4 Let this drive thee to Christ who is our onely peace (as the Apostle calleth him, Ephes. 2.14) and who by his crosse hath slaine the enmity that was betweene God and us, as hee saith, verse 16. 5 Let This patience and bountifullnesse of his move thee to turne to him;
4 Let this drive thee to christ who is our only peace (as the Apostle calls him, Ephesians 2.14) and who by his cross hath slain the enmity that was between God and us, as he Says, verse 16. 5 Let This patience and bountifullnesse of his move thee to turn to him;
and if thou find by them (as I dare say many of you may) that there is no love of God in thee but that thou bearest in thy breast such a canckered and malicious heart against God; 1 Bewaile thine estate;
and if thou find by them (as I Dare say many of you may) that there is no love of God in thee but that thou bearest in thy breast such a cankered and malicious heart against God; 1 Bewail thine estate;
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Like the Leopard, and Tiger of whom we read that they doe so hate man that they will expresse their hatred, to the very picture of a man, wheresoever they see it.
Like the Leopard, and Tiger of whom we read that they do so hate man that they will express their hatred, to the very picture of a man, wheresoever they see it.
This is evident in the Apostle even in that very Chapter, 2 Cor. 5. wherein (as we have heard) he professed what force there was in the terrours of the Lord, to move him unto his duty, hee telleth us of this other motive, verse 14. and saith it was more forcible with him then feare.
This is evident in the Apostle even in that very Chapter, 2 Cor. 5. wherein (as we have herd) he professed what force there was in the terrors of the Lord, to move him unto his duty, he Telleth us of this other motive, verse 14. and Says it was more forcible with him then Fear.
and to abstaine and restraine our selves from evill, even out of that feare. Nay our Saviour commandeth us so to doe, Luke 12.5. Feare him, that after he hath killed, (and taken away your life) hath power to cast you into hell;
and to abstain and restrain our selves from evil, even out of that Fear. Nay our Saviour commands us so to do, Lycia 12.5. fear him, that After he hath killed, (and taken away your life) hath power to cast you into hell;
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and twenty yeares before the floud came (wherein doubtlesse hee made himselfe a scorne and laughing stocke, to all that knew him) telleth us, Heb. 11.7. that he was moved by feare to doe it.
and twenty Years before the flood Come (wherein doubtless he made himself a scorn and laughing stock, to all that knew him) Telleth us, Hebrew 11.7. that he was moved by Fear to do it.
Is not destruction (saith he) to the wicked, and a strange punishment to the workers of iniquity? And professing, verse 21. that he durst not oppresse or wrong any poore man, hee giveth this for the reason whereby he was kept from it, verse 23. For destruction from God was a terrour to me (saith he) and by reason of his highnesse, I could not endure.
Is not destruction (Says he) to the wicked, and a strange punishment to the workers of iniquity? And professing, verse 21. that he durst not oppress or wrong any poor man, he gives this for the reason whereby he was kept from it, verse 23. For destruction from God was a terror to me (Says he) and by reason of his highness, I could not endure.
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The feare of Gods wrath, kept Iob from sundry sinnes. It kept him from uncleannesse. For hee professing, Iob 31.1. that he durst not give himselfe liberty in wanton looks, nor in wanton thoughts, he telleth us, verse 3. what moved him to it.
The Fear of God's wrath, kept Job from sundry Sins. It kept him from uncleanness. For he professing, Job 31.1. that he durst not give himself liberty in wanton looks, nor in wanton thoughts, he Telleth us, verse 3. what moved him to it.
Is nothing well done unlesse it bee done, out of love to God? Is nothing well done, that is done out of feare of Gods judgements? If a man abstaine from sinne and performe good duties out of feare of wrath,
Is nothing well done unless it be done, out of love to God? Is nothing well done, that is done out of Fear of God's Judgments? If a man abstain from sin and perform good duties out of Fear of wrath,
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First, We must love him, before we can keepe any of his commandements well. In which respect the Apostle, Rom. 13.10. calleth love the fulfilling of the law.
First, We must love him, before we can keep any of his Commandments well. In which respect the Apostle, Rom. 13.10. calls love the fulfilling of the law.
In a word (to conclude the confirmation of this first branch) this is made the root of all obedience in generall, to any commandement of God, of all good workes, Deut. 7.9. He keepeth covenant, and mercy with them that love him, and keepe his commandements.
In a word (to conclude the confirmation of this First branch) this is made the root of all Obedience in general, to any Commandment of God, of all good works, Deuteronomy 7.9. He Keepeth Covenant, and mercy with them that love him, and keep his Commandments.
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God is not unrighteous to forget your worke, and labour of love, which you have shewed towards his name, in that yee have ministred to the Saints, and doe minister.
God is not unrighteous to forget your work, and labour of love, which you have showed towards his name, in that ye have ministered to the Saints, and do minister.
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Two branches you see there are of this point which I will severally and distinctly consider of. 1. The love of God is the root of all true obedience. 2. The heart that truly loveth God, is an upright heart.
Two branches you see there Are of this point which I will severally and distinctly Consider of. 1. The love of God is the root of all true Obedience. 2. The heart that truly loves God, is an upright heart.
This was Davids practise, Psal. 34.4. I sought the Lord and he heard me, and delivered me from all my feares, Pray as Ier. 17.17. Be not thou a terrour unto me, thou art my hope in the day of evill. As if he had said.
This was Davids practise, Psalm 34.4. I sought the Lord and he herd me, and Delivered me from all my fears, Pray as Jeremiah 17.17. Be not thou a terror unto me, thou art my hope in the day of evil. As if he had said.
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Psal. 112.7, 8. He shall not be afraid of evill ridings, his heart is fixed, his heart is established, he shall not be afraid. And Pro. 1.33. Who so hearkneth unto me shall dwelt safely, and shall be quiet from feare of evill.
Psalm 112.7, 8. He shall not be afraid of evil ridings, his heart is fixed, his heart is established, he shall not be afraid. And Pro 1.33. Who so harkeneth unto me shall dwelled safely, and shall be quiet from Fear of evil.
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Sixtly and lastly, Acquaint thy selfe with the promises God hath so oft made his people to free them from these feares, Iob 11.15. Thou shalt lift up thy face without spot, yea thou shalt be steadfast, and shalt not feare.
Sixty and lastly, Acquaint thy self with the promises God hath so oft made his people to free them from these fears, Job 11.15. Thou shalt lift up thy face without spot, yea thou shalt be steadfast, and shalt not Fear.
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One thing have I desired of the Lord, that will I seeke after, that I may dwell in the house of the Lord, all the daies of my life, to behold the beauty of the Lord, saith David, Psal. 27.4. Fiftly, Seeke assurance by faith, that Christ is thine;
One thing have I desired of the Lord, that will I seek After, that I may dwell in the house of the Lord, all the days of my life, to behold the beauty of the Lord, Says David, Psalm 27.4. Fifty, Seek assurance by faith, that christ is thine;
As though there is no infidelity or doubting of Gods favour in faith (nothing more contrary unto faith then doubting and infidelity) yet in the person of a true beleever there may be much infidelity,
As though there is no infidelity or doubting of God's favour in faith (nothing more contrary unto faith then doubting and infidelity) yet in the person of a true believer there may be much infidelity,
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if I did truly love him? Is it possible for a man to be so afraid of him, whom hee doth love? Doth not the Apostle say, 1 Iohn 4.18. That there is no feare in love, but perfect love casteth out feare.
if I did truly love him? Is it possible for a man to be so afraid of him, whom he does love? Does not the Apostle say, 1 John 4.18. That there is no Fear in love, but perfect love Cast out Fear.
And hee that mourneth for his infidelity and striveth against it, hath true faith; as it appeareth in that example of the poore man mentioned, Mar. 9.24.
And he that Mourneth for his infidelity and striveth against it, hath true faith; as it appears in that Exampl of the poor man mentioned, Mar. 9.24.
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we could not els do it constantly nor conscionably. Thirdly, When thou hast through infirmity done any thing to offend God, thou grievest unfeignedly, and art troubled with it.
we could not Else do it constantly nor Conscionably. Thirdly, When thou hast through infirmity done any thing to offend God, thou grievest unfeignedly, and art troubled with it.
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Hee that hath my commandements and keepeth them. (saith our Saviour, Ioh. 14.21.) is hee that loveth me. And 1 Iohn 5.3. This is the love of God, that we keepe his commandements ;
He that hath my Commandments and Keepeth them. (Says our Saviour, John 14.21.) is he that loves me. And 1 John 5.3. This is the love of God, that we keep his Commandments;
So that this griefe and trouble thy heart is in, because thou canst not be assured of Gods favour, argueth plainely that thou art sicke of love as the Church saith she was, Cant. 2.5. and 5.8. Thy love to God is the cause of thy sicknesse and griefe.
So that this grief and trouble thy heart is in, Because thou Canst not be assured of God's favour, argue plainly that thou art sick of love as the Church Says she was, Cant 2.5. and 5.8. Thy love to God is the cause of thy sickness and grief.
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When the Churches diligence in seeking after Christ when she had lost him is described, Cant. 2.1 — 4. she expresseth the cause that moved her so to seeke after him, by calling him him whom her soule loved ;
When the Churches diligence in seeking After christ when she had lost him is described, Cant 2.1 — 4. she Expresses the cause that moved her so to seek After him, by calling him him whom her soul loved;
First, Thou desirest Gods favour above all things in the world, and no crosse afflicteth thy heart so much as this, that thou thinkest thou hast lost it, thou canst not be assured of it, this is a certaine signe thou lovest him.
First, Thou Desirest God's favour above all things in the world, and no cross afflicts thy heart so much as this, that thou Thinkest thou hast lost it, thou Canst not be assured of it, this is a certain Signen thou Lovest him.
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Before Elijah could heare that still and small voice that spake so much comfort unto him, concerning himselfe and the whole Church, the Lord first affrighted him with a great and strong wind that rent the mountaines and brake the rockes in pieces, and then by an earthquake, and after that by a fire, 1 King. 19.11, 12. hee deepely humbled him by feare and terrour first, that he might prepare and make him fit to receive that comfort.
Before Elijah could hear that still and small voice that spoke so much Comfort unto him, Concerning himself and the Whole Church, the Lord First affrighted him with a great and strong wind that rend the Mountains and brake the Rocks in Pieces, and then by an earthquake, and After that by a fire, 1 King. 19.11, 12. he deeply humbled him by Fear and terror First, that he might prepare and make him fit to receive that Comfort.
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Before the Lord delivevered that large and comfortable promise unto Abram, Gen. 15.13 — 21. it is said verse 12. Loe an horrour of great darknesse fell upon him.
Before the Lord delivevered that large and comfortable promise unto Abram, Gen. 15.13 — 21. it is said verse 12. Lo an horror of great darkness fell upon him.
as they protested, verse 27. But when was that? Surely when by seeing the law delivered in that terrible manner, they were brought into a wonderfull feare. 3. Lastly, This prepareth them,
as they protested, verse 27. But when was that? Surely when by seeing the law Delivered in that terrible manner, they were brought into a wonderful Fear. 3. Lastly, This Prepareth them,
But this effect it hath in Gods children especially, O that there were such a heart in them, (saith the Lord of his people, Deut. 5.29.) that they would feare me, & keepe my commandements alwaies.
But this Effect it hath in God's children especially, Oh that there were such a heart in them, (Says the Lord of his people, Deuteronomy 5.29.) that they would Fear me, & keep my Commandments always.
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Certainely if the Lord should not now and then visit them with inward terrours and gripes, there be many in the world would even forget themselves to be men.
Certainly if the Lord should not now and then visit them with inward terrors and gripes, there be many in the world would even forget themselves to be men.
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when they see the strange breaches which the whale by his rising doth make in the sea, Iob 4•. 25. When he raiseth up himselfe, the mighty (and most stout hearted) are afraid, by reason of his breakings they purifie themselves.
when they see the strange Breaches which the whale by his rising does make in the sea, Job 4•. 25. When he Raiseth up himself, the mighty (and most stout hearted) Are afraid, by reason of his breakings they purify themselves.
And the Lord seeth it to bee good, and profitable many waies, for sundry of his servants to bee much exercised by them. 1. This maketh them carefull by repentance to purge themselves from all their knowne sinnes.
And the Lord sees it to be good, and profitable many ways, for sundry of his Servants to be much exercised by them. 1. This makes them careful by Repentance to purge themselves from all their known Sins.
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he telleth us, verse 14. what was the cause of those terrours he felt in himselfe, Lord why castest thou off my soule? why hidest thou thy face from me? Hee could not be perswaded of Gods love, hee thought God had cast him of.
he Telleth us, verse 14. what was the cause of those terrors he felt in himself, Lord why Chastest thou off my soul? why hidest thou thy face from me? He could not be persuaded of God's love, he Thought God had cast him of.
and who can choose but bee much disquieted in his heart, with •eare when he doubteth of Gods favour? When the Prophet complained, Psal. 88.15. While I suffer thy terrours I am distracted :
and who can choose but be much disquieted in his heart, with •eare when he doubteth of God's favour? When the Prophet complained, Psalm 88.15. While I suffer thy terrors I am distracted:
Yea when Christ did shew his divine and glorious power even in goodnesse, by bringing such a multitude of fish to the net that it brake withall, it is said, Luk. 5.8, 9. that Peter was so astonished with feare that he fell downe at Iesus knees, saying, depart from me for I am a sinfull man O Lord.
Yea when christ did show his divine and glorious power even in Goodness, by bringing such a multitude of Fish to the net that it brake withal, it is said, Luk. 5.8, 9. that Peter was so astonished with Fear that he fell down At Iesus knees, saying, depart from me for I am a sinful man Oh Lord.
When God shewed his glory in the delivering of the law by darknesse and tempest, by thunder and lightning, it is said by the Apostle, Heb. 12.21. that the sight was so terrible, that Moses himselfe said, I exceedingly feare and quake.
When God showed his glory in the delivering of the law by darkness and tempest, by thunder and lightning, it is said by the Apostle, Hebrew 12.21. that the sighed was so terrible, that Moses himself said, I exceedingly Fear and quake.
and when he seriously thinketh of his appearing before God, or when the Lord doth by any extraordinary worke as thundring and lightning and earth-quakes &c. manifest unto him his glorious power, he cannot choose but feare, and tremble.
and when he seriously Thinketh of his appearing before God, or when the Lord does by any extraordinary work as thundering and lightning and earthquakes etc. manifest unto him his glorious power, he cannot choose but Fear, and tremble.
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yea charged them to keepe themselves awake too, as you shall find, Mar. 14.32 — 34. Through this naturall weakenesse it is, that the best man that is, may feele in himselfe some feare of death;
yea charged them to keep themselves awake too, as you shall find, Mar. 14.32 — 34. Through this natural weakness it is, that the best man that is, may feel in himself Some Fear of death;
Take another example for this in the Apostle Paul who professeth of himselfe, 2 Cor. 7.5. that while he was in Macedonia he found no rest in his flesh, but that as he had fightings without (much opposition and trouble raised against him by men) so he had terrours within. Certainely he was much subject to these feares we speake of.
Take Another Exampl for this in the Apostle Paul who Professes of himself, 2 Cor. 7.5. that while he was in Macedonia he found no rest in his Flesh, but that as he had fightings without (much opposition and trouble raised against him by men) so he had terrors within. Certainly he was much Subject to these fears we speak of.
fearefullnesse and trembling are come upon me, and horrour hath overwhelmed mee. What poore Christian is there in the world, can say more of his feares.
fearefullnesse and trembling Are come upon me, and horror hath overwhelmed me. What poor Christian is there in the world, can say more of his fears.
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This may seeme to bee more then a child-like feare to offend God, that he could not see nor heare of any strange judgements of God but his flesh trembled at it, And Psal. ••. 4. •. My heart is •ore pained within me (with what? with feare as appeareth by the next words) and the terrours of death are fallen upon me;
This may seem to be more then a childlike Fear to offend God, that he could not see nor hear of any strange Judgments of God but his Flesh trembled At it, And Psalm ••. 4. •. My heart is •ore pained within me (with what? with Fear as appears by the next words) and the terrors of death Are fallen upon me;
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while he enjoyed much prosperity and outward peace. For whereas he saith of himselfe, Iob 3.26. that in those daies I was not in peace, neither had I rest, neither was I quiet, he telleth us in the former verse 25. that it was feare that did thus disquiet him.
while he enjoyed much Prosperity and outward peace. For whereas he Says of himself, Job 3.26. that in those days I was not in peace, neither had I rest, neither was I quiet, he Telleth us in the former verse 25. that it was Fear that did thus disquiet him.
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or by Satan our adversary) there is many a one among you, that doe unfeignedly love the Lord would make a very doubtfull and fearefull answer unto this question,
or by Satan our adversary) there is many a one among you, that do unfeignedly love the Lord would make a very doubtful and fearful answer unto this question,
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I told you the last day, that if God should move to every one of you particularly that that was moved unto Peter, Iohn 21.15. (as who knoweth how soone it may be moved to us, either by the Lord himselfe when he shall wrestle with us,
I told you the last day, that if God should move to every one of you particularly that that was moved unto Peter, John 21.15. (as who Knoweth how soon it may be moved to us, either by the Lord himself when he shall wrestle with us,
for there and there onely are the spirits of just men made perfect, as the Apostle speaketh, Heb. 12.23. The third and last thing I have to say unto these poore soules that are so much disquieted with feare is this, They must strive against these feares and labour to rid their hearts of them; as David did, Psal. 56.3. What time I am afraid, I will trust in thee.
for there and there only Are the spirits of just men made perfect, as the Apostle speaks, Hebrew 12.23. The third and last thing I have to say unto these poor Souls that Are so much disquieted with Fear is this, They must strive against these fears and labour to rid their hearts of them; as David did, Psalm 56.3. What time I am afraid, I will trust in thee.
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Feare hath torment, saith the Apostle, 1 Iohn 4.18. He that is afraid to die must needs live in continuall and extreame bondage, as the Apostle speaketh, Heb. 2.15. 2. It is not onely a judgement but a sinne also.
fear hath torment, Says the Apostle, 1 John 4.18. He that is afraid to die must needs live in continual and extreme bondage, as the Apostle speaks, Hebrew 2.15. 2. It is not only a judgement but a sin also.
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For it is oft forbidden and condemned in the Word, Esa 8.12. Feare not their feare, nor be afraid. And Matth. 8.26. Why are ye fearefull, ô ye of little faith? Yea it is a cause of many other sinnes.
For it is oft forbidden and condemned in the Word, Isaiah 8.12. fear not their Fear, nor be afraid. And Matthew 8.26. Why Are you fearful, o you of little faith? Yea it is a cause of many other Sins.
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So did they also at sundry other times come unto him to be resolved in their doubts that rose in their minds at the hearing of him, Mat. 17.10. and 19.10. For Mal. •. 7. as the Priests lips should keepe knowledge ;
So did they also At sundry other times come unto him to be resolved in their doubts that rose in their minds At the hearing of him, Mathew 17.10. and 19.10. For Malachi •. 7. as the Priests lips should keep knowledge;
and cannot tell how to understand what we have heard in a Sermon. So did our Saviours best hearers use to do, Mat. 13.36. His Disciples came to him, saying, declare to us the parable of the field? So did they againe, Mar. 7.17.
and cannot tell how to understand what we have herd in a Sermon. So did our Saviors best hearers use to do, Mathew 13.36. His Disciples Come to him, saying, declare to us the parable of the field? So did they again, Mar. 7.17.
A fourth thing you ought to do after the hearing of the Word is this, that if you doubt of any thing you have heard, (and cannot by your private meditation,
A fourth thing you ought to do After the hearing of the Word is this, that if you doubt of any thing you have herd, (and cannot by your private meditation,
Or what comfort can you have in your profession of religion, that have so little care of your families? whereas the Christians that Gods spirit gives testimony unto in his Word, are ever discribed thus, Ioh. 4.53. himselfe beleeved and his whole house. Acts 10.2. One that feared God, and all his house.
Or what Comfort can you have in your profession of Religion, that have so little care of your families? whereas the Christians that God's Spirit gives testimony unto in his Word, Are ever described thus, John 4.53. himself believed and his Whole house. Acts 10.2. One that feared God, and all his house.
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You are all in your families like Martha to whom our Saviour said, Luk. 10.41, 42. Martha, Martha, thou art carefull and art troubled about many things, but one thing is needfull.
You Are all in your families like Martha to whom our Saviour said, Luk. 10.41, 42. Martha, Martha, thou art careful and art troubled about many things, but one thing is needful.
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2. This silence of ours proceeds from this, that we are ashamed to speake of Gods Word, Ier. 6.10. Behold the Word of the Lord is unto them a reproach, and ô how great a sin is that? David was of another minde, Ps. 119.46. I will speake of thy testimonies before Kings, and will not be ashamed.
2. This silence of ours proceeds from this, that we Are ashamed to speak of God's Word, Jeremiah 6.10. Behold the Word of the Lord is unto them a reproach, and o how great a since is that? David was of Another mind, Ps. 119.46. I will speak of thy testimonies before Kings, and will not be ashamed.
Let us heare any newes, let a tale be told us, (though it be of matters that are of no moment, that nothing concerne us) we cannot hold but the next we meet with we must needs utter it unto;
Let us hear any news, let a tale be told us, (though it be of matters that Are of no moment, that nothing concern us) we cannot hold but the next we meet with we must needs utter it unto;
I pray you therefore take notice of your great sinne in this as another chiefe cause why you profit no more by your hearing. 1. Few can bee found that have any heart to speake of that which they have heard.
I pray you Therefore take notice of your great sin in this as Another chief cause why you profit no more by your hearing. 1. Few can be found that have any heart to speak of that which they have herd.
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I thinke it meet (saith the Apostle, 2 Pet. 1.13.) to stirre you up by putting you in remembrance ▪ This bringing the Word to remembrance againe, is a meane to stirre up our affections unto it.
I think it meet (Says the Apostle, 2 Pet. 1.13.) to stir you up by putting you in remembrance ▪ This bringing the Word to remembrance again, is a mean to stir up our affections unto it.
The Disciples of our Saviour were so diligent, and watchfull in hearing that hee commends them for it Mat. •3. 16. Blessed are your eares for they heare.
The Disciples of our Saviour were so diligent, and watchful in hearing that he commends them for it Mathew •3. 16. Blessed Are your ears for they hear.
and what he had said to them, and the Apostles, and they were conferring of this matter, it is said Luk. 24.36. That as they spake, Iesus himselfe stood in the midst of them.
and what he had said to them, and the Apostles, and they were conferring of this matter, it is said Luk. 24.36. That as they spoke, Iesus himself stood in the midst of them.
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It is said of the two Disciples that went toward Emmaus, Luke 24. •5. That wh•le they communed together, and reasoned, Iesus himselfe drew neare and went with them.
It is said of the two Disciples that went towards Emmaus, Lycia 24. •5. That wh•le they communed together, and reasoned, Iesus himself drew near and went with them.
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We may all in this kinde receive helpe one from another, even he that is stronger in knowledge and grace, from another that is weaker then himselfe is.
We may all in this kind receive help one from Another, even he that is Stronger in knowledge and grace, from Another that is Weaker then himself is.
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and make all things plainer to them, Mat. 13.51. Have ye understood all these things? And Mar. 4.34. When they were alone he expounded all things to his Disciples.
and make all things plainer to them, Mathew 13.51. Have you understood all these things? And Mar. 4.34. When they were alone he expounded all things to his Disciples.
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For this we have a plaine commandment, Deut. 11.18, 19. Ye shall lay up these my words in your heart-and yee shall teach them your children, speaking of them when thou sittest in thy house, &c. Yea it is said to be a chiefe thing, that the Lord had respect unto in giving us his Word,
For this we have a plain Commandment, Deuteronomy 11.18, 19. You shall lay up these my words in your heart-and ye shall teach them your children, speaking of them when thou Sittest in thy house, etc. Yea it is said to be a chief thing, that the Lord had respect unto in giving us his Word,
When Christ had taught how hard it was for rich men to be saved it is said Mar. 10.26. They were astonished out of measure, and said among themselves, who then can be saved? The like you shall find spoken of their conferring among themselves of another Sermon of our Saviours, Ioh. 16.17, 18. Yea it is reported of other of his hearers too besides his Disciples that they did use to conferre among themselves of that which he had taught, Ioh. 7 35, 36. 4. But chiefly this is required of you that have families, that you repeate unto them, examine them, conferre with them about that which they have heard.
When christ had taught how hard it was for rich men to be saved it is said Mar. 10.26. They were astonished out of measure, and said among themselves, who then can be saved? The like you shall find spoken of their conferring among themselves of Another Sermon of our Saviors, John 16.17, 18. Yea it is reported of other of his hearers too beside his Disciples that they did use to confer among themselves of that which he had taught, John 7 35, 36. 4. But chiefly this is required of you that have families, that you repeat unto them, examine them, confer with them about that which they have herd.
as they did, Luk. 24.14. 3. Yea you should all count it a benefit to have a companion you may conferre with about that which you have heard. Christs Disciples used it much.
as they did, Luk. 24.14. 3. Yea you should all count it a benefit to have a Companion you may confer with about that which you have herd. Christ Disciples used it much.
is said likewise of every one that truly feares God, Pro. 5.2. My son attend unto my wisdome, and bow thine eare unto mine understanding — that thy lips may keepe knowledge.
is said likewise of every one that truly fears God, Pro 5.2. My son attend unto my Wisdom, and bow thine ear unto mine understanding — that thy lips may keep knowledge.
Yea this is noted as a speciall use we should make of our reading and hearing of the Word, to speake of it unto others, it must not be in our heart onely but in our mouth too, Iosh. 1.8. This booke of the law shall not depart out of thy mouth.
Yea this is noted as a special use we should make of our reading and hearing of the Word, to speak of it unto Others, it must not be in our heart only but in our Mouth too, Joshua 1.8. This book of the law shall not depart out of thy Mouth.
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Thirdly, you must conferre of that which you have heard, and repeate it among your selves. 1. It is often spoken of in Scripture as a duty wee owe to God and his Word, to speake of it unto others, Psal. 119.172. My tongue shall speake of thy Word;
Thirdly, you must confer of that which you have herd, and repeat it among your selves. 1. It is often spoken of in Scripture as a duty we owe to God and his Word, to speak of it unto Others, Psalm 119.172. My tongue shall speak of thy Word;
How then should the Word you heare doe you good, when you never thinke of it after you have once heard it? It is noted of the Disciples that though they had seene Christs mighty power in the miracles of the loaves,
How then should the Word you hear do you good, when you never think of it After you have once herd it? It is noted of the Disciples that though they had seen Christ mighty power in the Miracles of the loaves,
so it is with the food of our soules, Iosh. 1.8. Thou shalt meditate in the law day and night, that thou maist observe to do according to all that is written therein.
so it is with the food of our Souls, Joshua 1.8. Thou shalt meditate in the law day and night, that thou Mayest observe to do according to all that is written therein.
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and have respect unto thy waies: I will delight my selfe in thy statutes. 3. This would greatly increase and confirme our knowledge, Psal. 119.99. I have more understanding then all my teachers, for thy testimonies are my meditation.
and have respect unto thy ways: I will delight my self in thy statutes. 3. This would greatly increase and confirm our knowledge, Psalm 119.99. I have more understanding then all my Teachers, for thy testimonies Are my meditation.
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For 1. This would argue a love to that we heare and a delight in it, Psal. 1.2. His delight is in the law of the Lord, and in that law doth he meditate day and night : and 119.97. O how love I thy law? it is my meditation all the day.
For 1. This would argue a love to that we hear and a delight in it, Psalm 1.2. His delight is in the law of the Lord, and in that law does he meditate day and night: and 119.97. Oh how love I thy law? it is my meditation all the day.
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David was much given to this, Psal. 119.15. I will meditate in thy precepts. The blessed Virgin is commended for this, Luk. 2.19. All the things she heard concerning Christ she kept them, and pondered them in her •eart.
David was much given to this, Psalm 119.15. I will meditate in thy Precepts. The blessed Virgae is commended for this, Luk. 2.19. All the things she herd Concerning christ she kept them, and pondered them in her •eart.
It is a duty injoyned us to thinke of good things: Phil. 4.8. thinke of these things. It is not enough to heare Gods Word but we must consider of it in our hearts. Deut. 4.39. Know therefore this day (saith Moses ) and consider it in thine heart.
It is a duty enjoined us to think of good things: Philip 4.8. think of these things. It is not enough to hear God's Word but we must Consider of it in our hearts. Deuteronomy 4.39. Know Therefore this day (Says Moses) and Consider it in thine heart.
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but they are presently choked with worldly businesse, and pleasure, Luk. 8.14. Secondly, wee must meditate, and seriously thinke of that which we have heard.
but they Are presently choked with worldly business, and pleasure, Luk. 8.14. Secondly, we must meditate, and seriously think of that which we have herd.
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and remember what they have heard, for this indeed is the cause why mens memories are so bad, they take no delight in the Word, Ier. 2.32. Can a maid forget her ornaments;
and Remember what they have herd, for this indeed is the cause why men's memories Are so bad, they take no delight in the Word, Jeremiah 2.32. Can a maid forget her Ornament;
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And if a thiefe had taken your purse or broken into your house, and robd you, what outcries would you make? But in his spirituall estate no man regards this. 2. Nay they have no care nor desire to keepe,
And if a thief had taken your purse or broken into your house, and robbed you, what Outcries would you make? But in his spiritual estate no man regards this. 2. Nay they have no care nor desire to keep,
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Let men then impute the small good they get by their hearing unto this profane carelesnesse of keeping that which they have received. 1. They are like sives that while they are in the water seeme to be full,
Let men then impute the small good they get by their hearing unto this profane carelessness of keeping that which they have received. 1. They Are like sives that while they Are in the water seem to be full,
Out of what hearers hearts did Satan steale the Word? Out of theirs that were like the high way that had no earth to hide or cover the seed, Luk 8.12. 3. This carelesnesse to keepe the good Word, is a high contempt done to it, which God must needs take vengeance of.
Out of what hearers hearts did Satan steal the Word? Out of theirs that were like the high Way that had no earth to hide or cover the seed, Luk 8.12. 3. This carelessness to keep the good Word, is a high contempt done to it, which God must needs take vengeance of.
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as the loose, and carelesse laying of our money or goods doth to a thiefe, yea makes many a child, and servant false that otherwise would have beere true. Marke this in the parable.
as the lose, and careless laying of our money or goods does to a thief, yea makes many a child, and servant false that otherwise would have beer true. Mark this in the parable.
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They are apt to put of from themselves to others, whatsoever is taught, like to those the Lord complaines of, Hos. 8.12. I have written to him the great things of my law, but they were counted as a strange thing.
They Are apt to put of from themselves to Others, whatsoever is taught, like to those the Lord complains of, Hos. 8.12. I have written to him the great things of my law, but they were counted as a strange thing.
And certainely this is one cause why so many (though they heare us constantly) profit so little. Heb. 4.2. The Word preached did not profit them (saith the Apostle of the Iewes that perished in the wildernesse) not being mixed with faith in them that heard it.
And Certainly this is one cause why so many (though they hear us constantly) profit so little. Hebrew 4.2. The Word preached did not profit them (Says the Apostle of the Iewes that perished in the Wilderness) not being mixed with faith in them that herd it.
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and veines nourishment for it selfe, and to make it his owne; to which the Apostle alludeth, Eph. 4.16. This we shall finde in the elect Disciples, Mat. 26.22. And they were exceeding sorrowfull, and began every one of them to say unto him, Lord is it I? The like you shall see in them when he spake of the dangerous state that rich men are in, Mat. 19.25 — 27. and yet one would have thought that Doctrine did little concerne them.
and Veins nourishment for it self, and to make it his own; to which the Apostle alludeth, Ephesians 4.16. This we shall find in the elect Disciples, Mathew 26.22. And they were exceeding sorrowful, and began every one of them to say unto him, Lord is it I? The like you shall see in them when he spoke of the dangerous state that rich men Are in, Mathew 19.25 — 27. and yet one would have Thought that Doctrine did little concern them.
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Whatsoever things were written afore-time, were written for our learning, Rom. 15.4. 2. There is no truth that can bee taught (be it never so wholesome or soveraigne) can doe us any good,
Whatsoever things were written aforetime, were written for our learning, Rom. 15.4. 2. There is no truth that can be taught (be it never so wholesome or sovereign) can do us any good,
Even our blessed Saviour himselfe was much stirred up in his affections by beholding the zeale of his hearers, Mat. 5.1. Mar. 6.34. Ioh. 4.30 — 32. Mar. 3.20.
Even our blessed Saviour himself was much stirred up in his affections by beholding the zeal of his hearers, Mathew 5.1. Mar. 6.34. John 4.30 — 32. Mar. 3.20.
and make you better able to keepe that you heare, when you heare it with delight, Psal. 119.16. I will delight my selfe in thy statutes, I will not forget thy word.
and make you better able to keep that you hear, when you hear it with delight, Psalm 119.16. I will delight my self in thy statutes, I will not forget thy word.
And of Christs hearers, Mar. •2. 37. The common people heard him gladly. 1. It is a great signe of grace to heare the Word with joy. Ps. 119.162. I rejoyce at thy Word as one that findeth great spoile ;
And of Christ hearers, Mar. •2. 37. The Common people herd him gladly. 1. It is a great Signen of grace to hear the Word with joy. Ps. 119.162. I rejoice At thy Word as one that finds great spoil;
of whom (in respect of their spirituall poverty) that may be said which Solomon speaketh, Prov. 24. 3•, 34. Yet a little sleepe, a little slumber, a little folding of the hands to sleepe;
of whom (in respect of their spiritual poverty) that may be said which Solomon speaks, Curae 24. 3•, 34. Yet a little sleep, a little slumber, a little folding of the hands to sleep;
Alas then, how can the most of our hearers thrive in grace, or be the better for that they heare? 1. Few practise any thing they heare, •eave any sinne, do any good duty ever a whit the more,
Alas then, how can the most of our hearers thrive in grace, or be the better for that they hear? 1. Few practise any thing they hear, •eave any sin, do any good duty ever a whit the more,
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For delay will make the practise of any good duty a great deale more difficult. Which made Abraham goe presently about the circumcising of his family, Gen. 17.23. and the offering up of his son Isaac, Genes. 2•. 3. so soone as ever he had received the commandement from God to do it.
For Delay will make the practice of any good duty a great deal more difficult. Which made Abraham go presently about the circumcising of his family, Gen. 17.23. and the offering up of his son Isaac, Genesis. 2•. 3. so soon as ever he had received the Commandment from God to do it.
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2. That that we heare is not blessed to us, we receive no good nor comfort by it, till we practise it, Iam. 1.25. Who so looketh into the perfect law of liberty, and continueth therein, he being not a forgetfull hearer but a doer of the worke, this man shall be blessed in his deed.
2. That that we hear is not blessed to us, we receive no good nor Comfort by it, till we practise it, Iam. 1.25. Who so looks into the perfect law of liberty, and Continueth therein, he being not a forgetful hearer but a doer of the work, this man shall be blessed in his deed.
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if you would profit by it, is this, that you presently set upon the practise of that, that you have heard. 1. The end of all our hearing is that wee may practise what we heare, Deut. 5.1.
if you would profit by it, is this, that you presently Set upon the practice of that, that you have herd. 1. The end of all our hearing is that we may practise what we hear, Deuteronomy 5.1.
Such hearers Paul himselfe had, Rom. 3.8. We are slanderously reported of, and some affirme that wee say, let us doe evill that good may come, whose damnation is just.
Such hearers Paul himself had, Rom. 3.8. We Are slanderously reported of, and Some affirm that we say, let us do evil that good may come, whose damnation is just.
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But 2. The neglect of this duty proceeds principally from the people themselves, who as they are apt oft times to mistake and misunderstand the preacher,
But 2. The neglect of this duty proceeds principally from the people themselves, who as they Are apt oft times to mistake and misunderstand the preacher,
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Yea he was wont to offer himselfe unto them this way, and to prevent them when he saw them purposed to aske him such questions as Ioh. 16.19. Iesus knew that they were desirous to aske him, and said unto them doe ye enquire among your selves of that I said? and thereupon he tooke occasion to satisfie them fully in that they doubted of.
Yea he was wont to offer himself unto them this Way, and to prevent them when he saw them purposed to ask him such questions as John 16.19. Iesus knew that they were desirous to ask him, and said unto them do you inquire among your selves of that I said? and thereupon he took occasion to satisfy them Fully in that they doubted of.
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and not count every thing an oracle that comes out of their mouth. But such Ministers should hearken to that which Christ saith, Matth. 11.29. Learne of me for I am meeke, and lowly in heart.
and not count every thing an oracle that comes out of their Mouth. But such Ministers should harken to that which christ Says, Matthew 11.29. Learn of me for I am meek, and lowly in heart.
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As if he had said, Till you be under grace, till by faith ye be assured of Gods gracious disposition towards you, sinne will have dominion over you, ye cannot helpe it, ye cannot avoid it.
As if he had said, Till you be under grace, till by faith you be assured of God's gracious disposition towards you, sin will have dominion over you, you cannot help it, you cannot avoid it.
Secondly, Without faith it is not possible for a man to leade a godly life, or to do anything that may please God, Heb. 1•. 6. Without saith it is impossible to please God.
Secondly, Without faith it is not possible for a man to lead a godly life, or to do anything that may please God, Hebrew 1•. 6. Without Says it is impossible to please God.
Thirdly, Without faith it is not possible for a man to have an honest, and upright heart, all he doth will be in hypocrisie till he have a lively faith.
Thirdly, Without faith it is not possible for a man to have an honest, and upright heart, all he does will be in hypocrisy till he have a lively faith.
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which maketh us able to keepe the commandements and to account them no burden, nothing grievous to us, which giveth the price and valew in Gods sight to all our obedience) springeth from a pure and upright heart,
which makes us able to keep the Commandments and to account them no burden, nothing grievous to us, which gives the price and value in God's sighed to all our Obedience) springs from a pure and upright heart,
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It is very true, that even these outward, and common favours of God, that all men enjoy, are evident testimonies of Gods love and goodnesse, In that hee giveth life and health, and seasonable times;
It is very true, that even these outward, and Common favours of God, that all men enjoy, Are evident testimonies of God's love and Goodness, In that he gives life and health, and seasonable times;
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What man is there in the world that hath not sensible and comfortable experience of Gods love every day? And why should not all men then be perswaded that God loveth them?
What man is there in the world that hath not sensible and comfortable experience of God's love every day? And why should not all men then be persuaded that God loves them?
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He that loveth father or mother, more then mee (saith our Saviour, Matth. 10.37. hee that to please them dare offend mee) hee that loveth sunne, or daughter more then mee, (hee that to scrap• and provide for them, dare sinne against mee;
He that loves father or mother, more then me (Says our Saviour, Matthew 10.37. he that to please them Dare offend me) he that loves sun, or daughter more then me, (he that to scrap• and provide for them, Dare sin against me;
if a man love any lust of his better then God, and rather then hee will forsake it, he will adventure the loste of Gods favour, certainely hee hath no true love of God in him.
if a man love any lust of his better then God, and rather then he will forsake it, he will adventure the lost of God's favour, Certainly he hath no true love of God in him.
he saith not onely Simon thou sonne of Ionas, lovest thou me? (that had not beene enough to prove his love true and sincere) but lovest thou mee more then these? then thy nets,
he Says not only Simon thou son of Ionas, Lovest thou me? (that had not been enough to prove his love true and sincere) but Lovest thou me more then these? then thy nets,
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yet is it evident by Christs question, that he knew his love was so unfeined towards him, that there was nothing in the world that he loved more, or so much as him. Thirdly and lastly.
yet is it evident by Christ question, that he knew his love was so unfeigned towards him, that there was nothing in the world that he loved more, or so much as him. Thirdly and lastly.
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How dwelleth the love of God in him? And thereupon inferreth in the next words, verse 18. My little children, let us not love (he meaneth, let us not love God) in word, nor in tongue,
How dwells the love of God in him? And thereupon infers in the next words, verse 18. My little children, let us not love (he means, let us not love God) in word, nor in tongue,
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how wil•ingly and cheerefully? The seven yeeres wherein Iacob did service to Laban, a very hard master, seemed to him but a very few d•yes (saith Moses, Genes. 29.20.) because hee loved Rachel. And surely our love to God is no lesse forcible this way,
how wil•ingly and cheerfully? The seven Years wherein Iacob did service to Laban, a very hard master, seemed to him but a very few d•yes (Says Moses, Genesis. 29.20.) Because he loved Rachel. And surely our love to God is no less forcible this Way,
Love is strong (and irresistable) as death. And this is that which the Apostle meaneth, 1 Iohn 5.3, 4. This is the love of God, that we keepe his commandements,
Love is strong (and irresistible) as death. And this is that which the Apostle means, 1 John 5.3, 4. This is the love of God, that we keep his Commandments,
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Herein is love (saith the Apostle, 1 Iohn 4.10.) that God loved us, and sent his sonne to bee the propitiation for our sinnes. And Rom. 5.8. God commendeth his love towards us in this, that while wee were yet sinners, Christ dyed for us.
Herein is love (Says the Apostle, 1 John 4.10.) that God loved us, and sent his son to be the propitiation for our Sins. And Rom. 5.8. God commends his love towards us in this, that while we were yet Sinners, christ died for us.
Feare not little flocke (saith our Saviour, Luke 12.32.) Wheras God in sending his son, had not such respect to the greatest part of the world, I pray not for the world, saith Christ. Iohn 17.9. Faith assureth every true beleever, that this wonderfull love of God belongeth to him.
fear not little flock (Says our Saviour, Lycia 12.32.) Whereas God in sending his son, had not such respect to the greatest part of the world, I pray not for the world, Says christ. John 17.9. Faith assureth every true believer, that this wonderful love of God belongeth to him.
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It maketh him able to say with the Apostle, Galat. 2.20. Hee loved me, and gave himselfe for me. And with David, Ps. 31.21. Blessed bee the Lord, for he hath shewed me his marvellous kindnesse.
It makes him able to say with the Apostle, Galatians 2.20. He loved me, and gave himself for me. And with David, Ps. 31.21. Blessed be the Lord, for he hath showed me his marvellous kindness.
as to forgive her so many sinnes, therefore did shee love Christ aboundantly, Luk 7.47. Thus David professeth of himselfe, Psal. 116.1. I love the Lord, because he hath heard my voice, and my supplications.
as to forgive her so many Sins, Therefore did she love christ abundantly, Luk 7.47. Thus David Professes of himself, Psalm 116.1. I love the Lord, Because he hath herd my voice, and my supplications.
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and assured him of his favour in Christ, therefore did hee so love the Lord. Therefore the Apostle praying for the Ephesians 3.17 — 19. that they might bee rooted,
and assured him of his favour in christ, Therefore did he so love the Lord. Therefore the Apostle praying for the Ephesians 3.17 — 19. that they might be rooted,
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But to handle this second reason more plainely, and profitably two things are to be observed, which I will distinctly speake of. 1. Nothing but a lively faith can so assure us of Gods love to us,
But to handle this second reason more plainly, and profitably two things Are to be observed, which I will distinctly speak of. 1. Nothing but a lively faith can so assure us of God's love to us,
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For, 1 Experience doth now, and in all ages hath proved, that many a most wicked man that is utterly void of true faith, is fully perswaded that God loveth him,
For, 1 Experience does now, and in all ages hath proved, that many a most wicked man that is utterly void of true faith, is Fully persuaded that God loves him,
Hee maketh his boast of God, as the Apostle speaketh of the wicked Iewes, Rom. 2.17. The Lord speaking of some that did both in word and deed, commit as much wickednes as they were able, Ier. 3.5. yet saith of them, ver 4. that these men would cry unto him, My God, thou art the guide of my youth.
He makes his boast of God, as the Apostle speaks of the wicked Iewes, Rom. 2.17. The Lord speaking of Some that did both in word and deed, commit as much wickedness as they were able, Jeremiah 3.5. yet Says of them, for 4. that these men would cry unto him, My God, thou art the guide of my youth.
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And our Saviour saith, that those cursed Iewes, of whom hee pronounceth that the devill was their father. Iohn 8.44. yet were themselves fully perswaded of Gods fatherly love unto them, and could say of themselves, verse 41, Wee have one father, even God.
And our Saviour Says, that those cursed Iewes, of whom he pronounceth that the Devil was their father. John 8.44. yet were themselves Fully persuaded of God's fatherly love unto them, and could say of themselves, verse 41, we have one father, even God.
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He is kind to the unthankefull, and to the evill, saith our Saviour, Luke 6.25. Loe hee is good and kind, and tenderly mercifull unto all, even unto the worst men.
He is kind to the unthankful, and to the evil, Says our Saviour, Lycia 6.25. Loe he is good and kind, and tenderly merciful unto all, even unto the worst men.
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And as our Saviour teacheth us, that no man hath any true charity in him towards his neighbour, that loveth him onely while hee dealeth kindly with him,
And as our Saviour Teaches us, that no man hath any true charity in him towards his neighbour, that loves him only while he deals kindly with him,
even then, when his friend doth not, nor can requite his love, yea, therein principally the truth of his love appeareth, as Solomon saith, Prov. 17.17. A friend loveth at all times, and a brother is borne for adversity.
even then, when his friend does not, nor can requite his love, yea, therein principally the truth of his love appears, as Solomon Says, Curae 17.17. A friend loves At all times, and a brother is born for adversity.
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There are many will say (saith David, Psalm. 4.6, 7.) who will shew us any good? Gods goods and benefits every man desireth, every man is enamored with But Lord (saith hee) lift up the light of thy countenance upon us. As if hee had said;
There Are many will say (Says David, Psalm. 4.6, 7.) who will show us any good? God's goods and benefits every man Desires, every man is enamored with But Lord (Says he) lift up the Light of thy countenance upon us. As if he had said;
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so doth hee that truly loveth the Lord desire to enjoy him and his favour, more then hee doth desire any of Gods blessings, any thing that the Lord can doe for him.
so does he that truly loves the Lord desire to enjoy him and his favour, more then he does desire any of God's blessings, any thing that the Lord can do for him.
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no doubt but they shewed a great deale of kindnesse unto him, but when hee could give them no more, their love was at an end Satan knew well, that this is the love of most men unto God,
no doubt but they showed a great deal of kindness unto him, but when he could give them no more, their love was At an end Satan knew well, that this is the love of most men unto God,
And these are Motives strong enough (if God be pleased to work with them) to perswade our hearts to seek to be assured of Gods love in Christ, to make our calling and election sure.
And these Are Motives strong enough (if God be pleased to work with them) to persuade our hearts to seek to be assured of God's love in christ, to make our calling and election sure.
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And if thou desirest to grow more soft hearted, labour to increase thy faith, and to get more assurance of this speciall love of God to thee in Christ.
And if thou Desirest to grow more soft hearted, labour to increase thy faith, and to get more assurance of this special love of God to thee in christ.
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or to reade, or to heare, or to keepe the Sabbath, that thou sayest of all these duties in thy heart as they did, Mal. 1.13. O what a wearinesse is it? Certainely thou hast in thee an evill heart of unbeliefe ;
or to read, or to hear, or to keep the Sabbath, that thou Sayest of all these duties in thy heart as they did, Malachi 1.13. O what a weariness is it? Certainly thou hast in thee an evil heart of unbelief;
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If wee would set that oftner before our eyes, meditate more seriously of that, certainely it would make all Gods waies more easie and pleasant to us, then they are.
If we would Set that oftener before our eyes, meditate more seriously of that, Certainly it would make all God's ways more easy and pleasant to us, then they Are.
Yee shall keepe every man my Sabbaths (saith the Lord, Levit. 19.3.) Why so? What may move us to doe this willingly and cheerefully? I am the Lord your God, saith he.
Ye shall keep every man my Sabbaths (Says the Lord, Levit. 19.3.) Why so? What may move us to do this willingly and cheerfully? I am the Lord your God, Says he.
that is, to pray fervently and earnestly is the spirit of adoption, that spirit which witnesseth with our spirits, that wee are the sonnes and daughters of God ;
that is, to pray fervently and earnestly is the Spirit of adoption, that Spirit which Witnesseth with our spirits, that we Are the Sons and daughters of God;
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will not the assurance of this marvellous bounty and goodnesse of God to us in Christ make us to say with David, Psal. 116.12. What shall I render unto the Lord, for all his benefits towards me ;
will not the assurance of this marvellous bounty and Goodness of God to us in christ make us to say with David, Psalm 116.12. What shall I render unto the Lord, for all his benefits towards me;
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Must not the joy that all such men seeme to take in their prosperity be such as the Apostle speaketh of, 2 Cor. 5.12. in the face onely, and not in the heart.
Must not the joy that all such men seem to take in their Prosperity be such as the Apostle speaks of, 2 Cor. 5.12. in the face only, and not in the heart.
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On the other side he that doubteth of Gods love to him in Christ, what comfort can hee have in life or in death, in prosperity or in adversity, specially if God shall be pleased to awaken his conscience? What sweetnesse can a man find in all his wealth or pleasure,
On the other side he that doubteth of God's love to him in christ, what Comfort can he have in life or in death, in Prosperity or in adversity, specially if God shall be pleased to awaken his conscience? What sweetness can a man find in all his wealth or pleasure,
The cup which my father hath given me (saith our Saviour, Iohn 18.11.) shall I not drinke it? All hope of deliverance and comfort in danger and distresse groweth from the assurance of Gods favour.
The cup which my father hath given me (Says our Saviour, John 18.11.) shall I not drink it? All hope of deliverance and Comfort in danger and distress grows from the assurance of God's favour.
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he giveth this for the reason of it, verse 3. His candle (his light, the comfortable assurance of his savour) shined upon my head. Yea this will not onely susteine and keepe us from fainting in times of common trouble and calamity as Iob saith there, Iob 29.3. By his light I walked through darknesse ;
he gives this for the reason of it, verse 3. His candle (his Light, the comfortable assurance of his savour) shined upon my head. Yea this will not only sustain and keep us from fainting in times of Common trouble and calamity as Job Says there, Job 29.3. By his Light I walked through darkness;
When Iob speaketh, Iob 29.1 — 7. of the comfort he tooke in all Gods blessings, in the time of his prosperity, in his children and riches, in that honour and esteeme God gave him among all men;
When Job speaks, Job 29.1 — 7. of the Comfort he took in all God's blessings, in the time of his Prosperity, in his children and riches, in that honour and esteem God gave him among all men;
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As if he had said, Make your salvation sure, make this sure unto your selves that God is reconciled unto you, that you are in his favour) and all these things, shall be added unto you.
As if he had said, Make your salvation sure, make this sure unto your selves that God is reconciled unto you, that you Are in his favour) and all these things, shall be added unto you.
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On the other side, hee that doubteth of Gods love to him in Christ, must needes bee vexed with continuall feares, feare of death, and feare of troubles.
On the other side, he that doubteth of God's love to him in christ, must needs be vexed with continual fears, Fear of death, and Fear of Troubles.
when the iniquitie of my heeles shall compasse mee about? Why David what maketh thee so secure in the midst of danger? Hee telleth you verse 15. God will redeeme my soule from the power of the grave, for hee shall receive mee.
when the iniquity of my heals shall compass me about? Why David what makes thee so secure in the midst of danger? He Telleth you verse 15. God will Redeem my soul from the power of the grave, for he shall receive me.
And indeed, what need wee to feare, if wee have Gods favour? If God bee for us, (saith Paul, Rom. 8.31.) who can bee against us? To hurt us hee meaneth.
And indeed, what need we to Fear, if we have God's favour? If God be for us, (Says Paul, Rom. 8.31.) who can be against us? To hurt us he means.
So David professeth, that when he had seene the light of Gods countenance, and rejoyced in it, Psalme 4 8. I will both lay mee downe in peace, and sleepe, saith he.
So David Professes, that when he had seen the Light of God's countenance, and rejoiced in it, Psalm 4 8. I will both lay me down in peace, and sleep, Says he.
Yea, see how the Prophet followeth this, and insisteth upon it, verse 2.4. This speciall love of God to us in Christ, is called, Esa. 55.3. The sure mercies of David.
Yea, see how the Prophet follows this, and insisteth upon it, verse 2.4. This special love of God to us in christ, is called, Isaiah 55.3. The sure Mercies of David.
So though our sinnes may raise up a thicke cloud (as the Prophet speaketh, Esay 44 22.) betweene the Lord and us, that keepeth the light of his countenance from shining upon us,
So though our Sins may raise up a thick cloud (as the Prophet speaks, Isaiah 44 22.) between the Lord and us, that Keepeth the Light of his countenance from shining upon us,
Having loved his owne (that is, such as his father gave him, such as beleeved in him) unto the end he loved them, I am perswaded (saith the Apostle, Rom. 8.38, 39.) that neither death, nor life,
Having loved his own (that is, such as his father gave him, such as believed in him) unto the end he loved them, I am persuaded (Says the Apostle, Rom. 8.38, 39.) that neither death, nor life,
This love of God, is an everlasting love, I have loved thee (saith God to his people, to his elect in Christ, Ier. 31.3) with an everlasting love. And of Christs love, the Evangelist saith, Ioh. 13.1.
This love of God, is an everlasting love, I have loved thee (Says God to his people, to his elect in christ, Jeremiah 31.3) with an everlasting love. And of Christ love, the Evangelist Says, John 13.1.
and often vexed with terrible doubts and feares, about this matter, yet never seeke for this certainty, 3. Many that thinke they have faith, content themselves with an uncertaine opinion,
and often vexed with terrible doubts and fears, about this matter, yet never seek for this certainty, 3. Many that think they have faith, content themselves with an uncertain opinion,
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Wee have all need of motives, yea of strong motives, to perswade us (a strange thing to consider of) to seeke Gods favour, to seeke assurance that hee loveth us.
we have all need of motives, yea of strong motives, to persuade us (a strange thing to Consider of) to seek God's favour, to seek assurance that he loves us.
Now for the better enforcing of this exhortation. 1. I will give you some motives that may provoke you to seeke this assurance of the speciall love of God. 2. I will shew you the meanes how you may attaine unto it.
Now for the better enforcing of this exhortation. 1. I will give you Some motives that may provoke you to seek this assurance of the special love of God. 2. I will show you the means how you may attain unto it.
Get assurance of it I say unto your selves, Make your casting and election sure, saith the Apostle, 2 Peter 1.10. Content not your selves with an uncertaine hope in this case, but seeke to bee sure of this.
Get assurance of it I say unto your selves, Make your casting and election sure, Says the Apostle, 2 Peter 1.10. Content not your selves with an uncertain hope in this case, but seek to be sure of this.
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so should we esteeme all other comforts and contentments whatsoever, as nothing, unlesse wee may see the light of Gods countenance, see him looke cheerefully upon us,
so should we esteem all other comforts and contentment's whatsoever, as nothing, unless we may see the Light of God's countenance, see him look cheerfully upon us,
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That even as Absalom 2 Sam. 14.32. thought it nothing to bee restored from his banishment, and to bee admitted to live in Ierusalem, unlesse hee might see the Kings face ;
That even as Absalom 2 Sam. 14.32. Thought it nothing to be restored from his banishment, and to be admitted to live in Ierusalem, unless he might see the Kings face;
Rejoyce not in this, that the spirits are subject unto you (saith our Saviour to his Disciples, Luke 10.20. and yet that was a great and a rare gift of God) but rather rejoyce, because your names are written in heaven.
Rejoice not in this, that the spirits Are Subject unto you (Says our Saviour to his Disciples, Lycia 10.20. and yet that was a great and a rare gift of God) but rather rejoice, Because your names Are written in heaven.
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After all these things (saith hee, that is meat, and drinke, and clothes) doe the Gentiles (that are borne to no better hope) seeke (that is, onely or chiefely) but seeke ye first the kingdome of God, and his righteousnesse.
After all these things (Says he, that is meat, and drink, and clothes) do the Gentiles (that Are born to no better hope) seek (that is, only or chiefly) but seek you First the Kingdom of God, and his righteousness.
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And as those that are nobly borne, aspire after higher estates, and conditions of life then other men doe, they scorne to live upon a base, and mechanicall trade.
And as those that Are nobly born, aspire After higher estates, and conditions of life then other men do, they scorn to live upon a base, and mechanical trade.
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but thou shouldst still cry with David, Psal. 17.7. Shew me thy marvellous loving kindnesse ; make mee able to see and know that thou lovest me with this marvellous love. And 106.4. Remember me ô Lord, with the favour that thou bearest to thy people;
but thou Shouldst still cry with David, Psalm 17.7. Show me thy marvellous loving kindness; make me able to see and know that thou Lovest me with this marvellous love. And 106.4. remember me o Lord, with the favour that thou bearest to thy people;
as our Saviour speaketh, Iohn 3.16. That God so loveth thee, that hee spared not his owne sonne, but delivered him up for thee ; as Rom. 8.32. Till thou canst say with Paul, Gal. 2.20. Christ Iesus the Sonne of God loved mee, and gave himselfe for mee. And with Iohn, Revel. 1.5. Hee loved us, and washed us from our sinnes in his owne blood.
as our Saviour speaks, John 3.16. That God so loves thee, that he spared not his own son, but Delivered him up for thee; as Rom. 8.32. Till thou Canst say with Paul, Gal. 2.20. christ Iesus the Son of God loved me, and gave himself for me. And with John, Revel. 1.5. He loved us, and washed us from our Sins in his own blood.
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even to stirre up, and perswade my selfe, and every one of you, not to rest contented with the fruits of Gods common and generall love, bee not satisfied in thy selfe, till thou be assured by faith, that God loveth thee with his speciall and particular love, that thou art one of the world of Gods Elect, whom God so loved, that hee gave his onely begotten sonne for thee, that thou beleeving in him, mightest not perish, but have life everlasting ;
even to stir up, and persuade my self, and every one of you, not to rest contented with the fruits of God's Common and general love, be not satisfied in thy self, till thou be assured by faith, that God loves thee with his special and particular love, that thou art one of the world of God's Elect, whom God so loved, that he gave his only begotten son for thee, that thou believing in him, Mightest not perish, but have life everlasting;
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but find in our selves, such high and generous spirits, as nothing but the reward of the inheritance, as the Apostle calleth it, Colos. 3.24. nothing but the kingdome of heaven will content us.
but find in our selves, such high and generous spirits, as nothing but the reward of the inheritance, as the Apostle calls it, Colos 3.24. nothing but the Kingdom of heaven will content us.
and before he had ended his prayer, he was so filled with the assurance of Gods favour, that he bursteth forth into these patheticall expressions of his joy, verse 8, 9. The Lord hath heard the voice of my weeping, the Lord hath heard my supplications, the Lord will receive my prayer.
and before he had ended his prayer, he was so filled with the assurance of God's favour, that he bursteth forth into these pathetical expressions of his joy, verse 8, 9. The Lord hath herd the voice of my weeping, the Lord hath herd my supplications, the Lord will receive my prayer.
It was the voice of an humbled soule that wee read, Psal. 42.1, •. As the Hart panteth after the water brookes, so panteth my soule after thee, ô God, my soule thirsteth for God.
It was the voice of an humbled soul that we read, Psalm 42.1, •. As the Heart pants After the water brooks, so pants my soul After thee, o God, my soul Thirsteth for God.
And what marvaile is it then, that there bee so few that attaine to this assurance, (alas) there bee few that prize it as they ought, few that thirst after it,
And what marvel is it then, that there be so few that attain to this assurance, (alas) there be few that prize it as they ought, few that thirst After it,
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to recover it he betooke himselfe to prayer and prevailed so thereby, that he cryeth out, verse 21. Blessed be the Lord for he hath shewed me his marvellous kindnesse.
to recover it he betook himself to prayer and prevailed so thereby, that he Cries out, verse 21. Blessed be the Lord for he hath showed me his marvellous kindness.
When we can lament after the Lord, as Israell did, 1 Sam. 7.2. mourne for the losse of his favour, and goe weeping to him to seeke the recovery of it, wee need not doubt of prevailing with him.
When we can lament After the Lord, as Israel did, 1 Sam. 7.2. mourn for the loss of his favour, and go weeping to him to seek the recovery of it, we need not doubt of prevailing with him.
Neither doth God use to give the spirit of adoption to his people, till hee have first given them the spirit of bondage, Rom. 8.15. God comforteth those that are cast downe, saith the Apostle, 2 Cor. 7.6.
Neither does God use to give the Spirit of adoption to his people, till he have First given them the Spirit of bondage, Rom. 8.15. God comforts those that Are cast down, Says the Apostle, 2 Cor. 7.6.
Therefore the day of humiliation, wherein Gods people did afflict their soules, is called the day of atonement, betweene God and them, Levit. 23.27, 28. Such God hath bound himselfe by promise, to speake peace unto.
Therefore the day of humiliation, wherein God's people did afflict their Souls, is called the day of atonement, between God and them, Levit. 23.27, 28. Such God hath bound himself by promise, to speak peace unto.
and what is so neerely applyed to us and made ours, as our food, which is turned into our very substance and made one with us. 3 He is offered to us as bread and wine, which of all food hath most force to strengthen,
and what is so nearly applied to us and made ours, as our food, which is turned into our very substance and made one with us. 3 He is offered to us as bred and wine, which of all food hath most force to strengthen,
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We reade of Gods people that had received the Passeover with good hearts, that had prepared their hearts to seeke the Lord in that his ordinance (as Hez•kiah speaketh of them, 2 Chron. 30.19.) that they found marvellous comfort in it, verse 21. They kept the feast with great gladnesse.
We read of God's people that had received the Passover with good hearts, that had prepared their hearts to seek the Lord in that his Ordinance (as Hez•kiah speaks of them, 2 Chronicles 30.19.) that they found marvellous Comfort in it, verse 21. They kept the feast with great gladness.
And no maruell though the Word have this force to breed this assurance, for therein are all the promises of God to be found, which are the ground and evidence upon which all true assurance of Gods favour is built.
And no marvel though the Word have this force to breed this assurance, for therein Are all the promises of God to be found, which Are the ground and evidence upon which all true assurance of God's favour is built.
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God hath promised to worke by the ministery of his servants in the hearts of his people abundance of peace and comfort (which cannot be without assurance of his favour) and to heale them of all that anguish of heart, which the doubting of his favour did breed in them.
God hath promised to work by the Ministry of his Servants in the hearts of his people abundance of peace and Comfort (which cannot be without assurance of his favour) and to heal them of all that anguish of heart, which the doubting of his favour did breed in them.
he telleth us in the next words, verse 19. the meanes whereby he will doe it, I create the fruit of the lips ; (my word in the speech and ministery of my servants, Mal. 2.7.
he Telleth us in the next words, verse 19. thee means whereby he will do it, I create the fruit of the lips; (my word in the speech and Ministry of my Servants, Malachi 2.7.
And this is the maine end, that God ordained preaching for. So Zachary saith that Iohn the Baptist, was sent to that end, Luke 1.77. To give knowledge of salvation to his people, by the remission of their sinnes.
And this is the main end, that God ordained preaching for. So Zachary Says that John the Baptist, was sent to that end, Lycia 1.77. To give knowledge of salvation to his people, by the remission of their Sins.
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These things have I written to you (1 Iohn 5.12.) that ye may know, that ye have eternall life. And 1.4. These things write we unto you, that your joy may be full, that you may have sound consolation in this assurance.
These things have I written to you (1 John 5.12.) that you may know, that you have Eternal life. And 1.4. These things write we unto you, that your joy may be full, that you may have found consolation in this assurance.
I answer, Secondly, We must bind our selves to a diligent, and conscionable use of Gods ordinances, which he hath sanctified to be the meanes whereby he will worke and increase all saving grace,
I answer, Secondly, We must bind our selves to a diligent, and conscionable use of God's ordinances, which he hath sanctified to be the means whereby he will work and increase all Saving grace,
3. God hath given his people in all ages experience of the truth of this his promise in themselves, Rom. 8.15, 16. Ye have not received the spirit of bondage againe to feare (as if he should say once ye had it) but yee have received the spirit of adoption, whereby we cry, Abba father.
3. God hath given his people in all ages experience of the truth of this his promise in themselves, Rom. 8.15, 16. You have not received the Spirit of bondage again to Fear (as if he should say once you had it) but ye have received the Spirit of adoption, whereby we cry, Abba father.
•or 1. God hath commanded the faithfull to make their calling and election sure, 2 Pet. 1.10. 2. God hath promised that he will certifie and assure his people of this, Ezek. 34.30.
•or 1. God hath commanded the faithful to make their calling and election sure, 2 Pet. 1.10. 2. God hath promised that he will certify and assure his people of this, Ezekiel 34.30.
First, If thou desire to get assurance of Gods speciall love to thee in Christ, assurance that Christ is thine, assurance of thy salvation, thou must first settle this perswasion in thy heart, that it is possible to be attained.
First, If thou desire to get assurance of God's special love to thee in christ, assurance that christ is thine, assurance of thy salvation, thou must First settle this persuasion in thy heart, that it is possible to be attained.
And so must Christ be taken and received by us, Luke 9 23. This knowledge of the Gospell is (as I told you) the first thing wherein the nature and essence of true faith consisteth.
And so must christ be taken and received by us, Lycia 9 23. This knowledge of the Gospel is (as I told you) the First thing wherein the nature and essence of true faith Consisteth.
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The third act of the soule wherein the essence of a true and justifying faith consisteth, is the consent that the will giveth to this blessed offer of Christ, in the Gospell, not onely for the undoubted truth,
The third act of the soul wherein the essence of a true and justifying faith Consisteth, is the consent that the will gives to this blessed offer of christ, in the Gospel, not only for the undoubted truth,
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but for the incomparable goodnesse and excellencie of it. When the heart accepteth of, and embraceth it, and saith with Paul, 1 Tim. 1.15. this is not onely a faithfull saying but worthy of all acceptation. So is the faith of the fathers described, Heb 11.13.
but for the incomparable Goodness and excellency of it. When the heart Accepteth of, and Embraceth it, and Says with Paul, 1 Tim. 1.15. this is not only a faithful saying but worthy of all acceptation. So is the faith of the Father's described, Hebrew 11.13.
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At the least (though the beleever find in respect of the sense he hath of his owne unworthinesse, much reluctancy and doubting, which hindreth this act of faith,
At the least (though the believer find in respect of the sense he hath of his own unworthiness, much reluctancy and doubting, which hindereth this act of faith,
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In respect of this property faith is called sometimes a receiving of Christ, Ioh. 1.12. somtimes a t••isting after him, Rev. 21.6. Where that promise is made to him that thirsteth, which none can possibly be partakers of but hee onely that truly beleeveth.
In respect of this property faith is called sometime a receiving of christ, John 1.12. sometimes a t••isting After him, Rev. 21.6. Where that promise is made to him that Thirsteth, which none can possibly be partakers of but he only that truly Believeth.
The fourth and last act of the soule wherein the nature of true faith consisteth, is a resting and relying upon Christ and him alone for the obtaining of the favour of God and of eternall life.
The fourth and last act of the soul wherein the nature of true faith Consisteth, is a resting and relying upon christ and him alone for the obtaining of the favour of God and of Eternal life.
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and his name, Iohn 3.16.18 36. 1 Iohn 5.10. a trusting in Christ, Ephes. 1.12. a resting upon God, 2 Chron. 14.11. a resting upon his promise, 2 Chron. 32.8. a relying upon God, 2 Chron 16 8. a staying our selves upon him, Esa. 50.10. a cleaving and sticking close unto him, Acts 11.23. beleeving in him and trusting in him are made all one, Psalme 78.22. He that findeth these properties of faith in him hath certainely true faith, though he want yet the assurance of Gods favour.
and his name, John 3.16.18 36. 1 John 5.10. a trusting in christ, Ephesians 1.12. a resting upon God, 2 Chronicles 14.11. a resting upon his promise, 2 Chronicles 32.8. a relying upon God, 2 Chronicles 16 8. a staying our selves upon him, Isaiah 50.10. a cleaving and sticking close unto him, Acts 11.23. believing in him and trusting in him Are made all one, Psalm 78.22. He that finds these properties of faith in him hath Certainly true faith, though he want yet the assurance of God's favour.
David did so, Psal 13. For though he thought God had long forgotten him, and hid his face from him, verse 1. yet saith he, verse 5. But I have trusted in thy mercy.
David did so, Psalm 13. For though he Thought God had long forgotten him, and hid his face from him, verse 1. yet Says he, verse 5. But I have trusted in thy mercy.
So Psal. 143. when he cryeth thus, verse 7. My spirit faileth, hide not thy face from me, he addeth, verse 8. Cause me to heare thy loving kindnesse in the morning,
So Psalm 143. when he Cries thus, verse 7. My Spirit Faileth, hide not thy face from me, he adds, verse 8. Cause me to hear thy loving kindness in the morning,
The Lord taketh pleasure (saith David, Psal. 147.11.) in them that hope in his mercy. And 1 Chron. 5.20. God was intreated of them, because they put their trust in him.
The Lord Takes pleasure (Says David, Psalm 147.11.) in them that hope in his mercy. And 1 Chronicles 5.20. God was entreated of them, Because they put their trust in him.
Secondly, Having received Christ certainely thou hast Gods favour, all thy sinnes are pardoned, thou hast just title to eternall life, though thou perceive it not;
Secondly, Having received christ Certainly thou hast God's favour, all thy Sins Are pardoned, thou hast just title to Eternal life, though thou perceive it not;
Doe as David did, when he had lost his assurance of Gods favour, Psal. 13.1. How long wilt thou forget me ô Lord for ever I how long wilt thou bide thy face from me? What did he then to recover his assurance? That you shall see, verse 5. But I have trusted in thy mercy, my heart shall rejoyce in thy salvation.
Do as David did, when he had lost his assurance of God's favour, Psalm 13.1. How long wilt thou forget me o Lord for ever I how long wilt thou bide thy face from me? What did he then to recover his assurance? That you shall see, verse 5. But I have trusted in thy mercy, my heart shall rejoice in thy salvation.
and 5 by faith hath received Christ, and resteth upon him) concerning this promise of restoring a comfortable assurance as the Prophet doth of his vision, Hab. 2.2.
and 5 by faith hath received christ, and rests upon him) Concerning this promise of restoring a comfortable assurance as the Prophet does of his vision, Hab. 2.2.
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The vision is yet for an appointed time (God hath set the time in his own counsell when he will give thee the comfort of this promise) but in the end it shall speake,
The vision is yet for an appointed time (God hath Set the time in his own counsel when he will give thee the Comfort of this promise) but in the end it shall speak,
and not lie, though it •a•ry wait for i•, because it will surely come, and not •arry one moment longer then God shall see it to be for thy good, and advantage.
and not lie, though it •a•ry wait for i•, Because it will surely come, and not •arry one moment longer then God shall see it to be for thy good, and advantage.
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THE fourth thing that they must doe, that desire to get and preserve in themselves a comfortable assurance of Gods favour, is this, They must nourish in their hearts a constant care to please God in all their wayes,
THE fourth thing that they must do, that desire to get and preserve in themselves a comfortable assurance of God's favour, is this, They must nourish in their hearts a constant care to please God in all their ways,
A wise man feareth (saith Solomon Prov. 14.16,) and departeth from evill (the godly mans doubts and feares keepe him from many a sin, that otherwise he should fall into) but the foole rageth ▪ and confident, hee sinneth outragiously, and yet is confident.
A wise man fears (Says Solomon Curae 14.16,) and departeth from evil (the godly men doubts and fears keep him from many a since, that otherwise he should fallen into) but the fool rages ▪ and confident, he Sinneth outrageously, and yet is confident.
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with a true heart in full assurance of faith (But how may a sinfull man attaine to this high priviledge to bee able to draw neere to God, with that boldnesse and full assurance of faith, that God beareth a fatherly love unto him? He telleth us that in the next words, alluding in his speech to the manner of such as did draw neere to God under the ceremoniall law) having our hearts sprinkled from an evill conscience,
with a true heart in full assurance of faith (But how may a sinful man attain to this high privilege to be able to draw near to God, with that boldness and full assurance of faith, that God bears a fatherly love unto him? He Telleth us that in the next words, alluding in his speech to the manner of such as did draw near to God under the ceremonial law) having our hearts sprinkled from an evil conscience,
and sanctified and delivered from the dominion of sinne by the spirit of Christ, it is not possible for him to draw neere unto God, in full assurance of faith.
and sanctified and Delivered from the dominion of sin by the Spirit of christ, it is not possible for him to draw near unto God, in full assurance of faith.
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then hee sometimes had? The Lord is my light and my salvation (saith he, Psal. 27.1.) whom shall I feare? But when hee had once given liberty to himselfe to sinne against his conscience in the matter of Vriah, see how all his comfort in the assurance of his salvation and of Gods favour was quite lost.
then he sometime had? The Lord is my Light and my salvation (Says he, Psalm 27.1.) whom shall I Fear? But when he had once given liberty to himself to sin against his conscience in the matter of Uriah, see how all his Comfort in the assurance of his salvation and of God's favour was quite lost.
But what speake I of grosse sinnes? Let a Christian but grow worldly and secure, let him but remit any thing of that watchfulnesse and care that was wont to bee in him to take heed to his wayes, of that feare to offend God in any thing, of his diligence to serve,
But what speak I of gross Sins? Let a Christian but grow worldly and secure, let him but remit any thing of that watchfulness and care that was wont to be in him to take heed to his ways, of that Fear to offend God in any thing, of his diligence to serve,
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and please the Lord, and his comfortable assurance of Gods favour will bee lost. See an example of this in the Church, the spouse of Christ. Cant. 5.2.6. It is said, verse 6. her beloved had withdrawne himselfe, and was gone ;
and please the Lord, and his comfortable assurance of God's favour will be lost. See an Exampl of this in the Church, the spouse of christ. Cant 5.2.6. It is said, verse 6. her Beloved had withdrawn himself, and was gone;
and by opening unto thee, by hearkning and yeelding unto thee in every thing, I should put my selfe to a great deale of trouble and labour, that I am now eased of.
and by opening unto thee, by Harkening and yielding unto thee in every thing, I should put my self to a great deal of trouble and labour, that I am now eased of.
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As if he had said, ye have good things in you now, & such as accompany salvation, you have now much labour of love, yee have ministred unto the Saints,
As if he had said, you have good things in you now, & such as accompany salvation, you have now much labour of love, ye have ministered unto the Saints,
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if you grow negligent and carelesse in these duties hereafter, this full assurance of salvation, you will certainly loose? A full and well grounded assurance of our salvation and of the favour of God, will not bee gotten in a day or two;
if you grow negligent and careless in these duties hereafter, this full assurance of salvation, you will Certainly lose? A full and well grounded assurance of our salvation and of the favour of God, will not be got in a day or two;
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On the other side, A constant care to please God in all our wayes, and a feare to offend him, will certainly bring to us a comfortable assurance of Gods favour sooner or later, in one measure, and degree or other.
On the other side, A constant care to please God in all our ways, and a Fear to offend him, will Certainly bring to us a comfortable assurance of God's favour sooner or later, in one measure, and degree or other.
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If by all these meanes wee cannot get or recover the comfortable assurance of Gods favour, there is yet one thing more to bee done, one helpe more to bee used, that hath more force to doe us good this way then all the rest.
If by all these means we cannot get or recover the comfortable assurance of God's favour, there is yet one thing more to be done, one help more to be used, that hath more force to do us good this Way then all the rest.
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For the better understanding therefore of this fift and last point three things must bee distinctly considered. 1. That assurance of Gods favour is not of the essence,
For the better understanding Therefore of this fift and last point three things must be distinctly considered. 1. That assurance of God's favour is not of the essence,
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When David cryed out unto God, Psalme 22.1. Why hast thou forsaken mee? Why art thou so farre from helping mee, and from the words of my roaring? Doubtlesse hee wanted the assurance of Gods love and of his salvation.
When David cried out unto God, Psalm 22.1. Why hast thou forsaken me? Why art thou so Far from helping me, and from the words of my roaring? Doubtless he wanted the assurance of God's love and of his salvation.
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yet if hee had not had true faith at that time, hee could not have prayed as hee did, verse 1. O God of my salvation, I have cried day and night before thee.
yet if he had not had true faith At that time, he could not have prayed as he did, verse 1. Oh God of my salvation, I have cried day and night before thee.
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and that spirit wee cannot have, till first wee have faith, Galathians 4 6. Because yee are sonnes, God hath sent forth the spirit of his sonne, into your hearts.
and that Spirit we cannot have, till First we have faith, Galatians 4 6. Because ye Are Sons, God hath sent forth the Spirit of his son, into your hearts.
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and wee must first have faith, before wee can bee the sonnes of God, Galathians 3.26. Yee are all the children of God by faith in Christ Iesus. And Iohn 1.12. So many as received him (even to them that beleeve on his name) to them hee gave power to become the sonnes of God.
and we must First have faith, before we can be the Sons of God, Galatians 3.26. Ye Are all the children of God by faith in christ Iesus. And John 1.12. So many as received him (even to them that believe on his name) to them he gave power to become the Sons of God.
And that consisteth in three points principally. 1. That Christ is an all sufficient Saviour, both to deliver me from the wrath of God due to my sinnes,
And that Consisteth in three points principally. 1. That christ is an all sufficient Saviour, both to deliver me from the wrath of God due to my Sins,
and to bring me to eternall life. For this the Gospell plainely revealeth to us, Iohn 3.16. God so loved the world, &c. 2. That Christ, and all his merits are offered by the Lord to me as well as to any other:
and to bring me to Eternal life. For this the Gospel plainly Revealeth to us, John 3.16. God so loved the world, etc. 2. That christ, and all his merits Are offered by the Lord to me as well as to any other:
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And what is it to preach the Gospell unto them, but to say unto them as the Angell did to the shepheards, Luke 2.10, 11. I bring you good tidings of great joy, which shall be to all people.
And what is it to preach the Gospel unto them, but to say unto them as the Angel did to the shepherds, Lycia 2.10, 11. I bring you good tidings of great joy, which shall be to all people.
if that grace that seemeth to bee in us, bee true and unfeined, it will worke a totall change in us, a reformation of the whole man, at least in the unfeined desire and endeavour of the heart.
if that grace that seems to be in us, be true and unfeigned, it will work a total change in us, a Reformation of the Whole man, At least in the unfeigned desire and endeavour of the heart.
yet do these inward corruptions not trouble them at all, neither doe they strive against them But to these men the time will not permit mee to say any more then this, remember what you have now heard,
yet do these inward corruptions not trouble them At all, neither do they strive against them But to these men the time will not permit me to say any more then this, Remember what you have now herd,
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or lye, or talke either filthily or maliciously, thou shalt never see them drunke, or haunt evill company, they constantly performe religious duties, both publikely and privatly) yet are they carelesse of the reforming and sanctifying of the inward man;
or lie, or talk either filthily or maliciously, thou shalt never see them drunk, or haunt evil company, they constantly perform religious duties, both publicly and privately) yet Are they careless of the reforming and sanctifying of the inward man;
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The second sort of men that are by this Doctrine discerned to bee void of all truth of heart, are such as contenting themselves with this, that they are reformed in the outward man (thou shalt never heare them sweare,
The second sort of men that Are by this Doctrine discerned to be void of all truth of heart, Are such as contenting themselves with this, that they Are reformed in the outward man (thou shalt never hear them swear,
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hee looketh not to the outward appearance men make, but to the heart. 3. Nay they shun all outward shewes of goodnes, specially of strictnes in religion,
he looks not to the outward appearance men make, but to the heart. 3. Nay they shun all outward shows of Goodness, specially of strictness in Religion,
And hee that is ashamed to professe religion, even in the strictest manner (so that the strictnesse bee no other then such as is grounded upon the word of God ▪ not upon the fancies of men) certainely can have no hope to be saved.
And he that is ashamed to profess Religion, even in the Strictest manner (so that the strictness be no other then such as is grounded upon the word of God ▪ not upon the fancies of men) Certainly can have no hope to be saved.
No hope of salvation, without an open profession of religion. And thus the faithfull are brought in by the Prophet, Esay 44.5. glorying in the open profession of their religion.
No hope of salvation, without an open profession of Religion. And thus the faithful Are brought in by the Prophet, Isaiah 44.5. glorying in the open profession of their Religion.
and in all their outward behaviour, that all men that see them, must needes judge them voyd of grace. 2. Yea they perswade themselves, it is utterly needlesse to restraine themselves of any liberty that way,
and in all their outward behaviour, that all men that see them, must needs judge them void of grace. 2. Yea they persuade themselves, it is utterly needless to restrain themselves of any liberty that Way,
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They declare their sin as Sodom (saith the Prophet, Esay 3 9. they care not who heare them blaspheme and scorne religion, they care not who knoweth they are drunke) they hide it not ▪ woe unto their soule.
They declare their since as Sodom (Says the Prophet, Isaiah 3 9. they care not who hear them Blaspheme and scorn Religion, they care not who Knoweth they Are drunk) they hide it not ▪ woe unto their soul.
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as according to that that thou hast done in thy body. For so the Apostle teacheth plainly, 2 Cor 5.10. We must all appeare before the judgement seat of Christ, that every one may receive the things done in his body.
as according to that that thou hast done in thy body. For so the Apostle Teaches plainly, 2 Cor 5.10. We must all appear before the judgement seat of christ, that every one may receive the things done in his body.
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or to regard what they are in the view and judgement of men. Did not the Apostle (say they) professe 1 Corinth. 4.3. hee passed very little for the judgement and censure of men? God saith 1. Sam. 16.7.
or to regard what they Are in the view and judgement of men. Did not the Apostle (say they) profess 1 Corinth. 4.3. he passed very little for the judgement and censure of men? God Says 1. Sam. 16.7.
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because they see that is so odious a thing in the world, Concerning this sect (say the Iewes to Paul, Act. 28.22.) wee know that every where it is spoken against.
Because they see that is so odious a thing in the world, Concerning this sect (say the Iewes to Paul, Act. 28.22.) we know that every where it is spoken against.
and purposely desire to carry themselves so in their company, and speech, and attire, and behaviour every way, that they may not be thought to bee too religious,
and purposely desire to carry themselves so in their company, and speech, and attire, and behaviour every Way, that they may not be Thought to be too religious,
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Now before I make application of this point, I must first give you three cautions to prevent the children of God from taking occasion of much feare ▪ and discomfort by the mistaking and misunderstanding of this point. The first caution is this.
Now before I make application of this point, I must First give you three cautions to prevent the children of God from taking occasion of much Fear ▪ and discomfort by the mistaking and misunderstanding of this point. The First caution is this.
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They that are sanctified in the best measure, are yet in every part, in every faculty of their soule in every sense and member of their body defective in the measure and degree of grace.
They that Are sanctified in the best measure, Are yet in every part, in every faculty of their soul in every sense and member of their body defective in the measure and degree of grace.
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Paul telleth those worthy Christians the Thessalonians, 1 Thess. 3.10. that hee desired to come to them to perfect that that was lacking in their faith.
Paul Telleth those worthy Christians the Thessalonians, 1 Thess 3.10. that he desired to come to them to perfect that that was lacking in their faith.
alas, how little spirituall light and knowledge have I in my understanding, how little sanctifying grace and goodnesse have I in my thoughts, in my memory, in my conscience, in my will, in my desires and affections? How little inclination to any thing that is good in my eye,
alas, how little spiritual Light and knowledge have I in my understanding, how little sanctifying grace and Goodness have I in my thoughts, in my memory, in my conscience, in my will, in my Desires and affections? How little inclination to any thing that is good in my eye,
What a deale of ignorance and blindnes have I in my understanding? how vaine & wicked are my thoughts for the most part? how hardly can I forget any small wrong that hath bin done me,
What a deal of ignorance and blindness have I in my understanding? how vain & wicked Are my thoughts for the most part? how hardly can I forget any small wrong that hath been done me,
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and unable to mourne for any of my sins, how apt to be overwhelmed with griefe for the smallest crosse that befalleth me? With what delight doe mine eares listen to any evill I can heare of my neighbour,
and unable to mourn for any of my Sins, how apt to be overwhelmed with grief for the Smallest cross that befalls me? With what delight do mine ears listen to any evil I can hear of my neighbour,
when I should attend to the word, and how hardly can I keepe it fixed upon any thing that might bring good to my soule? These we know are the complaints of the best soules.
when I should attend to the word, and how hardly can I keep it fixed upon any thing that might bring good to my soul? These we know Are the complaints of the best Souls.
as is the corruption of our nature. The workes of the flesh are manifest, saith the Apostle, Galathians 5.19. more manifest then the worke of grace is.
as is the corruption of our nature. The works of the Flesh Are manifest, Says the Apostle, Galatians 5.19. more manifest then the work of grace is.
Blesse the Lord, ô my soule, and all that is within me (understanding, memory, conscience, will, affections) blesse his holy name. And certainly that man that can thus unfeinedly desire and endeavour to have better thoughts, a better memory, a better conscience, a better will, better affections, a better tongue, a better eye,
Bless the Lord, o my soul, and all that is within me (understanding, memory, conscience, will, affections) bless his holy name. And Certainly that man that can thus unfeignedly desire and endeavour to have better thoughts, a better memory, a better conscience, a better will, better affections, a better tongue, a better eye,
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O wretched man that I am, who can deliver me from the body of this death? 3. Thou dost unfeinedly desire & endevour to be rid of that corruption that is in any faculty of thy soule,
Oh wretched man that I am, who can deliver me from the body of this death? 3. Thou dost unfeignedly desire & endeavour to be rid of that corruption that is in any faculty of thy soul,
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And whence commeth this, but from sanctifying grace. 2. Thou mournest and art unfeinedly grieved for any corruption, any untowardnesse to that that is good which thou findest in any part,
And whence comes this, but from sanctifying grace. 2. Thou mournest and art unfeignedly grieved for any corruption, any untowardness to that that is good which thou Findest in any part,
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Thou heartily dislikest, and checkest thy selfe for the corruption thou findest in thy thoughts, in thy memory, in thy affections, in thine eye and eare, and in every other part.
Thou heartily dislikest, and checkest thy self for the corruption thou Findest in thy thoughts, in thy memory, in thy affections, in thine eye and ear, and in every other part.
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Three things thou hast in thee, that shew thou hast sanctifying grace, even there where thou perceivest it least. 1. As thou hast in thy whole man, in every faculty and part, both flesh and spirit,
Three things thou hast in thee, that show thou hast sanctifying grace, even there where thou perceivest it least. 1. As thou hast in thy Whole man, in every faculty and part, both Flesh and Spirit,
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Men may beget children that are defective, and want some of their parts, wee reade of some that have beene borne blind, Iohn 9.1. and of some that have beene creeples from their mothers wombe, Acts 14.8. and of some that have beene borne fooles.
Men may beget children that Are defective, and want Some of their parts, we read of Some that have been born blind, John 9.1. and of Some that have been creeples from their mother's womb, Acts 14.8. and of Some that have been born Fools.
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In this respect also every upright-hearted man is called a perfect man ( Marke the perfect man, and behold the upright, saith David, Psalme 37.37.) because they have this perfection of parts, they are sanctified throughout, in all their parts.
In this respect also every upright-hearted man is called a perfect man (Mark the perfect man, and behold the upright, Says David, Psalm 37.37.) Because they have this perfection of parts, they Are sanctified throughout, in all their parts.
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And saith of himselfe & the rest of his brethren, 2 Corinth. 4.10, 11. that the life of the Lord Iesus (that is, his quickning grace) was mad: manifest in their bodies.
And Says of himself & thee rest of his brothers, 2 Corinth. 4.10, 11. that the life of the Lord Iesus (that is, his quickening grace) was mad: manifest in their bodies.
Of the soule and spirit men will easily grant that they are capable of grace; yea, that the whole spirit and soule of the regenerate man may bee sanctified;
Of the soul and Spirit men will Easily grant that they Are capable of grace; yea, that the Whole Spirit and soul of the regenerate man may be sanctified;
but it is wrought in every one that hath any truth of grace in him. In this respect our Saviour compareth it Matth. 13.33. unto leaven, which will leaven the whole lumpe of dough that it is put into.
but it is wrought in every one that hath any truth of grace in him. In this respect our Saviour compareth it Matthew 13.33. unto leaven, which will leaven the Whole lump of dough that it is put into.
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Which was not onely a type of Christ who (as a propitiatory sacrifice) was wholly offered up and endured the fiery wrath of God for us, not in his body onely but in his soule too,
Which was not only a type of christ who (as a propitiatory sacrifice) was wholly offered up and endured the fiery wrath of God for us, not in his body only but in his soul too,
The whole sacrifice (as you may read, Levit. 1.8, 9, 13.) not the foure quarters onely but the head and the fat and the inwards and the legs must be offered unto God, and burnt upon the altar.
The Whole sacrifice (as you may read, Levit. 1.8, 9, 13.) not the foure quarters only but the head and the fat and the inward and the legs must be offered unto God, and burned upon the altar.
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in the minde and understanding, in the conscience, in the memory, in the will, in the affections, in the outward senses and parts of the body, in the words and in the actions of a man.
in the mind and understanding, in the conscience, in the memory, in the will, in the affections, in the outward Senses and parts of the body, in the words and in the actions of a man.
For the first, If that grace and goodnesse that seemeth to be in any man, be true and unseigned it worketh a totall change, a reformation in the whole man;
For the First, If that grace and Goodness that seems to be in any man, be true and unsigned it works a total change, a Reformation in the Whole man;
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True goodnesse and grace is of a large extent. 1. In respect of the subject of it, it reacheth unto and goeth thorow the whole man, 2. In respect of the object of it, it sheweth it selfe, in a conscionable respect unto all the commandements of God, 3. In respect of the time, it sheweth this conscionable care to please God in all things, at one time as well as at another.
True Goodness and grace is of a large extent. 1. In respect of the Subject of it, it reaches unto and Goes thorough the Whole man, 2. In respect of the Object of it, it shows it self, in a conscionable respect unto all the Commandments of God, 3. In respect of the time, it shows this conscionable care to please God in all things, At one time as well as At Another.
and confidently pronounce of them (as their father the devill did of Iob 1.9, 10.) that they are all hypocrites, they cannot abide to make shew of more goodnes then is in them indeed, they hate hypocrisie with all their hearts.
and confidently pronounce of them (as their father the Devil did of Job 1.9, 10.) that they Are all Hypocrites, they cannot abide to make show of more Goodness then is in them indeed, they hate hypocrisy with all their hearts.
Lecture LXXXV. On Psalme 51.6. March 25. 1628. THe second respect wherein the universality and large extent of true sanctifying grace appeareth, is the object namely the matter wherein our goodnesse and grace is exercised, it sheweth it selfe in a conscionable respect unto all the commandements of God.
Lecture LXXXV. On Psalm 51.6. March 25. 1628. THe second respect wherein the universality and large extent of true sanctifying grace appears, is the Object namely the matter wherein our Goodness and grace is exercised, it shows it self in a conscionable respect unto all the Commandments of God.
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And as the sincerity of a Christians love to the brethren, appeareth in this when he loveth all the Saints without respect of persons, poore and rich, weake and strong: as the Apostle, Col. 1.4. and els where oft noteth;
And as the sincerity of a Christians love to the brothers, appears in this when he loves all the Saints without respect of Persons, poor and rich, weak and strong: as the Apostle, Col. 1.4. and Else where oft notes;
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and the faithfullnesse of the governours of the Church, when they observe the rules of Church governement which God hath appointed, without preferring one before another and when they do nothing by partiality, as the Apostle speaketh, 1 Tim. 5.21.
and the faithfulness of the Governors of the Church, when they observe the rules of Church government which God hath appointed, without preferring one before Another and when they do nothing by partiality, as the Apostle speaks, 1 Tim. 5.21.
that is, in the application of the law; as the Lord chargeth the Priests to have beene, Mal. 2.9. some truths they would teach that were needfull and profitable and some they would conceale;
that is, in the application of the law; as the Lord charges the Priests to have been, Malachi 2.9. Some truths they would teach that were needful and profitable and Some they would conceal;
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and the hypocrisie and falshood of our hearts is seeene in this, when we are partiall in the law, when we will seeme to esteeme highly of some of the commandements of God with the slighting and neglecting of other some.
and the hypocrisy and falsehood of our hearts is seen in this, when we Are partial in the law, when we will seem to esteem highly of Some of the Commandments of God with the slighting and neglecting of other Some.
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And this is that which the Apostle teacheth, Iames 2.10. Whosoever shall keepe the whole law, (outwardly hee meaneth and in shew) and yet offend in one point (that is, wittingly and giving himselfe liberty to breake any one commandement) is guilty of all. So the Lord chargeth the wicked Iewes, Ier. 32.23 ▪ that they had done nothing of all, that hee commanded them to doe.
And this is that which the Apostle Teaches, James 2.10. Whosoever shall keep the Whole law, (outwardly he means and in show) and yet offend in one point (that is, wittingly and giving himself liberty to break any one Commandment) is guilty of all. So the Lord charges the wicked Iewes, Jeremiah 32.23 ▪ that they had done nothing of all, that he commanded them to do.
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Therefore we shall find this oft noted by the Holy Ghost, for the property and marke of an upright hearted man, that he maketh conscience of every thing that God hath commanded, of one commandement as well as of another.
Therefore we shall find this oft noted by the Holy Ghost, for the property and mark of an upright hearted man, that he makes conscience of every thing that God hath commanded, of one Commandment as well as of Another.
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This you shall see in that speech of the Lord unto Sololomon, 1 King. 9.4. If thou wilt walke before me, as David thy father walked, in integrity of heart,
This you shall see in that speech of the Lord unto Solomon, 1 King. 9.4. If thou wilt walk before me, as David thy father walked, in integrity of heart,
Thus doth David also describe a perfect heart in that prayer he maketh for Solomon, 1 Chron. 29.19. Give unto Solomon my sonne a perfect heart, to keepe thy commandements, thy testimonies, and thy statutes (thy precepts of every kind) and to do all these things.
Thus does David also describe a perfect heart in that prayer he makes for Solomon, 1 Chronicles 29.19. Give unto Solomon my son a perfect heart, to keep thy Commandments, thy testimonies, and thy statutes (thy Precepts of every kind) and to do all these things.
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Lastly, Thus is the uprightnesse of Zachary and Elizabeth described, Luk 1.6. They were both righteous before God, walking in all the commandements, and ordinances of the Lord blamelesse. The Apostle Iames 2.11. giveth two reasons for that which he had said, verse 10. (which to many might seeme a strange paradox) that he that keepeth the whole law and yet offendeth in one point, is guilty of all.
Lastly, Thus is the uprightness of Zachary and Elizabeth described, Luk 1.6. They were both righteous before God, walking in all the Commandments, and ordinances of the Lord blameless. The Apostle James 2.11. gives two Reasons for that which he had said, verse 10. (which to many might seem a strange paradox) that he that Keepeth the Whole law and yet offends in one point, is guilty of all.
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Now because this is a point of manifold and daily use, and one of the principall and most sensible signes of an upright heart, of all those that are given us in the Word, I will insist a little upon it,
Now Because this is a point of manifold and daily use, and one of the principal and most sensible Signs of an upright heart, of all those that Are given us in the Word, I will insist a little upon it,
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and 1 give you certaine cautions to prevent the mis-understanding of it, by answering two questions and doubts that may be moved concerning this point. 2 I will make some application of it. The first question is this.
and 1 give you certain cautions to prevent the misunderstanding of it, by answering two questions and doubts that may be moved Concerning this point. 2 I will make Some application of it. The First question is this.
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Hath no man an upright heart that doth not live according to Gods law in all points? That doth not walke in all the commandements and ordinances of the Lord blamelesse?
Hath no man an upright heart that does not live according to God's law in all points? That does not walk in all the Commandments and ordinances of the Lord blameless?
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Nay I say more the righteousest man upon earth, is so farre from keeping all the commandements of God that he breaketh them all, he keepeth none of them,
Nay I say more the righteousest man upon earth, is so Far from keeping all the Commandments of God that he breaks them all, he Keepeth none of them,
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Yea be hath certainely a false heart, no uprightnesse, no truth of grace in it, that saith in his heart of the commandements of God as that rich young man did, Mat. 19.20. All these things I have kept from my youth up ;
Yea be hath Certainly a false heart, no uprightness, no truth of grace in it, that Says in his heart of the Commandments of God as that rich young man did, Mathew 19.20. All these things I have kept from my youth up;
yet is there never an upright hearted man in the world (not the weakest of them all) but he keepeth all the commandements of God evangelically, that is,
yet is there never an upright hearted man in the world (not the Weakest of them all) but he Keepeth all the Commandments of God evangelically, that is,
and accounted to have kept them all. For this is the new covenant that God hath made with his people, Ezek. 36.27. I will put my spirit within you, and cause you to walke in my statutes and ye shall keepe my ju•gements and doe them.
and accounted to have kept them all. For this is the new Covenant that God hath made with his people, Ezekiel 36.27. I will put my Spirit within you, and cause you to walk in my statutes and you shall keep my ju•gements and do them.
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David did so as we have heard; Zachary and Elizabeth did so; yea the Apostle saith thus of all faithfull, 1 Iohn 3.22. Whatsoever we aske, we receive of him, because wee keepe his commandements and doe those things that are pleasing in his sight.
David did so as we have herd; Zachary and Elizabeth did so; yea the Apostle Says thus of all faithful, 1 John 3.22. Whatsoever we ask, we receive of him, Because we keep his Commandments and do those things that Are pleasing in his sighed.
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and saith of it as Rom. 7.12. The commandement is holy, and just, and good : He can say of himselfe as David did, Psal. 119.128. I esteeme all thy precepts concerning all things to be right.
and Says of it as Rom. 7.12. The Commandment is holy, and just, and good: He can say of himself as David did, Psalm 119.128. I esteem all thy Precepts Concerning all things to be right.
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but he maketh conscience of it, and it hath a divine authority in his heart. He can say with David, Psal. 119.6. that he hath respect to all Gods commandements. And with Paul, Rom. 7.15.
but he makes conscience of it, and it hath a divine Authority in his heart. He can say with David, Psalm 119.6. that he hath respect to all God's Commandments. And with Paul, Rom. 7.15.
He is not thus subject to the law of God (saith the Apostle, Rom. 8.7.) ne•ther indeed can be. He cannot esteeme (in his mind) all Gods precepts concerning all things to be right,
He is not thus Subject to the law of God (Says the Apostle, Rom. 8.7.) ne•ther indeed can be. He cannot esteem (in his mind) all God's Precepts Concerning all things to be right,
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but he hath in himselfe secret reasonings and imaginations that exalt themselves against the knowledge of God (as the Apostle speaketh, 2 Cor. 10.5.) against some part of Gods will revealed in his Word;
but he hath in himself secret reasonings and Imaginations that exalt themselves against the knowledge of God (as the Apostle speaks, 2 Cor. 10.5.) against Some part of God's will revealed in his Word;
but by an inherent righteousnesse which the spirit of Christ hath wrought in thee. The righteousnesse of the law is fulfilled in thee, as the Apostle speaketh, Rom. 8.4.
but by an inherent righteousness which the Spirit of christ hath wrought in thee. The righteousness of the law is fulfilled in thee, as the Apostle speaks, Rom. 8.4.
My answer to this question must consist of two parts. 1. I will shew you how farre forth an upright hearted man may and ought to shew more respect to some of Gods commandements then to other some. 2. How and wherein hee doth and must shew an equall respect unto them all.
My answer to this question must consist of two parts. 1. I will show you how Far forth an upright hearted man may and ought to show more respect to Some of God's Commandments then to other Some. 2. How and wherein he does and must show an equal respect unto them all.
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For the first, A man may have an upright heart and yet be more slacke and carelesse in some duties then in other, in his obedience to some of the commandements of God then in other, more apt to offend in some sinnes then in other. This may arise;
For the First, A man may have an upright heart and yet be more slack and careless in Some duties then in other, in his Obedience to Some of the Commandments of God then in other, more apt to offend in Some Sins then in other. This may arise;
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Of both these cases we have an example in Iehosaphat. Iehosaphat was as zealous as any King of Iudah for the planting of true religion throughout his kingdome,
Of both these cases we have an Exampl in Jehoshaphat. Jehoshaphat was as zealous as any King of Iudah for the planting of true Religion throughout his Kingdom,
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but was not able to doe it, as you shall see, 2 Chron. 20.33. Howbeit the high places were not taken away, for as yet the people had not prepared their hearts unto the God of their fathers.
but was not able to do it, as you shall see, 2 Chronicles 20.33. Howbeit the high places were not taken away, for as yet the people had not prepared their hearts unto the God of their Father's.
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how great want of zeale and piety did he shew in that league and affinity that he made with Ahab, and being so ready to helpe both him and after him his two sonnes Iehoram and Ahaziah three as grosse idolaters and enemies to God, as lived upon the earth.
how great want of zeal and piety did he show in that league and affinity that he made with Ahab, and being so ready to help both him and After him his two Sons Jehoram and Ahaziah three as gross Idolaters and enemies to God, as lived upon the earth.
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But herein the truth of his heart appeared that when God had by his Prophet reproved him for helping Ahab, his heart relented and he became after that more zealous for God then ever he had beene before,
But herein the truth of his heart appeared that when God had by his Prophet reproved him for helping Ahab, his heart relented and he became After that more zealous for God then ever he had been before,
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as you shall, see, 2 Chron. 19.2 — 11. and being againe after that reproved for helping Ahaziah more sharpely, 2 Chron. 20.37. he could never be drawne to offe•d that way any more, 1 King. 22.49. You see then a man may have an upright heart though he do seeme to make more conscience of some commandements, some duties and some sinnes then of others.
as you shall, see, 2 Chronicles 19.2 — 11. and being again After that reproved for helping Ahaziah more sharply, 2 Chronicles 20.37. he could never be drawn to offe•d that Way any more, 1 King. 22.49. You see then a man may have an upright heart though he do seem to make more conscience of Some Commandments, Some duties and Some Sins then of Others.
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yet in respect of the things commanded or forbidden, and in respect of the strictnesse of the charge laid upon us, by the Lord for the doing or not doing of them, some are greater then others are.
yet in respect of the things commanded or forbidden, and in respect of the strictness of the charge laid upon us, by the Lord for the doing or not doing of them, Some Are greater then Others Are.
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Yea there is no surer note of an upright heart, then this, when we do make more conscience of those things that God hath laid most speciall charge upon us in,
Yea there is no Surer note of an upright heart, then this, when we do make more conscience of those things that God hath laid most special charge upon us in,
Christ calleth the inward worship of God prescribed in the first commandement, The first and the great commandement, Mat. 22.38. greater then any of the nine that follow.
christ calls the inward worship of God prescribed in the First Commandment, The First and the great Commandment, Mathew 22.38. greater then any of the nine that follow.
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Hath the Lord as great delight in burnt offering and sacrifices, (saith Samuel, 1 Sam. 15, 22.) as in obeying the voice of the Lord? I desire mercy and not sacrifice;
Hath the Lord as great delight in burned offering and Sacrifices, (Says Samuel, 1 Sam. 15, 22.) as in obeying the voice of the Lord? I desire mercy and not sacrifice;
Yea he calleth mercy, and justice, and fidelity, which are substantiall duties of the second table, the weightier matters of the law, Matth. 23.23. weightier then the matters of ceremony, and circumstances of Gods owne worship, prescribed in the first table.
Yea he calls mercy, and Justice, and Fidis, which Are substantial duties of the second table, the Weightier matters of the law, Matthew 23.23. Weightier then the matters of ceremony, and Circumstances of God's own worship, prescribed in the First table.
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1. Put all their religion in outward duties and services to God, and regard not those weightier matters of the law that I told you of mercy, and justice, and fidelity;
1. Put all their Religion in outward duties and services to God, and regard not those Weightier matters of the law that I told you of mercy, and Justice, and Fidis;
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2. Stand more upon ceremonies and circumstances of Gods worship then upon the substance, would be greatly troubled if they should not receive now at Easter,
2. Stand more upon ceremonies and Circumstances of God's worship then upon the substance, would be greatly troubled if they should not receive now At Easter,
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Secondly, God hath given speciall charge to us concerning the duties of our particular callings that he hath set us in, more then of those that are generall duties of Christianity belonging to all men;
Secondly, God hath given special charge to us Concerning the duties of our particular callings that he hath Set us in, more then of those that Are general duties of Christianity belonging to all men;
and every tree must be knowne by his owne fruit, as our Saviour saith, Luk. 6.44. This we shall see in that direction Iohn Baptist giveth to the Publicans and Souldiers, Luk. 3.13, 14 ▪ and in those directions the Apostle giveth in his Epistles, Ephes. 5. & 6. Col. 3. & 4. and by the charge he giveth to Timothy, 1 Tim. 6.2. and to Titus, Tit. 2.15.
and every tree must be known by his own fruit, as our Saviour Says, Luk. 6.44. This we shall see in that direction John Baptist gives to the Publicans and Soldiers, Luk. 3.13, 14 ▪ and in those directions the Apostle gives in his Epistles, Ephesians 5. & 6. Col. 3. & 4. and by the charge he gives to Timothy, 1 Tim. 6.2. and to Titus, Tit. 2.15.
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It is therefore a great signe of unsoundnesse, when men seeme very forward in the common duties of Christianity but neglect their callings, are bad husbands,
It is Therefore a great Signen of unsoundness, when men seem very forward in the Common duties of Christianity but neglect their callings, Are bad Husbands,
Examine your selves, saith the Apostle, 1 Cor. 11.28. and 2 Cor. 13.5, prove your owne selves. Gal. 6.4. Let every man prove his owne worke. Rom. 14.22. Have •aith to thy selfe, before God.
Examine your selves, Says the Apostle, 1 Cor. 11.28. and 2 Cor. 13.5, prove your own selves. Gal. 6.4. Let every man prove his own work. Rom. 14.22. Have •aith to thy self, before God.
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and seemeth to hate sinne more in others, then in himselfe. This our Saviour noteth for the tricke of an hypocrite, Mat. 7.3. that he beholdeth the mote that is in his brothers eye, but considereth not the beame that is in his owne eye.
and seems to hate sin more in Others, then in himself. This our Saviour notes for the trick of an hypocrite, Mathew 7.3. that he beholdeth the mote that is in his Brother's eye, but Considereth not the beam that is in his own eye.
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As wee see it is with wise men (specially with justices and officers) they will acquaint themselves well with the statutes, that they may doe nothing in their office that is against law and so bring themselves into danger:
As we see it is with wise men (specially with Justices and Officers) they will acquaint themselves well with the statutes, that they may do nothing in their office that is against law and so bring themselves into danger:
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as the Apostle telleth Timothy some did in his time, 1 Tim. 1.3, 4. This the Apostle saith was the rule that he followed in teaching, Acts 20.20. he taught them not all that he was able to teach, but he kept backe nothing that was profitable for them :
as the Apostle Telleth Timothy Some did in his time, 1 Tim. 1.3, 4. This the Apostle Says was the Rule that he followed in teaching, Acts 20.20. he taught them not all that he was able to teach, but he kept back nothing that was profitable for them:
For as it is an argument of a vaine and unsound heart, in a Minister to teach any thing that tendeth not to the edifying of the people in faith and godlinesse;
For as it is an argument of a vain and unsound heart, in a Minister to teach any thing that tendeth not to the edifying of the people in faith and godliness;
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O how perfect are many men in the knowledge of those things that concerne the duty of their Ministers and superiours and of their neighbours also? Like Peter, Iohn 21.21. Lord what shall this man do ;
O how perfect Are many men in the knowledge of those things that concern the duty of their Ministers and superiors and of their neighbours also? Like Peter, John 21.21. Lord what shall this man do;
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When the Lord was pleased to reveale his glory unto his people at the delivering of the law he set bounds unto them, and charged them upon paine of death (as you shall find, Exod. 19.12.21) not to passe those bounds to gaze and pry too farre. 2. When a man is too inquisitive to know that, that concerneth other men.
When the Lord was pleased to reveal his glory unto his people At the delivering of the law he Set bounds unto them, and charged them upon pain of death (as you shall find, Exod 19.12.21) not to pass those bounds to gaze and pry too Far. 2. When a man is too inquisitive to know that, that concerns other men.
For the first, The upright hearted man sheweth thus farre-forth an equall respect to all the commandements of God, that hee desireth to know the whole will of God in all things that doe concerne him to know, in one thing as well as in another.
For the First, The upright hearted man shows thus farforth an equal respect to all the Commandments of God, that he Desires to know the Whole will of God in all things that do concern him to know, in one thing as well as in Another.
Now this doth appeare in three points principally. 1. He desireth to know the whole will of God, in all things that concerne him, in one point as well as in another. 2. He maketh conscience of every sinne God hath forbidden 3. He maketh conscience of every duty, God hath commanded him.
Now this does appear in three points principally. 1. He Desires to know the Whole will of God, in all things that concern him, in one point as well as in Another. 2. He makes conscience of every sin God hath forbidden 3. He makes conscience of every duty, God hath commanded him.
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Certainly the best that these can say of themselves with truth, is but that that Agrippa saith of himselfe, Acts 26.28. they are almost perswaded to be Christians.
Certainly the best that these can say of themselves with truth, is but that that Agrippa Says of himself, Acts 26.28. they Are almost persuaded to be Christians.
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4. They that are very forward in all other duties almost, and yet in one maine duty that Christ enjoyneth as strictly as any, and saith, Mat. 6.15. If ye forgive not men their trespasses, neither will your father forgive your trespasses, Yea 5.24.
4. They that Are very forward in all other duties almost, and yet in one main duty that christ enjoineth as strictly as any, and Says, Mathew 6.15. If you forgive not men their Trespasses, neither will your father forgive your Trespasses, Yea 5.24.
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much lesse of that that Christ enjoyneth, Matth. 6.6. When thou prayest, enter into thy closet, and when thou hast shut thy doore, pray to thy father which is in secret.
much less of that that christ enjoineth, Matthew 6.6. When thou Prayest, enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret.
but there is a grace commended to them in Davids example, which they will not imitate, 2 Sam. 24.24. I will not offer burnt offerings to the Lord my God, with that that doth cost me nothing ; and Gal. 6.6. Let him that is taught in the word, communicate unto him that teacheth in all good things.
but there is a grace commended to them in Davids Exampl, which they will not imitate, 2 Sam. 24.24. I will not offer burned offerings to the Lord my God, with that that does cost me nothing; and Gal. 6.6. Let him that is taught in the word, communicate unto him that Teaches in all good things.
Alas then, what assurance can they have of the truth of their hearts, that in the duties God enjoyneth them, will take and leave at their owne pleasure. 1. They that are just in word and deed,
Alas then, what assurance can they have of the truth of their hearts, that in the duties God enjoineth them, will take and leave At their own pleasure. 1. They that Are just in word and deed,
that is to say, by giving all diligence to adde one grace to another (and eight severall graces he nameth, verse 5 — 7. that must be thus combined in us) but he saith plainly, ver. 9. that hee that lacketh these things is blind ;
that is to say, by giving all diligence to add one grace to Another (and eight several graces he names, verse 5 — 7. that must be thus combined in us) but he Says plainly, ver. 9. that he that lacketh these things is blind;
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But the Apostle Peter goeth further, 2 Peter 1. for hee is not content to say, that the way to make our calling and election sure, is by doing of those things that he had spoken of before;
But the Apostle Peter Goes further, 2 Peter 1. for he is not content to say, that the Way to make our calling and election sure, is by doing of those things that he had spoken of before;
And againe, Phil. 4.8, 9. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report;
And again, Philip 4.8, 9. Whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report;
And thus much of the second point, wherein the upright hearted mans equall respect to all the commandements of God appeareth, he maketh conscience of every sin, of one as well as of another.
And thus much of the second point, wherein the upright hearted men equal respect to all the Commandments of God appears, he makes conscience of every since, of one as well as of Another.
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Whosoever shall breake one (one I say) of these least commaundements (least I say) and shall teach men so (there have beene you see formerly as well as now, that have taught men, it is no matter to breake Gods small commandements) hee shall bee called least in the kingdome of God (he seeketh applause and credite haply by teaching such things,
Whosoever shall break one (one I say) of these lest Commandments (lest I say) and shall teach men so (there have been you see formerly as well as now, that have taught men, it is no matter to break God's small Commandments) he shall be called least in the Kingdom of God (he seeks applause and credit haply by teaching such things,
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If wee that are ministers be vaine and light persons in our private conversations, it is much to bee feared (if the Apostles reason bee good) that though wee teach the truth,
If we that Are Ministers be vain and Light Persons in our private conversations, it is much to be feared (if the Apostles reason be good) that though we teach the truth,
that he did not use lightnesse in making that promise, nor when he had made it was careles of his word, As God is true (saith hee) our word to you was not yea, and nay ; that is, light and wavering.
that he did not use lightness in making that promise, nor when he had made it was careless of his word, As God is true (Says he) our word to you was not yea, and nay; that is, Light and wavering.
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And Paul in the conscience hee made of a private promise hee had made to the Corinthians, to see them in his journey towards Macedonia. See what a protestation hee maketh. 2 Corinth. 1.18.
And Paul in the conscience he made of a private promise he had made to the Corinthians, to see them in his journey towards Macedonia. See what a protestation he makes. 2 Corinth. 1.18.
nay, hee is certainely an hypocrite that doth not so, nay (I say more) it is a surer note of uprightnesse, to make conscience of the smallest sinnes, then of the greatest only.
nay, he is Certainly an hypocrite that does not so, nay (I say more) it is a Surer note of uprightness, to make conscience of the Smallest Sins, then of the greatest only.
and ceremony, and gesture, in small oathes, in merry talke, in restraining men of their Christian liberty, in matter of their attire, or diet, or recreations;
and ceremony, and gesture, in small Oaths, in merry talk, in restraining men of their Christian liberty, in matter of their attire, or diet, or recreations;
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Hee that desireth to know, whether hee doe indeed make conscience of all sinne, let him try his heart by the conscience hee maketh of the smallest sins.
He that Desires to know, whither he do indeed make conscience of all sin, let him try his heart by the conscience he makes of the Smallest Sins.
And hee that maketh no conscience of the wickednesse of his thoughts, the vanity, maliciousnesse, worldlinesse of them, certainly hath no truth of grace in him.
And he that makes no conscience of the wickedness of his thoughts, the vanity, maliciousness, worldliness of them, Certainly hath no truth of grace in him.
Thus Iob gathering together all the evidences hee could, of the uprightnesse of his heart, doth mention this as one of the first and chiefest of them that hee durst not give liberty to himselfe, no not in unchast and uncleane thoughts.
Thus Job gathering together all the evidences he could, of the uprightness of his heart, does mention this as one of the First and chiefest of them that he durst not give liberty to himself, no not in unchaste and unclean thoughts.
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even there, where hee may doe it so secretly, as no man can know of it; as Ioseph did, Gen. 39.11. and David that was greatly troubled, and beggeth pardon for his secret faults, Psalm. 19.12. 3. When a man maketh conscience even of sinfull thoughts, which of all secret sins are most secret.
even there, where he may do it so secretly, as no man can know of it; as Ioseph did, Gen. 39.11. and David that was greatly troubled, and beggeth pardon for his secret Faults, Psalm. 19.12. 3. When a man makes conscience even of sinful thoughts, which of all secret Sins Are most secret.
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even at home in his owne family, as well as abroad among strangers; and can say with David, Psalme 101.2. I will walke within my house with a perfect heart.
even At home in his own family, as well as abroad among Strangers; and can say with David, Psalm 101.2. I will walk within my house with a perfect heart.
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the sin of which thou canst say as Demetrius said of his, Acts 19.25. by this craft I get my wealth, this will give thee a comfortable assurance of the uprightnesse of thy heart. Secondly.
the since of which thou Canst say as Demetrius said of his, Acts 19.25. by this craft I get my wealth, this will give thee a comfortable assurance of the uprightness of thy heart. Secondly.
but when thou canst make conscience of ▪ hate and strive against the sinne thou art most inclined to by nature, the sinne thou findest most sweetnesse in;
but when thou Canst make conscience of ▪ hate and strive against the sin thou art most inclined to by nature, the sin thou Findest most sweetness in;
Why not that as well as other sinnes, that Iohn reproved? He was more strongly inclined by nature unto that sinne, that sinne yeelded him more pleasure then other sinnes did, it was his darling sinne.
Why not that as well as other Sins, that John reproved? He was more strongly inclined by nature unto that sin, that sin yielded him more pleasure then other Sins did, it was his darling sin.
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Herods example also is notable to this purpose. How many good things are noted in him. Mar. 6.20. yet was the hypocrisie of his heart discovered in this, he could not leave his incest.
Herods Exampl also is notable to this purpose. How many good things Are noted in him. Mar. 6.20. yet was the hypocrisy of his heart discovered in this, he could not leave his Incest.
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as Ieroboam did, when first hee erected that idolatry, 1 Kings 12.26.28.) that if hee should have abolished the idols of Dan, and Bethel, and let the people goe (according to Gods ordinance) to worship at Ierusalem onely, it would have cost him his kingdome.
as Jeroboam did, when First he erected that idolatry, 1 Kings 12.26.28.) that if he should have abolished the Idols of Dan, and Bethel, and let the people go (according to God's Ordinance) to worship At Ierusalem only, it would have cost him his Kingdom.
and the hypocrisie of his heart was discovered by that, 2 Kin. 10.31. But Iehu tooke no heed to walke in the law of the Lord with all his heart (that is, with an upright heart.
and the hypocrisy of his heart was discovered by that, 2 Kin. 10.31. But Iehu took no heed to walk in the law of the Lord with all his heart (that is, with an upright heart.
Not wittingly, as giving themselves liberty in any sinne. By this David approveth to himselfe, and to the Lord, the uprightnesse of his heart. Psalme 119.101. I have refrained my feete from every evill way.
Not wittingly, as giving themselves liberty in any sin. By this David approveth to himself, and to the Lord, the uprightness of his heart. Psalm 119.101. I have refrained my feet from every evil Way.
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It is no argument of sincerity to make conscience of, and to hate some sinnes. The Pharisee you know could say, Luke 18.11. God I thanke thee I am not as other men are (I am not so bad as such and such are ( I am not extortioner, no unjust man (in my dealings with men) no adulterer. But this is oft made in Scripture, a note of uprightnesse, to make conscience of every knowne sinne, of one as well as of another.
It is no argument of sincerity to make conscience of, and to hate Some Sins. The Pharisee you know could say, Lycia 18.11. God I thank thee I am not as other men Are (I am not so bad as such and such Are (I am not extortioner, no unjust man (in my dealings with men) no adulterer. But this is oft made in Scripture, a note of uprightness, to make conscience of every known sin, of one as well as of Another.
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And so much shall serve to bee spoken of the first of these three points that I propounded touching the equall respect that the upright-hearted man beareth to all the commandements of God.
And so much shall serve to be spoken of the First of these three points that I propounded touching the equal respect that the upright-hearted man bears to all the Commandments of God.
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Let none that are such, flatter themselves in this, that they thanke God, they doe nothing against their conscience, they doe nothing that they know to bee evill, and displeasing to God.
Let none that Are such, flatter themselves in this, that they thank God, they do nothing against their conscience, they do nothing that they know to be evil, and displeasing to God.
because if they should know them, and not doe accordingly, their conscience would be disquieted, and if they should practise them, they must incurre danger and trouble;
Because if they should know them, and not do accordingly, their conscience would be disquieted, and if they should practise them, they must incur danger and trouble;
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Thirdly and lastly, Such also have cause to suspect the truth of their owne hearts, that wittingly and purposely shun the knowledge of some parts of Gods will that concerne their owne practise,
Thirdly and lastly, Such also have cause to suspect the truth of their own hearts, that wittingly and purposely shun the knowledge of Some parts of God's will that concern their own practice,
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And Iohns hearers did so, his ministery wrought feares and doubts in them, and both the people and the Publicans and the souldiers came to him as you may see, Luk. 3.10.12.14. to be resolved in their doubts, and said unto him, What shall we do? But our hearers have no doubts no cases of conscience to be resolved in.
And Iohns hearers did so, his Ministry wrought fears and doubts in them, and both the people and the Publicans and the Soldiers Come to him as you may see, Luk. 3.10.12.14. to be resolved in their doubts, and said unto him, What shall we do? But our hearers have no doubts no cases of conscience to be resolved in.
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As though he should say, They that doe not desire the knowledge of his waies (how honest men soever they seeme to be) do certainely in their hearts say unto God, depart from us, they would have nothing to doe with him by their good will. And Ps. 119.155. Salvation is farre from the wicked;
As though he should say, They that do not desire the knowledge of his ways (how honest men soever they seem to be) do Certainly in their hearts say unto God, depart from us, they would have nothing to do with him by their good will. And Ps. 119.155. Salvation is Far from the wicked;
First, What truth of grace can there be in them that professe to all men by their despising the meanes, that they desire not the knowledge of the will of God (of which sort notwithstanding there bee many, that are passing well perswaded of the uprightnesse of their owne hearts) Of these men the Holy Ghost hath given sentence long since, Iob 21.14. They say unto God, depart from us, for we desire not the knowledge of thy waies.
First, What truth of grace can there be in them that profess to all men by their despising the means, that they desire not the knowledge of the will of God (of which sort notwithstanding there be many, that Are passing well persuaded of the uprightness of their own hearts) Of these men the Holy Ghost hath given sentence long since, Job 21.14. They say unto God, depart from us, for we desire not the knowledge of thy ways.
Thus David charged his Princes and Nobles and Commons in that great Parliament, and common Councell that he summoned not long before his death, 1 Chron. 28.8.
Thus David charged his Princes and Nobles and Commons in that great Parliament, and Common Council that he summoned not long before his death, 1 Chronicles 28.8.
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or desirous to doe the will of God in all things, that is not carefull to enquire and know what the will of God is in all things? So it is said of Ezra 7.10. that hee had prepared his heart to seeke the law of the Lord, and to doe it.
or desirous to do the will of God in all things, that is not careful to inquire and know what the will of God is in all things? So it is said of Ezra 7.10. that he had prepared his heart to seek the law of the Lord, and to do it.
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yea all the infants of the faithfull are said by the Apostle, 1 Cor. 7.14. to bee holy. Are all infants holy indeed, and truly sanctified? Are all men that are baptized, regenerated indeed? No verily.
yea all the Infants of the faithful Are said by the Apostle, 1 Cor. 7.14. to be holy. are all Infants holy indeed, and truly sanctified? are all men that Are baptised, regenerated indeed? No verily.
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because the Church and people of God are bound to judge them beleevers, and righteous persons, that outwardly professe themselves to bee such, till God shall bee pleased to reveile and discover them to bee otherwise.
Because the Church and people of God Are bound to judge them believers, and righteous Persons, that outwardly profess themselves to be such, till God shall be pleased to reveil and discover them to be otherwise.
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It cannot bee denyed, but that a man may have in him in truth, sundry common gifts of the spirit of God, that are very like unto saving and true grace,
It cannot be denied, but that a man may have in him in truth, sundry Common Gifts of the Spirit of God, that Are very like unto Saving and true grace,
and findeth joy and comfort in it, yet may fall away, as is plaine Luke 8.13. A man that hath beene enlightned, and hath tasted of the heavenly gift (of Christ) and hath beene made partaker of the holy Ghost, may so fall away (saith the Apostle, Heb. 6 4.6,) as it is impossible for him to bee renewed againe unto repentance.
and finds joy and Comfort in it, yet may fallen away, as is plain Lycia 8.13. A man that hath been enlightened, and hath tasted of the heavenly gift (of christ) and hath been made partaker of the holy Ghost, may so fallen away (Says the Apostle, Hebrew 6 4.6,) as it is impossible for him to be renewed again unto Repentance.
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A man that hath escaped the pollutions of the world (forsaken all foule & grosse sins) may be yet so intangled againe, and overcome by them (as the Apostle teacheth, 2 Peter 2.20.) that his latter end may become worse with him, then ever his beginning was.
A man that hath escaped the pollutions of the world (forsaken all foul & gross Sins) may be yet so entangled again, and overcome by them (as the Apostle Teaches, 2 Peter 2.20.) that his latter end may become Worse with him, then ever his beginning was.
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that, that sprung up in them, came from the seed of the word that was sowen in their hearts, Luke 8.6.13. It was the knowledge of the Lord and Saviour Iesus Christ (as the Apostle speaketh, 2 Peter 2.20.) and the sweetnesse that they found in that, that made them to forsake all foule and grosse sins.
that, that sprung up in them, Come from the seed of the word that was sown in their hearts, Lycia 8.6.13. It was the knowledge of the Lord and Saviour Iesus christ (as the Apostle speaks, 2 Peter 2.20.) and the sweetness that they found in that, that made them to forsake all foul and gross Sins.
For our Saviour saith. 1. Of these Luke 8.13. that they had no root in themselves, the goodnes & worke of the spirit that was in them, was overly, it never went low enough, deep enough, to the giving of them a root, to the reforming of the inward man. 2. Of the hearer that is compared to the good ground. Luk. 8.15. that he, & he only of all the foure sorts of hearers, had on honest and a good heart, there was no goodnes of heart, no truth of grace in any of the other three. Thirdly and lastly.
For our Saviour Says. 1. Of these Lycia 8.13. that they had no root in themselves, the Goodness & work of the Spirit that was in them, was overly, it never went low enough, deep enough, to the giving of them a root, to the reforming of the inward man. 2. Of the hearer that is compared to the good ground. Luk. 8.15. that he, & he only of all the foure sorts of hearers, had on honest and a good heart, there was no Goodness of heart, no truth of grace in any of the other three. Thirdly and lastly.
Whosoever is borne of God, (saith the Apostle. 1 Iohn 3.9) doth not commit sinne (that is to say, in that manner as hee did before) for his seed remaineth in him.
Whosoever is born of God, (Says the Apostle. 1 John 3.9) does not commit sin (that is to say, in that manner as he did before) for his seed remains in him.
If Nathan himselfe had come to David when after the committing of his shamefull adultery, he was practising with all the cunning he had, the murther of Vriah, or if any of the Apostles had bin with Peter, when he denied Christ so oft with such bitter oathes and execrations against himselfe, Mat. 26.74. what sparke of grace could they have discerned in them? In these three points then you see how farre foorth it may be granted, that men may fall from grace.
If Nathan himself had come to David when After the committing of his shameful adultery, he was practising with all the cunning he had, the murder of Uriah, or if any of the Apostles had been with Peter, when he denied christ so oft with such bitter Oaths and execrations against himself, Mathew 26.74. what spark of grace could they have discerned in them? In these three points then you see how Far forth it may be granted, that men may fallen from grace.
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I will instance but in three. 1. The feare of the Lord is cleane (saith David, Psal. 19.9.) enduring for ever. 2. So speaking of the upright man, Psal. 112.2, 3. he saith his righteousnesse endureth for ever.
I will instance but in three. 1. The Fear of the Lord is clean (Says David, Psalm 19.9.) enduring for ever. 2. So speaking of the upright man, Psalm 112.2, 3. he Says his righteousness Endureth for ever.
3. And the Apostle speaking of that meekenes of spirit which Gods sanctifying grace worketh in the faithfull, he calleth it, Pet. 3, 4. a thing that is not corruptible, it can never dye.
3. And the Apostle speaking of that meekness of Spirit which God's sanctifying grace works in the faithful, he calls it, Pet. 3, 4. a thing that is not corruptible, it can never die.
See this also confirmed, 2. By that which the holy Ghost expresly affirmeth of the whole habit and quality of renewed holinesse, created and infused by the spirit of God into our soules, at our first conversion.
See this also confirmed, 2. By that which the holy Ghost expressly Affirmeth of the Whole habit and quality of renewed holiness, created and infused by the Spirit of God into our Souls, At our First conversion.
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And least any should say (as some doe) that though Gods sanctifying grace bee in it selfe incorruptible and immortall (for it is called the divine nature, 2 Pet. 1.4) yet is it not so in respect of us;
And lest any should say (as Some do) that though God's sanctifying grace be in it self incorruptible and immortal (for it is called the divine nature, 2 Pet. 1.4) yet is it not so in respect of us;
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Therefore also is this durablenesse, and perpetuity made oft in Scripture an essentiall property of true and saving grace; Colossians 1.21.23. You hath hee reconciled, if yee continue in the faith grounded and setled, and bee not moved away from the hope of the Gospell. As if hee had said;
Therefore also is this durableness, and perpetuity made oft in Scripture an essential property of true and Saving grace; colossians 1.21.23. You hath he reconciled, if ye continue in the faith grounded and settled, and be not moved away from the hope of the Gospel. As if he had said;
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As though hee should say, Hee that doth not continue in the faith to the end, is not the house of God, the Temple of the holy Ghost, has not any saving sanctifying grace in his heart.
As though he should say, He that does not continue in the faith to the end, is not the house of God, the Temple of the holy Ghost, has not any Saving sanctifying grace in his heart.
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Lastly, So speaketh the Apostle, 1 Iohn 2.19. If they had beene of us, they would no doubt have continued with us, but they went out that they might be made manifest, that they were not of us.
Lastly, So speaks the Apostle, 1 John 2.19. If they had been of us, they would no doubt have continued with us, but they went out that they might be made manifest, that they were not of us.
As if he should have said, No doubt but he that ever was, not only in the Church by profession but a living and true member of it rooted in Christ, shall continue so to the end;
As if he should have said, No doubt but he that ever was, not only in the Church by profession but a living and true member of it rooted in christ, shall continue so to the end;
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The first thing that I have to exhort you unto is this, that seeing true saving grace is proved to be so permanent and durable a thing that you would therefore esteeme of it and prize it accordingly,
The First thing that I have to exhort you unto is this, that seeing true Saving grace is proved to be so permanent and durable a thing that you would Therefore esteem of it and prize it accordingly,
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Whereas by esteeming so highly of earthly things, and seeking them above grace, we shall be sure to loose grace (as is plaine by this, that our Saviour mentioning the cause that made Sodom so void of goodnesse and so full of sinne nameth nothing but their eager seeking after worldly things, Luke 17.28.) and yet can we have no assurance to get those things we so earnestly seeke after.
Whereas by esteeming so highly of earthly things, and seeking them above grace, we shall be sure to lose grace (as is plain by this, that our Saviour mentioning the cause that made Sodom so void of Goodness and so full of sin names nothing but their eager seeking After worldly things, Lycia 17.28.) and yet can we have no assurance to get those things we so earnestly seek After.
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Secondly, If we have grace it will make all other things comfortable unto us, where as without it, all other things though we have never such store of them, can do us no good.
Secondly, If we have grace it will make all other things comfortable unto us, where as without it, all other things though we have never such store of them, can do us no good.
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But secondly, The motive that the Doctrine wee have now heard yeeldeth us is most forcible, That whereas all other things riches and pleasure and credit are transitory, they doe not onely end with this life (which none of us can tell how short it will bee) but even while wee live here wee may loose them wee know not how soone;
But secondly, The motive that the Doctrine we have now herd yields us is most forcible, That whereas all other things riches and pleasure and credit Are transitory, they do not only end with this life (which none of us can tell how short it will be) but even while we live Here we may lose them we know not how soon;
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And this is the motive that our Saviour himselfe useth to perswade us to seeke for grace, Iohn 6.27. Labour not for the meate which perisheth, but for that meate which endureth unto everlasting life.
And this is the motive that our Saviour himself uses to persuade us to seek for grace, John 6.27. Labour not for the meat which Perishes, but for that meat which Endureth unto everlasting life.
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The third and last thing that I have to exhort you unto is this, that seeing true grace is permanent, that therefore we would labour to approve to our owne hearts, the truth of that grace, that is in us, by our perseverance in the estate of grace,
The third and last thing that I have to exhort you unto is this, that seeing true grace is permanent, that Therefore we would labour to approve to our own hearts, the truth of that grace, that is in us, by our perseverance in the estate of grace,
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that he might hold out to the end. This exhortation he giveth to the Corinthians, 1 Cor. 10.12. He that thinketh he standeth let him take heed lest he fall. And to the Romanes 11.20. Thou standest by faith: be not high-minded but feare.
that he might hold out to the end. This exhortation he gives to the Corinthians, 1 Cor. 10.12. He that Thinketh he Stands let him take heed lest he fallen. And to the Romans 11.20. Thou Standest by faith: be not High-minded but Fear.
If any man shall object, This is contrary to that that you have taught, for if saving grace be so permanent and of a lasting nature, what need men take any thought for holding out unto the end?
If any man shall Object, This is contrary to that that you have taught, for if Saving grace be so permanent and of a lasting nature, what need men take any Thought for holding out unto the end?
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2 or by resisting and smothering the good motions of it, as Stephen chargeth the Iewes to have done, Acts 7.51. 3 or by despising the meanes of grace, 1 Thess. 5.20. 4 or by neglecting to stirre up and exercise the graces of it in our selves;
2 or by resisting and smothering the good motions of it, as Stephen charges the Iewes to have done, Acts 7.51. 3 or by despising the means of grace, 1 Thess 5.20. 4 or by neglecting to stir up and exercise the graces of it in our selves;
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which the Apostle chargeth Timothy to doe, 2 Tim. 1.6. Secondly, Every regenerate man is of himselfe exceeding prone thus to quench the spirit, and to fall from grace;
which the Apostle charges Timothy to do, 2 Tim. 1.6. Secondly, Every regenerate man is of himself exceeding prove thus to quench the Spirit, and to fallen from grace;
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Worke out your salvation (saith the Apostle, Philippians 2.12, 13) with feare and trembling, because it is God that worketh in you, both to will and to doe of his good pleasure.
Work out your salvation (Says the Apostle, Philippians 2.12, 13) with Fear and trembling, Because it is God that works in you, both to will and to do of his good pleasure.
and that wee shall not depart from him, Ieremy 32. so the meanes whereby he in his goodnesse doth preserve us from falling away from him is by working in us by his spirit this feare of falling away, this care to persevere and hold out and grow in grace.
and that we shall not depart from him, Ieremy 32. so the means whereby he in his Goodness does preserve us from falling away from him is by working in us by his Spirit this Fear of falling away, this care to persevere and hold out and grow in grace.
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and to finish his course with joy, hath just cause to judge that God never received him into this covenant of grace, this everlasting covenant, that you have heard of.
and to finish his course with joy, hath just cause to judge that God never received him into this Covenant of grace, this everlasting Covenant, that you have herd of.
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It is a small signe of grace for any of you to have some fits of remorse for sinne and of good motions and desires when you have beene dangerously sick,
It is a small Signen of grace for any of you to have Some fits of remorse for sin and of good motions and Desires when you have been dangerously sick,
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Blessed is the man that feareth alwaies to offend God, saith Solomon, Pro. 28.14. And Psal. 106.3. Blessed are they that keepe judgement, and doe righteousnesse at all times.
Blessed is the man that fears always to offend God, Says Solomon, Pro 28.14. And Psalm 106.3. Blessed Are they that keep judgement, and do righteousness At all times.
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THE third and last respect, wherein the universality and large extent of true saving, and sanctifying grace appeareth, is, In respect of the time, where once it is in truth, it will never dye, nor decay utterly.
THE third and last respect, wherein the universality and large extent of true Saving, and sanctifying grace appears, is, In respect of the time, where once it is in truth, it will never die, nor decay utterly.
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Wee must therefore know, that among the notes and properties of saving grace, that are given us in the holy Scripture (whereby wee may every one of us try our selves,
we must Therefore know, that among the notes and properties of Saving grace, that Are given us in the holy Scripture (whereby we may every one of us try our selves,
whether there bee in us that uprightnesse of heart, and truth in our inward parts, which David saith heere the Lord so much delighteth in) this is one principall.
whither there be in us that uprightness of heart, and truth in our inward parts, which David Says Here the Lord so much delights in) this is one principal.
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therefore before I come to the confirmation of it, I must first premise three things which are to bee granted concerning this point, which if you marke them well, will both make our meaning in it plaine unto you,
Therefore before I come to the confirmation of it, I must First premise three things which Are to be granted Concerning this point, which if you mark them well, will both make our meaning in it plain unto you,
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A man that is a righteous man (thus in profession, and in the judgement of men) may turne away from his righteousnesse (as the Prophet speaketh, Ezekiel 18.24) and commit iniquitie, and doe according to all the abominations of the wicked,
A man that is a righteous man (thus in profession, and in the judgement of men) may turn away from his righteousness (as the Prophet speaks, Ezekielem 18.24) and commit iniquity, and do according to all the abominations of the wicked,
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And they that thus make profession of true righteousnesse and holinesse, and of the true faith and religion, are called by the holy Ghost (and wee may not teach him to speake) righteous men and beleevers,
And they that thus make profession of true righteousness and holiness, and of the true faith and Religion, Are called by the holy Ghost (and we may not teach him to speak) righteous men and believers,
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Had these men true and saving faith? No verely, as appeareth plainly by the next words, But Iesus did not commit himselfe unto them, because hee knew all men.
Had these men true and Saving faith? No verily, as appears plainly by the next words, But Iesus did not commit himself unto them, Because he knew all men.
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Lecture LXXXVIII. On Psalme 51.6. April 29. 1628. THe fourth and last property of true obedience, of true righteousnesse and goodnesse, which will give us a comfortable assurance of the uprightnesse of our hearts, is the manner how it is performed, with what affection we doe it, what ends we aime at in it.
Lecture LXXXVIII. On Psalm 51.6. April 29. 1628. THe fourth and last property of true Obedience, of true righteousness and Goodness, which will give us a comfortable assurance of the uprightness of our hearts, is the manner how it is performed, with what affection we do it, what ends we aim At in it.
He that would approve the uprightnesse of his heart by the unblameablenesse and godlinesse of his life, must not content himselfe with this, that he escheweth evill and doth good, he abstaineth from all knowne sinnes, that God hath forbidden,
He that would approve the uprightness of his heart by the Unblamableness and godliness of his life, must not content himself with this, that he escheweth evil and does good, he abstaineth from all known Sins, that God hath forbidden,
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It shall be our righteousnesse, (saith Moses, Deut. 6.25.) if we observe to doe all these commandements before the Lord our God, as he hath commanded us.
It shall be our righteousness, (Says Moses, Deuteronomy 6.25.) if we observe to do all these Commandments before the Lord our God, as he hath commanded us.
As if he had said, Say we should doe all he hath commanded us, yet if wee doe it not as hee hath commanded us, it is no righteousnesse in Gods account.
As if he had said, Say we should do all he hath commanded us, yet if we do it not as he hath commanded us, it is no righteousness in God's account.
You shall see this also confirmed more particularly by instancing in duties of all sorts, 1 In those that are to bee performed to men, 2 In those that, are done directly, and immediatly unto God.
You shall see this also confirmed more particularly by instancing in duties of all sorts, 1 In those that Are to be performed to men, 2 In those that, Are done directly, and immediately unto God.
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that is to say, with feare and trembling, (as the Apostle speaketh, Ephes. 6.5, 6.) in singlenesse of heart, as unto Christ, not with eye-service as men-pleasers but as the servants of Christ, doing the will of God from the heart.
that is to say, with Fear and trembling, (as the Apostle speaks, Ephesians 6.5, 6.) in singleness of heart, as unto christ, not with eye-service as men-pleasers but as the Servants of christ, doing the will of God from the heart.
So in other duties of governement and care of others duties the Apostle standeth upon this principally, Rom. 12.8. he that giveth let him do it with simplicity, he that ruleth with diligence, he that sheweth mercy with cheerefullnesse.
So in other duties of government and care of Others duties the Apostle Stands upon this principally, Rom. 12.8. he that gives let him do it with simplicity, he that Ruleth with diligence, he that shows mercy with cheerefullnesse.
So though it were an excellent worke of mercy of bounty and kindnesse that Gajus shewed to the godly, of whom the Apostle saith, Rom. 16.23. that he was not his host onely, but the host of the whole Church.
So though it were an excellent work of mercy of bounty and kindness that Caius showed to the godly, of whom the Apostle Says, Rom. 16.23. that he was not his host only, but the host of the Whole Church.
Yet the thing that graced this excellent good worke of his so much in the sight of God, was this that he did it in so good a manner and with so good an heart, Beloved (saith the Apostle to him, 3 Iohn 5.) thou dost faithfully whatsoever thou dost both to the brethren, and to strangers.
Yet the thing that graced this excellent good work of his so much in the sighed of God, was this that he did it in so good a manner and with so good an heart, beloved (Says the Apostle to him, 3 John 5.) thou dost faithfully whatsoever thou dost both to the brothers, and to Strangers.
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and in the sea, and did all eate the same spirituall meate, (that wee doe in the Lords Supper) and did drinke the same spirituall drinke — yet with many of them God was not well pleased.
and in the sea, and did all eat the same spiritual meat, (that we do in the lords Supper) and did drink the same spiritual drink — yet with many of them God was not well pleased.
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3. Of hearing the Word ye know what our Saviour saith, Luke 8.18. Take heed how you heare, not onely that you heare, and what you heare, but even how and in what manner you heare also. 4 Lastly, T•e preaching of the Word though it be the greatest worke of all other;
3. Of hearing the Word you know what our Saviour Says, Lycia 8.18. Take heed how you hear, not only that you hear, and what you hear, but even how and in what manner you hear also. 4 Lastly, T•e preaching of the Word though it be the greatest work of all other;
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and of which worke the best of us may say as the Apostle doth, 2 Cor. 2.16. Who is sufficient for these things? Yet if this worke bee not done in the right manner, all the preaching, all the paines wee take in our ministery, is nothing in Gods account.
and of which work the best of us may say as the Apostle does, 2 Cor. 2.16. Who is sufficient for these things? Yet if this work be not done in the right manner, all the preaching, all the pains we take in our Ministry, is nothing in God's account.
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See what a patterne we have for this, in our Lord Iesus who is the chiefe Pastour (as the Apostle calleth him, 1 Pet. 5.4.) Whatsoever I speake (saith he, Iohn 12.50.) even as the father said unto me, so I speake.
See what a pattern we have for this, in our Lord Iesus who is the chief Pastor (as the Apostle calls him, 1 Pet. 5.4.) Whatsoever I speak (Says he, John 12.50.) even as the father said unto me, so I speak.
It is said of Paul and Barnabas preaching in the Synagogue at Iconium, Acts 14.1. that they so spake that a great multitude both of the Iewes and also of Greekes beleeved.
It is said of Paul and Barnabas preaching in the Synagogue At Iconium, Acts 14.1. that they so spoke that a great multitude both of the Iewes and also of Greeks believed.
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when in doing good duties, we rest not in this, that we doe the deed, (for in that an hypocrite may match and excell the best of us all) but our care is to do it in the right manner, to doe it so as we may please God in doing it.
when in doing good duties, we rest not in this, that we do the deed, (for in that an hypocrite may match and excel the best of us all) but our care is to do it in the right manner, to do it so as we may please God in doing it.
Incense is an abomination unto me (saith the Lord, Esa. 1 13.) the new Moones and Sabbaths the calling of assemblies I cannot away with, it is iniquity,
Incense is an abomination unto me (Says the Lord, Isaiah 1 13.) the new Moons and Sabbaths the calling of assemblies I cannot away with, it is iniquity,
There be then three things principally required to the performing of good duties in a right manner, (besides that that they must be done in faith and in love to God which I have already shewed to bee rather the roots from whence all true obedience doth spring,
There be then three things principally required to the performing of good duties in a right manner, (beside that that they must be done in faith and in love to God which I have already showed to be rather the roots from whence all true Obedience does spring,
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then properties required in the manner of our obedience) 1 That wee doe them to a right end, 2 That wee performe them not with the outward man onely but with the heart, 3 That wee doe them in humilitie.
then properties required in the manner of our Obedience) 1 That we do them to a right end, 2 That we perform them not with the outward man only but with the heart, 3 That we do them in humility.
yea even in that vile action they had a good intent ▪ they thought they did God good service in it, saith our Saviour, Ioh. 16.2.) yet the best action that wee can do is spoiled and made nothing worth,
yea even in that vile actium they had a good intent ▪ they Thought they did God good service in it, Says our Saviour, John 16.2.) yet the best actium that we can do is spoiled and made nothing worth,
When the counsels of the heart shall bee made manifest (saith the Apostle, 1 Cor. 4.5. with what intent, and purpose of heart men have done that which they did) then (and not before) shall every man have praise with God.
When the Counsels of the heart shall be made manifest (Says the Apostle, 1 Cor. 4.5. with what intent, and purpose of heart men have done that which they did) then (and not before) shall every man have praise with God.
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Now the intent and purpose of our heart in doing good duties, is then onely right when wee doe them chiefely to this end, that thereby wee may please and honour God,
Now the intent and purpose of our heart in doing good duties, is then only right when we do them chiefly to this end, that thereby we may please and honour God,
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Hee either respecteth 1 the applause of men in doing that good he doth, as our Saviour saith, Matth. 6. the Pharisee in his prayers and fasts and almesdeeds did;
He either respecteth 1 the applause of men in doing that good he does, as our Saviour Says, Matthew 6. the Pharisee in his Prayers and fasts and almsdeeds did;
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Or 3 at the best he doth it to avoid Gods wrath, as those did the Prophet speaketh of, Psal. 78.34. In seeming to serve the Lord he still seeketh himselfe onely and not the Lord, in seeming to looke directly upon the Lord he hath a squint eye upon some what els.
Or 3 At the best he does it to avoid God's wrath, as those did the Prophet speaks of, Psalm 78.34. In seeming to serve the Lord he still seeks himself only and not the Lord, in seeming to look directly upon the Lord he hath a squint eye upon Some what Else.
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When yee fa••ed and mourned in the fift and seventh moneth even those seventy yeares (saith the Lord to the hypocrites, Zach. 7 5, 6.) did ye at all fast to me? even unto me (did ye it to please me, did ye it in obedience and love to me?) and when ye did eate and when yee did drinke, did ye not eat for your selves and drinke for your selves? As if he had said, Did you not in your fasting as well as in your feasting, seeke your selves onely and not mee? On the other side, The man whose heart is upright, whatsoever good thing hee doth, hee doth it to the Lord.
When ye fa••ed and mourned in the fift and seventh Monn even those seventy Years (Says the Lord to the Hypocrites, Zach 7 5, 6.) did you At all fast to me? even unto me (did you it to please me, did you it in Obedience and love to me?) and when you did eat and when ye did drink, did you not eat for your selves and drink for your selves? As if he had said, Did you not in your fasting as well as in your feasting, seek your selves only and not me? On the other side, The man whose heart is upright, whatsoever good thing he does, he does it to the Lord.
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even so we speake, not as pleasing men, but God, which trieth our hearts. Thus did Gods people in receiving of the Sacrament, 2 Chron 30.19. They prepared their hearts to seeke God in that ordinance;
even so we speak, not as pleasing men, but God, which trieth our hearts. Thus did God's people in receiving of the Sacrament, 2 Chronicles 30.19. They prepared their hearts to seek God in that Ordinance;
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and so did Iosiah, 2 Chron 35.1. He kept a Passeover to the Lord. So the Apostle requireth us to doe in singing of Psalmes, Ephes. 5.19. make melody in your hearts to the Lord.
and so did Josiah, 2 Chronicles 35.1. He kept a Passover to the Lord. So the Apostle requires us to do in singing of Psalms, Ephesians 5.19. make melody in your hearts to the Lord.
Yea even in the duties we performe unto men, (in our almesdeeds, in the labours of our ordinary callings) we may get comfortable assurance to our selves of the uprightnesse of our hearts,
Yea even in the duties we perform unto men, (in our almsdeeds, in the labours of our ordinary callings) we may get comfortable assurance to our selves of the uprightness of our hearts,
so shall thy barnes bee filled with plenty, and thy presses shall burst out with new wine. And 19.17. Hee that hath pity on the poore lendeth unto the Lord.
so shall thy Barns be filled with plenty, and thy presses shall burst out with new wine. And 19.17. He that hath pity on the poor dares unto the Lord.
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So speaketh the Apostle to comfort poore servants that had infidells unto their masters, Whatsoever ye doe (saith he, Col. 3.23, 24.) doe it as unto the Lord, and not unto men.
So speaks the Apostle to Comfort poor Servants that had Infidels unto their Masters, Whatsoever you do (Says he, Col. 3.23, 24.) doe it as unto the Lord, and not unto men.
As if he had said, looke to God in it, doe it in conscience and obedience unto him, content your selves with this, that he is pleased with that you do, Knowing that of the Lord you shall receive the reward of inheritance:
As if he had said, look to God in it, do it in conscience and Obedience unto him, content your selves with this, that he is pleased with that you do, Knowing that of the Lord you shall receive the reward of inheritance:
As if hee had said, Whatsoever good thing any man doth as a service unto God, hee shall be sure to bee rewarded for it, God will pay his servants their wages certainely.
As if he had said, Whatsoever good thing any man does as a service unto God, he shall be sure to be rewarded for it, God will pay his Servants their wages Certainly.
and assurance of the sincerity of his heart wherein there is least danger of having any other respect then unto the Lord onely, I will instance in three sorts of those duties.
and assurance of the sincerity of his heart wherein there is least danger of having any other respect then unto the Lord only, I will instance in three sorts of those duties.
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When thou makest a feast (saith our Saviour, Luk. 14.13, 14) call the poore, the maimed, the lame, the blind, and thou shalt be blessed; foe they cannot recompense thee;
When thou Makest a feast (Says our Saviour, Luk. 14.13, 14) call the poor, the maimed, the lame, the blind, and thou shalt be blessed; foe they cannot recompense thee;
that you may be (that is, manifest your selves to be) the children of your heavenly father. So Mat. 10.42. Whosoever shall give to drinke unto one of these little ones (contemptible for their poore estate, contemptible for their infirmities) a cup of cold water onely, in the name of a Disciple, verily I say unto you, he shall in no wise lose his reward.
that you may be (that is, manifest your selves to be) the children of your heavenly father. So Mathew 10.42. Whosoever shall give to drink unto one of these little ones (contemptible for their poor estate, contemptible for their infirmities) a cup of cold water only, in the name of a Disciple, verily I say unto you, he shall in no wise loose his reward.
Thirdly and lastly, Of all duties both of piety and charity those that are performed in secret will give a man more assurance of the uprightnesse of his heart,
Thirdly and lastly, Of all duties both of piety and charity those that Are performed in secret will give a man more assurance of the uprightness of his heart,
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The Prophet speaking of the sincerity and soundnesse of repentance that the Gospell should worke in the faithfull speaketh thus, Zach. 12.12. The land shall mourne every family apart, and their wives apart.
The Prophet speaking of the sincerity and soundness of Repentance that the Gospel should work in the faithful speaks thus, Zach 12.12. The land shall mourn every family apart, and their wives apart.
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What seekest thou? What aimest thou at? What end dost thou propound to thy selfe in doing these things? Let us all strive in our preaching and hearing, in our praying,
What Seekest thou? What aimest thou At? What end dost thou propound to thy self in doing these things? Let us all strive in our preaching and hearing, in our praying,
Well, certainely of most mens best workes and duties that they have at any time performed, that may be said which the Prophet speaketh of Israel, Hos. 10.1. Israel is as an empty vine, he bringeth forth fruit to himselfe.
Well, Certainly of most men's best works and duties that they have At any time performed, that may be said which the Prophet speaks of Israel, Hos. 10.1. Israel is as an empty vine, he brings forth fruit to himself.
Verily I say unto you (saith our Saviour, Mat. 6.2) they have their reward. And so much for the first property, that is required to the right manner of performing of all good duties, they must be done to the right end.
Verily I say unto you (Says our Saviour, Mathew 6.2) they have their reward. And so much for the First property, that is required to the right manner of performing of all good duties, they must be done to the right end.
The second property required to the right manner of performing good duties is this, they must be performed not with the outward man onely but with the heart.
The second property required to the right manner of performing good duties is this, they must be performed not with the outward man only but with the heart.
That is the thing God calleth for principally. My sonne, give me thy heart, saith he, Pro. 2•. 26. Ferv•nt in spirit serving the Lord, saith the Apostle, Rom. 12.11.
That is the thing God calls for principally. My son, give me thy heart, Says he, Pro 2•. 26. Ferv•nt in Spirit serving the Lord, Says the Apostle, Rom. 12.11.
See this also in sundry speciall parts of our obedience and service unto God. First, No mans preaching pleaseth God unlesse hee preach with affection and zeale.
See this also in sundry special parts of our Obedience and service unto God. First, No men preaching Pleases God unless he preach with affection and zeal.
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If God open not your hearts as he did Lydias, Act. 16.14. and make you able to heare with affection, though you had as good preachers as Paul was, your hearing would be to no purpose.
If God open not your hearts as he did Lydias, Act. 16.14. and make you able to hear with affection, though you had as good Preachers as Paul was, your hearing would be to no purpose.
unlesse he pray with his heart with feeling and affection of heart. The effectuall •ervent prayer of a righteous man availeth much, saith the Apostle, Iames 5.16.
unless he pray with his heart with feeling and affection of heart. The effectual •ervent prayer of a righteous man availeth much, Says the Apostle, James 5.16.
Whosoever hath ability, and seeth his brother hath need, (saith the Apostle, 1 Ioh. 3.17.) and shutteth up his bowells of compassion from him, (though he open his purse and give him never so much) how dwelleth the love of God in him?
Whosoever hath ability, and sees his brother hath need, (Says the Apostle, 1 John 3.17.) and shutteth up his bowels of compassion from him, (though he open his purse and give him never so much) how dwells the love of God in him?
Whatsoever ye doe in word or deed, (saith the Apostle, Col 3 17.) doe all in the name of the Lord Iesus As though he should say, Acknowledge and feele the need you have of Christ, to make the best things that you doe acceptable unto God.
Whatsoever you do in word or deed, (Says the Apostle, Col 3 17.) do all in the name of the Lord Iesus As though he should say, Acknowledge and feel the need you have of christ, to make the best things that you do acceptable unto God.
yet see how he was humbled in himselfe, Neh. 13.22. Remember me, ô my God, concerning this also, and spare me (pardon me) according to the greatnesse of thy mercy.
yet see how he was humbled in himself, Neh 13.22. remember me, o my God, Concerning this also, and spare me (pardon me) according to the greatness of thy mercy.
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One that heard Christ speake in an heavenly manner of the resurrection of the just, was presently ravished with a desire after heaven and cryeth out, Luk 14.15. Blessed is he that shall eat bread in the kingdome of God.
One that herd christ speak in an heavenly manner of the resurrection of the just, was presently ravished with a desire After heaven and Cries out, Luk 14.15. Blessed is he that shall eat bred in the Kingdom of God.
But our Saviour to shew him the vanity of such wishers and woulders as he was, uttereth the parable of the guests, ver. 18 — 20 that rather then they would leave but for a while their profits pleasures, refused to come to the Kings marriage feast, As if he had said;
But our Saviour to show him the vanity of such wishers and woulders as he was, utters the parable of the guests, ver. 18 — 20 that rather then they would leave but for a while their profits pleasures, refused to come to the Kings marriage feast, As if he had said;
He feeleth his poverty of spirit so as he mourneth for want of grace, Mat. 5.3.4. He seeketh Christ sorrowing, as his parents did, Luk. 2.48. The poore man, Mar. 9.24. so desired increase of faith as he wept for the want of it.
He feeleth his poverty of Spirit so as he Mourneth for want of grace, Mathew 5.3.4. He seeks christ sorrowing, as his Parents did, Luk. 2.48. The poor man, Mar. 9.24. so desired increase of faith as he wept for the want of it.
In the handling of this signe I will (for the helpe of your understanding and memory) observe this order. 1. I will shew you what I meane by it. 2. I will confirme it unto you. 3. I will answer that which may bee objected against it. 4. I will make some application of it.
In the handling of this Signen I will (for the help of your understanding and memory) observe this order. 1. I will show you what I mean by it. 2. I will confirm it unto you. 3. I will answer that which may be objected against it. 4. I will make Some application of it.
yea thy law is within my heart, and 119.57. O Lord thou art my portion, I have determined to keepe thy words, and to doe nothing that might offend thee.
yea thy law is within my heart, and 119.57. Oh Lord thou art my portion, I have determined to keep thy words, and to do nothing that might offend thee.
The truth of grace is in us, and the uprightnesse of our hearts may be better discerned by this consent we give in our minds to Gods law in all things;
The truth of grace is in us, and the uprightness of our hearts may be better discerned by this consent we give in our minds to God's law in all things;
Let us now see the confirmation of this point in three degrees of proofes, 1, In the description that the holy Ghost maketh, both of upright-hearted and good men;
Let us now see the confirmation of this point in three Degrees of proofs, 1, In the description that the holy Ghost makes, both of upright-hearted and good men;
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and of such also as had no truth of grace in them. 2. In the comfort that good men themselves have taken in this, more then in any other good thing that hath bin in them. 3. In the high account the Lord maketh of this, more then of any other good thing that can be in us. And for the first.
and of such also as had no truth of grace in them. 2. In the Comfort that good men themselves have taken in this, more then in any other good thing that hath been in them. 3. In the high account the Lord makes of this, more then of any other good thing that can be in us. And for the First.
This is made the very summe of all true piety, Thus speaketh the Prophet unto Iehoshaphat, when hee had much offended God in joyning in affinitie with Ahab. Neverthelesse (saith hee to him, 2 Chron. 19.3.) there are good things found in thee, in that thou hast taken away the groves out of the land,
This is made the very sum of all true piety, Thus speaks the Prophet unto Jehoshaphat, when he had much offended God in joining in affinity with Ahab. Nevertheless (Says he to him, 2 Chronicles 19.3.) there Are good things found in thee, in that thou hast taken away the groves out of the land,
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Thus also doth Hezechiah describe the sincerity of them that communicated with him in the passeover, 2 Chron. 30.18, 19. The good Lord pardon every one that prepareth his heart to seeke God, the Lord God of his fathers,
Thus also does Hezekiah describe the sincerity of them that communicated with him in the passover, 2 Chronicles 30.18, 19. The good Lord pardon every one that Prepareth his heart to seek God, the Lord God of his Father's,
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And Barnabas, of the Disciples in Antiochia, who were the first that were called Christians, Actes 11.23. Hee exhorted them all, that with purpose of heart they would cleave unto the Lord.
And Barnabas, of the Disciples in Antiochia, who were the First that were called Christians, Acts 11.23. He exhorted them all, that with purpose of heart they would cleave unto the Lord.
And on the other side, wee shall finde, that men that were hypocrites, and void of all truth of grace, are described, not so much by any of their evill actions as by this, that the bent of their hearts, of their minds,
And on the other side, we shall find, that men that were Hypocrites, and void of all truth of grace, Are described, not so much by any of their evil actions as by this, that the bent of their hearts, of their minds,
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and wills, was not for God. So it is said of the hypocrites that perished in the wildernesse, Psalme 78.8. they are called a generation that set not their hearts aright.
and wills, was not for God. So it is said of the Hypocrites that perished in the Wilderness, Psalm 78.8. they Are called a generation that Set not their hearts aright.
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So it is said of Rehoboam, 2 Chron. 12.14. Hee did evill, because hee prepared not his heart to seeke the Lord, the desire and purpose of his heart was not set that way.
So it is said of Rehoboam, 2 Chronicles 12.14. He did evil, Because he prepared not his heart to seek the Lord, the desire and purpose of his heart was not Set that Way.
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But why is the regenerate part called so, and the grace of regeneration, verse 23. the law of his mind? Certainely because the truth and power of regeneration is not so much seene in our actions,
But why is the regenerate part called so, and the grace of regeneration, verse 23. the law of his mind? Certainly Because the truth and power of regeneration is not so much seen in our actions,
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What failings soever the regenerate man is subject to, yet will the worke of Gods sanctifying grace (if it appeare in any thing) appeare most sensibly in this will.
What failings soever the regenerate man is Subject to, yet will the work of God's sanctifying grace (if it appear in any thing) appear most sensibly in this will.
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Yee cannot doe the things that yee would, saith the Apostle, speaking of the conf•ict that is in the regenerate, betweene the flesh and the spirit, Gal. 5.17.
Ye cannot do the things that ye would, Says the Apostle, speaking of the conf•ict that is in the regenerate, between the Flesh and the Spirit, Gal. 5.17.
And this is that that Paul tooke comfort in, when hee was much troubled with the sense of his inward corruption, To will is present with mee, saith hee.
And this is that that Paul took Comfort in, when he was much troubled with the sense of his inward corruption, To will is present with me, Says he.
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Why (may you say) was that all that Paul could say for himselfe, that he was willing to live honestly, was he not able also, did he not live honestly? Yes verily,
Why (may you say) was that all that Paul could say for himself, that he was willing to live honestly, was he not able also, did he not live honestly? Yes verily,
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And so doth the Church, Esa. 26.8.9. The desire of our soule is to thy name, and to the remembrance of thee, with my soule have I desired thee in the night. As if it had said.
And so does the Church, Isaiah 26.8.9. The desire of our soul is to thy name, and to the remembrance of thee, with my soul have I desired thee in the night. As if it had said.
This you see every true hearted Christian can to his comfort say of every evill that (through infirmity) hee hath slipt into, this I ought not to have done, it was against the purpose of my heart, against my will that I have done so,
This you see every true hearted Christian can to his Comfort say of every evil that (through infirmity) he hath slipped into, this I ought not to have done, it was against the purpose of my heart, against my will that I have done so,
Hee that looketh on a woman to lust after her, (saith the Lord. Matth. 5.28.) hath committed adultery with her already in his heart. And 1 Iohn 3.15. Whosoever hateth his brother is a murderer.
He that looks on a woman to lust After her, (Says the Lord. Matthew 5.28.) hath committed adultery with her already in his heart. And 1 John 3.15. Whosoever hates his brother is a murderer.
So on the other side, the Lord accounteth euery good thing as done, yea as perfectly performed by any of his servants, which hee seeth them purpose and endeavour, and unfeinedly desire to doe.
So on the other side, the Lord accounteth every good thing as done, yea as perfectly performed by any of his Servants, which he sees them purpose and endeavour, and unfeignedly desire to do.
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If there bee first a willing mind (saith the Apostle, 2 Cor. 8 12. it is accepted. So the Lord saith of Abraham, that he did offer up his son in sacrifice, Heb. 11.17. because he was willing and purposed to do it.
If there be First a willing mind (Says the Apostle, 2 Cor. 8 12. it is accepted. So the Lord Says of Abraham, that he did offer up his son in sacrifice, Hebrew 11.17. Because he was willing and purposed to do it.
So because David had a purpose and desire to build God an house, he commendeth him for this purpose. 1 Kin. 8.18. Thou didst well, that it was in thine heart.
So Because David had a purpose and desire to built God an house, he commends him for this purpose. 1 Kin. 8.18. Thou didst well, that it was in thine heart.
as every true Christian is willing and desirous to keepe all Gods commandements compleatly, though it be impossible for him to do it (it is said in the next words, ver. 27. that his Lord had compassion on him,
as every true Christian is willing and desirous to keep all God's Commandments completely, though it be impossible for him to do it (it is said in the next words, ver. 27. that his Lord had compassion on him,
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So when Zacheus had unfeinedly professed his willingnes to make restitution, Christ saith of him, Lu. 19.9. This day is salvation come to thy house.
So when Zacchaeus had unfeignedly professed his willingness to make restitution, christ Says of him, Lu. 19.9. This day is salvation come to thy house.
So the Lord accounteth that soule a true beleever that doth unfeinedly desire to beleeve. For Christ saith they are blessed that hunger and thirst after righteousnesse, Mat. 5.6.
So the Lord accounteth that soul a true believer that does unfeignedly desire to believe. For christ Says they Are blessed that hunger and thirst After righteousness, Mathew 5.6.
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When the Prodigall did but purpose to returne, & humble himselfe to his father. When he was yet a great way off, his father saw him, and had compassion,
When the Prodigal did but purpose to return, & humble himself to his father. When he was yet a great Way off, his father saw him, and had compassion,
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as hee did the willingnesse of their minde in bestowing. You have begunne (saith the Apostle, 2 Cor. 8.10. not only to doe, but also to be willing a yeere agoe.
as he did the willingness of their mind in bestowing. You have begun (Says the Apostle, 2 Cor. 8.10. not only to do, but also to be willing a year ago.
And when the Lord biddeth Moses speake unto the children of Israel, that they should bring an offering for the making of the Tabernacle, hee saith, Exodus 25.2. Of every man that giveth it willingly with his heart, yee shall take my offering ;
And when the Lord bids Moses speak unto the children of Israel, that they should bring an offering for the making of the Tabernacle, he Says, Exodus 25.2. Of every man that gives it willingly with his heart, ye shall take my offering;
And this reason Paul giveth to Philemon, verse 14. why he would not retaine Onesimus without his minde, that thy benefite (saith hee) should not bee as it were of necessity, but willingly ;
And this reason Paul gives to Philemon, verse 14. why he would not retain Onesimus without his mind, that thy benefit (Says he) should not be as it were of necessity, but willingly;
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When God hath once wrought an unfeined purpose and desire of heart to please him (for it is hee onely that worketh in us to will, as well as to doe. Phil. 2.13.) hee will reward it with an increase of strength,
When God hath once wrought an unfeigned purpose and desire of heart to please him (for it is he only that works in us to will, as well as to do. Philip 2.13.) he will reward it with an increase of strength,
For the Lord hath promised to fulfill the desires of them that feare him, Psalme 145 19.) to fill thy mouth if thou open it wide, Psalme 8•. 10. to fill the hungry with good things. Luke 1.53.
For the Lord hath promised to fulfil the Desires of them that Fear him, Psalm 145 19.) to fill thy Mouth if thou open it wide, Psalm 8•. 10. to fill the hungry with good things. Luke 1.53.
And thus you have heard this truth confirmed unto you, that a Christian may gather more comfortable assurance of the uprightnesse of his heart, from the goodnesse of his will and desire,
And thus you have herd this truth confirmed unto you, that a Christian may gather more comfortable assurance of the uprightness of his heart, from the Goodness of his will and desire,
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Let us now come to answer that which may bee objected against this truth, which is the third thing that in my methode I propounded, and promised to doe.
Let us now come to answer that which may be objected against this truth, which is the third thing that in my method I propounded, and promised to do.
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And so we shall find in the word of sundry cast-awayes, that have not onely had desires to be saved, as Baalam. Numbers 23.10. Let mee dye the death of the righteous, and let my last end be like his, and those foolish virgins that cryed, Mat. 25.11. Lord, Lord, open unto us ;
And so we shall find in the word of sundry castaways, that have not only had Desires to be saved, as Balaam. Numbers 23.10. Let me die the death of the righteous, and let my last end be like his, and those foolish Virgins that cried, Mathew 25.11. Lord, Lord, open unto us;
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the children of disobedience will be apt to stumble at the word, and thereunto they were even appointed, as the Apostle speaketh, 1 Peter 2.8.) yet must not so necessary a truth,
the children of disobedience will be apt to Stumble At the word, and thereunto they were even appointed, as the Apostle speaks, 1 Peter 2.8.) yet must not so necessary a truth,
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We may not indeed take the childrens bread and cast it to dogs, as our Saviour speaketh, Mat. 15.26 but yet wee must not with-hold from Gods children, their bread,
We may not indeed take the Children's bred and cast it to Dogs, as our Saviour speaks, Mathew 15.26 but yet we must not withhold from God's children, their bred,
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and to please God, I will be bold to assure them in Gods name, and by warrant of his word, that (notwithstanding all the wickednes of their lives) their hearts are upright,
and to please God, I will be bold to assure them in God's name, and by warrant of his word, that (notwithstanding all the wickedness of their lives) their hearts Are upright,
The naturall man hath no desire or love to the meanes of salvation and grace, to those meanes that God hath ordained to bring them to faith and repentance by,
The natural man hath no desire or love to the means of salvation and grace, to those means that God hath ordained to bring them to faith and Repentance by,
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My soule breaketh for the longing that it hath unto thy judgements at all times, saith David, Psalme 119.20. and 27.4. One thing have I desired of the Lord, that will I seeke after, that I may dwell in the house of the Lord all the dayes of my life.
My soul breaks for the longing that it hath unto thy Judgments At all times, Says David, Psalm 119.20. and 27.4. One thing have I desired of the Lord, that will I seek After, that I may dwell in the house of the Lord all the days of my life.
so hee sheweth the sincerity of his desire in this, Herein (saith he, Acts 24.6.) doe I endeavour my selfe alwaies, to have a conscience void of offence towards God, and towards man.
so he shows the sincerity of his desire in this, Herein (Says he, Acts 24.6.) do I endeavour my self always, to have a conscience void of offence towards God, and towards man.
He had not onely a desire to live honestly but he did endeavour it also. So speaking of the Macedonians mercifullnesse towards the distressed Saints in Iudea, 2 Cor. 8.3. To their power (saith he) I beare them record, yea and beyond their power they were willing.
He had not only a desire to live honestly but he did endeavour it also. So speaking of the Macedonians Mercifulness towards the distressed Saints in Iudea, 2 Cor. 8.3. To their power (Says he) I bear them record, yea and beyond their power they were willing.
and beleeve, and doe well, but hee can take no paines, use no endeavour that he may be saved, that hee may beleeve and reforme his life he can leave no sinne nor doe any good duty.
and believe, and do well, but he can take no pains, use no endeavour that he may be saved, that he may believe and reform his life he can leave no sin nor doe any good duty.
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Pilat seemed very desirous to save Christ, and deliver him out of the hands of the Iewes, Pilat was willing to release Iesus, saith the Evangelist, Luke 23.20. Hee was determined to let him goe, saith the Apostle Peter, Acts 3.13.
Pilat seemed very desirous to save christ, and deliver him out of the hands of the Iewes, Pilat was willing to release Iesus, Says the Evangelist, Lycia 23.20. He was determined to let him go, Says the Apostle Peter, Acts 3.13.
But Pilats good purpose and desire was counterfeit, and such as yeelded him no comfort, because hee did not what hee might, and was in his power to doe.
But Pilats good purpose and desire was counterfeit, and such as yielded him no Comfort, Because he did not what he might, and was in his power to do.
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As the hart panteth after the water brooks (saith David, Psal. 42.1, 2.) so panteth my soule after thee ô God, my soule thirsteth for God, for the living God.
As the heart pants After the water brooks (Says David, Psalm 42.1, 2.) so pants my soul After thee o God, my soul Thirsteth for God, for the living God.
He desireth nothing so much as Gods favour, as faith and grace to please him. Hee can say with David, Psal. 73.25. There is nothing (that sense the originall will beare as well, as any other) on earth that I desire besides thee.
He Desires nothing so much as God's favour, as faith and grace to please him. He can say with David, Psalm 73.25. There is nothing (that sense the original will bear as well, as any other) on earth that I desire beside thee.
This is given for a reason, why Levies ministery was so powerfull and effectuall, that he did turne many away from iniquity, Mal. 2.5, 6. He did himselfe feare God,
This is given for a reason, why Levies Ministry was so powerful and effectual, that he did turn many away from iniquity, Malachi 2.5, 6. He did himself Fear God,
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Now the faithfulnesse of Gods messengers, consisteth principally in this, even in delivering his whole message, Acts 20.26, 27. I take you to record, that I am pure from the bloud of all men,
Now the faithfulness of God's messengers, Consisteth principally in this, even in delivering his Whole message, Acts 20.26, 27. I take you to record, that I am pure from the blood of all men,
The faithfulnesse of Gods steward, consisteth chiefly in giving to every one in Gods family, their owne portion in due season, Luke 12 4•. The faithfulnesse of the Preacher consists in fitting his doctrine to his audience, and discovering to them their speciall sinnes;
The faithfulness of God's steward, Consisteth chiefly in giving to every one in God's family, their own portion in due season, Lycia 12 4•. The faithfulness of the Preacher consists in fitting his Doctrine to his audience, and discovering to them their special Sins;
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as Paul did, when he preached before Felix, Acts 24.25. He spake so of righteousnes, temperance, and the judgement to come, that he made Felix to tremble.
as Paul did, when he preached before Felix, Acts 24.25. He spoke so of righteousness, temperance, and the judgement to come, that he made Felix to tremble.
and gave a most sharpe censure of them that should offend in such sort, Mat. 21.41. They say unto him, he will miserably destroy those wicked men, and let out his vineyard unto others, but when he applied it unto them in particular, ver. 45, 46. then they were moved.
and gave a most sharp censure of them that should offend in such sort, Mathew 21.41. They say unto him, he will miserably destroy those wicked men, and let out his vineyard unto Others, but when he applied it unto them in particular, ver. 45, 46. then they were moved.
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but when Nathan applyed his doctrine to him verse 7. then he was humbled, ver. 13. So the Iewes while Christ spake in a parable (as in generall doctrine and reproofe) of their sinne, they posted it of to others,
but when Nathan applied his Doctrine to him verse 7. then he was humbled, ver. 13. So the Iewes while christ spoke in a parable (as in general Doctrine and reproof) of their sin, they posted it of to Others,
they make no more use of them then little children can doe of a great loafe that is set before them, the Word must be cut and divided to them. 2. Tim. 2.15. and every one his owne portion given unto them, by a wise steward, Luk 12.42. or else they will never bee able to make good use of it.
they make no more use of them then little children can do of a great loaf that is Set before them, the Word must be Cut and divided to them. 2. Tim. 2.15. and every one his own portion given unto them, by a wise steward, Luk 12.42. or Else they will never be able to make good use of it.
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First, Every man (through that selfe love, and hypocrisie that is in his heart) is apt to put of from himselfe to others generall doctrines and reproofes, is wont to be little moved or affected with them;
First, Every man (through that self love, and hypocrisy that is in his heart) is apt to put of from himself to Others general doctrines and reproofs, is wont to be little moved or affected with them;
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and fall downe (as the Apostle saith, 1. Cor. 14.24, 25.) and worship God, and say, of a truth, God is in you, when the hearer feeleth himselfe to bee convinced of all, and judged of all,
and fallen down (as the Apostle Says, 1. Cor. 14.24, 25.) and worship God, and say, of a truth, God is in you, when the hearer feeleth himself to be convinced of all, and judged of all,
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This is plaine in this example of David, till Nathan dealt thus roundly, and particularly, and told him, 2. Sam. 1•. 7. Thou art the man, he could do no good on him.
This is plain in this Exampl of David, till Nathan dealt thus roundly, and particularly, and told him, 2. Sam. 1•. 7. Thou art the man, he could do no good on him.
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and in his Kingdome, preach the Word, reprove, rebuke, &c. And Iere. 1.17. Gird up thy loynes, and arise, and speake unto them, all that I command thee:
and in his Kingdom, preach the Word, reprove, rebuke, etc. And Jeremiah 1.17. Gird up thy loins, and arise, and speak unto them, all that I command thee:
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and doctrine, Where observe both that application is made the chiefe part of preaching, and that reproving of sinne, is made the chiefe part of application.
and Doctrine, Where observe both that application is made the chief part of preaching, and that reproving of sin, is made the chief part of application.
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Thirdly, The Lord useth to worke most mightily with, and to blesse the ministery of such of his servants most, as are most faithfull to him in their ministery.
Thirdly, The Lord uses to work most mightily with, and to bless the Ministry of such of his Servants most, as Are most faithful to him in their Ministry.
And in this proofe observe an answer to an objection that is made by some against the former proofe taken from the example of Eliah, Iohn Baptist, and the Prophets,
And in this proof observe an answer to an objection that is made by Some against the former proof taken from the Exampl of Elijah, John Baptist, and the prophets,
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and against great Kingdomes of warre, and of evill, and of pestilence. And Mic. 3.5.8. The Prophets make my people erre, that bite with their teeth, and cry Peace.
and against great Kingdoms of war, and of evil, and of pestilence. And Mic. 3.5.8. The prophets make my people err, that bite with their teeth, and cry Peace.
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Yea, this was so usuall in the ministery of the Prophets, to reprove and denounce judgements against sinne, that it is made a note of difference to distinguish the true Prophets from the false, Iere. 28.8.
Yea, this was so usual in the Ministry of the prophets, to reprove and denounce Judgments against sin, that it is made a note of difference to distinguish the true prophets from the false, Jeremiah 28.8.
but when he directed his speech to him in particular, and boldly, and sharply reproved him, that (through the blessing of God) prevailed mightily with him.
but when he directed his speech to him in particular, and boldly, and sharply reproved him, that (through the blessing of God) prevailed mightily with him.
WEe have already heard that in the means that are here mentioned wherby David was brought unto repentance, two things are to be observed. 1. That Nathans ministery was the meanes to recover him. 2. What that course was that Nathan held with him,
we have already herd that in the means that Are Here mentioned whereby David was brought unto Repentance, two things Are to be observed. 1. That Nathans Ministry was the means to recover him. 2. What that course was that Nathan held with him,
and incouragement, you can in their ministery, as Paul speaketh concerning Epaphroditus, Phil 2.29. Receive him in the Lord with all gladnesse, and hold such in reputation. Matth. 10.41. He that receiveth a Prophet, in the name of a Prophet (loves him the better for his faithfulnes) shall receive a Propets reward.
and encouragement, you can in their Ministry, as Paul speaks Concerning Epaphroditus, Philip 2.29. Receive him in the Lord with all gladness, and hold such in reputation. Matthew 10.41. He that receives a Prophet, in the name of a Prophet (loves him the better for his faithfulness) shall receive a Propets reward.
Christ bids his Apostles looke for no better entertainement in the World, then to be reviled and persecuted, and to have all manner of evill spoken of them, and tells them the Prophets of God had beene so used before them, Matth. 5.11, 12. And Paul saith of himselfe and the rest of his fellowes, that they found their Masters words true, in their owne experience,
christ bids his Apostles look for no better entertainment in the World, then to be reviled and persecuted, and to have all manner of evil spoken of them, and tells them the prophets of God had been so used before them, Matthew 5.11, 12. And Paul Says of himself and thee rest of his Fellows, that they found their Masters words true, in their own experience,
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and the off-scouring of all things, 1. Cor. 4.12, 13. And when God opened unto him at Ephesus, a large and effectuall doore (that is, blessed his ministery mightily,
and the offscouring of all things, 1. Cor. 4.12, 13. And when God opened unto him At Ephesus, a large and effectual door (that is, blessed his Ministry mightily,
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Yea, this hatred of the World doth so inseparably follow the faithfull ministers (as the shadow doth the body) as it is made a note of an unfaithfull minister, not to be thus hated in the World, Luke 6.26. Woe be to you when all men shall speake well of you, for so did their fathers to the false Prophets. And Gal. 1.10. If I yet (after so long preaching) pleased men, I should not be the servant of Christ.
Yea, this hatred of the World does so inseparably follow the faithful Ministers (as the shadow does the body) as it is made a note of an unfaithful minister, not to be thus hated in the World, Lycia 6.26. Woe be to you when all men shall speak well of you, for so did their Father's to the false prophets. And Gal. 1.10. If I yet (After so long preaching) pleased men, I should not be the servant of christ.
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and particularly against the sinnes of all men. When the Prophet Ieremy complaineth, Iere. 15.10. that though he had neither lent on usury, nor borrowed on usury, yet every one did curse him :
and particularly against the Sins of all men. When the Prophet Ieremy Complaineth, Jeremiah 15.10. that though he had neither lent on Usury, nor borrowed on Usury, yet every one did curse him:
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It is the chiefe grace that God delighteth in, and requireth in his stewards, and servants, that they be faithfull. 1. Cor. 4.2. It is required in stewards, that a man be found faithfull. Ier. 23.28. He that hath my word, let him speake my word faithfully.
It is the chief grace that God delights in, and requires in his Stewards, and Servants, that they be faithful. 1. Cor. 4.2. It is required in Stewards, that a man be found faithful. Jeremiah 23.28. He that hath my word, let him speak my word faithfully.
I said I will not make mention of him, nor speake any more in his name, (I will give over preaching) but his Word was in my heart as burning fire shut up in my bones,
I said I will not make mention of him, nor speak any more in his name, (I will give over preaching) but his Word was in my heart as burning fire shut up in my bones,
and you will discerne great cause. 1. Why you should not be apt to receive the evill reports you may heare of Gods faithfull ministers, 1. Tim. 5.19. Against an Elder •eceive not an accusation ;
and you will discern great cause. 1. Why you should not be apt to receive the evil reports you may hear of God's faithful Ministers, 1. Tim. 5.19. Against an Elder •eceive not an accusation;
It is no true wisedome, but extreame folly to seeke so carefully to hide and conceale your faults from thē that might minister strength to you against them.
It is no true Wisdom, but extreme folly to seek so carefully to hide and conceal your Faults from them that might minister strength to you against them.
That the ministery that God hath sanctified for the conversion of sinners, and wherein hee useth to shew his mighty power that way, is such a ministery as applieth the word particularly to the hearers, such as plainely and boldly reproveth sinne.
That the Ministry that God hath sanctified for the conversion of Sinners, and wherein he uses to show his mighty power that Way, is such a Ministry as Applieth the word particularly to the hearers, such as plainly and boldly Reproveth sin.
Thy Physician that should minister physicke to thee for the health of thy body, thou desirest may throughly know the state of thy body, before he minister unto thee.
Thy physician that should minister physic to thee for the health of thy body, thou Desirest may thoroughly know the state of thy body, before he minister unto thee.
they were wont to reprove sinne boldly, and without partiality, and plainely, and particularly, so as the party they desired to reforme, might know himselfe to be meant.
they were wont to reprove sin boldly, and without partiality, and plainly, and particularly, so as the party they desired to reform, might know himself to be meant.
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So preached Iohn the Baptist (who came also in the spirit, and power of Eliah, Luke 1.17) to another King Luke 3.19. Herod the Tetrach was reproved by him for Herodias his brother Philips wife, and for all the evils that Herod had done.
So preached John the Baptist (who Come also in the Spirit, and power of Elijah, Lycia 1.17) to Another King Lycia 3.19. Herod the Tetrarch was reproved by him for Herodias his brother Philips wife, and for all the evils that Herod had done.
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but to know him well, and to observe his wayes, that they might doe him the more good by their ministery, the one was Nathan, 2. Sam. 7.2. the other Gad, 2. Sam. 24.11. and the third was Ieduthun. 2. Chron. 35.15.
but to know him well, and to observe his ways, that they might do him the more good by their Ministry, the one was Nathan, 2. Sam. 7.2. the other Gad, 2. Sam. 24.11. and the third was Ieduthun. 2. Chronicles 35.15.
Lecture XC. On Psalme 51.6. May 27. 1628. IT followeth now that we proceed unto the application of the point, which is the fourth thing I propounded in the method.
Lecture XC. On Psalm 51.6. May 27. 1628. IT follows now that we proceed unto the application of the point, which is the fourth thing I propounded in the method.
When it commeth to matter of practise and obedience then they renounce him, and say with those, Luk. 19 14. We will not have this man to reigne over us, As if they had said; any rather then him.
When it comes to matter of practice and Obedience then they renounce him, and say with those, Luk. 19 14. We will not have this man to Reign over us, As if they had said; any rather then him.
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And in my speech to the former I will shew you, 1. That there be in the world yea in the Church of God, very many that doe so, doe refuse to bee Gods servants. 2. Why and upon what pretence they doe so, their folly in it,
And in my speech to the former I will show you, 1. That there be in the world yea in the Church of God, very many that do so, do refuse to be God's Servants. 2. Why and upon what pretence they do so, their folly in it,
He is faine to take one of a city, and two of a tribe, as he speaketh, Ier. 3.14. His way, the way that leadeth unto life ( Matth. 7.14.) is narrow, and but a few goe that way.
He is feign to take one of a City, and two of a tribe, as he speaks, Jeremiah 3.14. His Way, the Way that leads unto life (Matthew 7.14.) is narrow, and but a few go that Way.
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Secondly, All the services that Satan imployeth his servants in, all the worke that hee hath for them to doe (besides the hard reckoning that hee will make with them for it when the day of payment shall come) is for the present full of vexation of spirit, the worke and service it selfe is no better then most toilsome and base drudgery.
Secondly, All the services that Satan employeth his Servants in, all the work that he hath for them to doe (beside the hard reckoning that he will make with them for it when the day of payment shall come) is for the present full of vexation of Spirit, the work and service it self is no better then most toilsome and base drudgery.
That covetousnesse is so you may see in Ahab, 1 King. 21.4, 5. and that filthy lust is so you may see in Ammon, 2 Sam. 13.2. and that beastly drunkennesse is so you may see, Pro. 23.29.
That covetousness is so you may see in Ahab, 1 King. 21.4, 5. and that filthy lust is so you may see in Ammon, 2 Sam. 13.2. and that beastly Drunkenness is so you may see, Pro 23.29.
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O what paines men are content to take in his service? How they toile and moile in it? They weary themselves to commit iniquity as the Prophet speaketh, Ier. 9.5.
O what pains men Are content to take in his service? How they toil and moil in it? They weary themselves to commit iniquity as the Prophet speaks, Jeremiah 9.5.
So may it more truly be said of the Lord, he useth none of his servants as bond-men, they are all his freemen as the Apostle calleth them, 1 Cor. 7.22. He imployeth them in no drudgery not base services, but taketh them neare unto himselfe, to wait upon his owne person.
So may it more truly be said of the Lord, he uses none of his Servants as bondmen, they Are all his freemen as the Apostle calls them, 1 Cor. 7.22. He employeth them in no drudgery not base services, but Takes them near unto himself, to wait upon his own person.
Now let us consider what should be the cause of this that men even such as call themselves Christians, should thus shun and abhorre the service of God, that it should be so odious a thing to be religious (which is the second thing I propounded to speake of) and we shall find (whatsoever they pretend) they have no just cause at all to doe so.
Now let us Consider what should be the cause of this that men even such as call themselves Christians, should thus shun and abhor the service of God, that it should be so odious a thing to be religious (which is the second thing I propounded to speak of) and we shall find (whatsoever they pretend) they have no just cause At all to do so.
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Certainely there is an evill report a slaunder raised and received in the world of the service of God (as once there was of the land of promise, Numb. 13.32.) that doth discourage men from entering into it.
Certainly there is an evil report a slander raised and received in the world of the service of God (as once there was of the land of promise, Numb. 13.32.) that does discourage men from entering into it.
It is good for us to enquire a little, upon what grounds this should rise. Six of the principall of them, which I have observed I will mention unto you.
It is good for us to inquire a little, upon what grounds this should rise. Six of the principal of them, which I have observed I will mention unto you.
and they would be neighbour like, they cannot abide to bee singular. This tentation did (for a time) discourage Eliah himselfe, 1 Kings 19.14. I, even I onely am left.
and they would be neighbour like, they cannot abide to be singular. This tentation did (for a time) discourage Elijah himself, 1 Kings 19.14. I, even I only am left.
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Any will-worship or superstition hee can much more easily brooke and like of though it bee never so painefull (such as the Apostle speaketh of, Col. 2.23. such as popish confession, and penance, and fastings, and pilgrimage) then of the true service of God;
Any will-worship or Superstition he can much more Easily brook and like of though it be never so painful (such as the Apostle speaks of, Col. 2.23. such as popish Confessi, and penance, and Fastings, and pilgrimage) then of the true service of God;
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Of us they exclaime principally, and say that we by our strictnesse and precisenesse make the service and religion of God, more burdensome to men then ever God himselfe made it.
Of us they exclaim principally, and say that we by our strictness and preciseness make the service and Religion of God, more burdensome to men then ever God himself made it.
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yet if wee can once humble our selves to beare this yoke of Christ, wee shall never have cause to complaine of the hardnesse or uneasinesse of it, Take my yoke upon you (saith our Saviour, Matth. 11.29, 30. even to the humbled sinner who was like the bruised reed, who was already weary and heavy laden, and therefore unable to beare any heavy burden,
yet if we can once humble our selves to bear this yoke of christ, we shall never have cause to complain of the hardness or uneasiness of it, Take my yoke upon you (Says our Saviour, Matthew 11.29, 30. even to the humbled sinner who was like the Bruised reed, who was already weary and heavy laden, and Therefore unable to bear any heavy burden,
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and beare any love to him, wee must indeed keepe his commandements) but his commandements are not grievous, it is no bondage to bee tyed to keepe them.
and bear any love to him, we must indeed keep his Commandments) but his Commandments Are not grievous, it is no bondage to be tied to keep them.
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In which respect also the Apostle calleth it the law of liberty, Iames 1.25. It is the greatest freedome and liberty in the world to bee obedient unto God.
In which respect also the Apostle calls it the law of liberty, James 1.25. It is the greatest freedom and liberty in the world to be obedient unto God.
I answer, Hee calleth circumcision and the ceremoniall law, an intollerable yoke, not in respect of it selfe (for the ceremoniall law was much more easie to bee kept,
I answer, He calls circumcision and the ceremonial law, an intolerable yoke, not in respect of it self (for the ceremonial law was much more easy to be kept,
then the morall was) but because by urging the observation of the ceremoniall law then (when it was abrogated by Christ) they did deprive men of all benefit by Christ,
then the moral was) but Because by urging the observation of the ceremonial law then (when it was abrogated by christ) they did deprive men of all benefit by christ,
The sight was so terrible (saith the Apostle, Hebr. 12. •1) that Moses said, I exceedingly feare and quake, and all Gods people were in that terrible feare, that they intreated (as the Apostle saith verse 19.) that the word might not bee spoken to them any more ;
The sighed was so terrible (Says the Apostle, Hebrew 12. •1) that Moses said, I exceedingly Fear and quake, and all God's people were in that terrible Fear, that they entreated (as the Apostle Says verse 19.) that the word might not be spoken to them any more;
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and the reason is given verse 20. why they were in this horrible feare For they could not endure that which was commanded saith the Apostle, The commandements of God in that manner that the law enjoyneth them, have nothing but terrour in them, the perfect observation of them is so intollerable a yoke,
and the reason is given verse 20. why they were in this horrible Fear For they could not endure that which was commanded Says the Apostle, The Commandments of God in that manner that the law enjoineth them, have nothing but terror in them, the perfect observation of them is so intolerable a yoke,
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that is, to say in truth and sincerity of heart, is a very difficult and painefull thing to the best of Gods servants, in respect of those reliques of naturall corruption that doe remaine in them, besides the manifold and strong pull-backs,
that is, to say in truth and sincerity of heart, is a very difficult and painful thing to the best of God's Servants, in respect of those Relics of natural corruption that do remain in them, beside the manifold and strong pull-backs,
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The same combate and warre that they find oft in themselves, in every good duty and service, they would doe unto God, betweene the flesh and the spirit, the law of their mind,
The same combat and war that they find oft in themselves, in every good duty and service, they would do unto God, between the Flesh and the Spirit, the law of their mind,
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and the law in their members, the regegenerate and unregenerate part (of which the Apostle speaketh, Rom. 7.23. Galat. 5.17.) certainely putteth them to no lesse paine then Rebecca was in, when the two children strugled together within her, Genesis 25.22. and as the paine she was in then, made her cry out in a sudden fit of impatiency, If it bee so why I am thus? would I had never conceived, would I had never married.
and the law in their members, the regegenerate and unregenerate part (of which the Apostle speaks, Rom. 7.23. Galatians 5.17.) Certainly putteth them to no less pain then Rebecca was in, when the two children struggled together within her, Genesis 25.22. and as the pain she was in then, made her cry out in a sudden fit of impatiency, If it be so why I am thus? would I had never conceived, would I had never married.
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but contented my selfe to live as other men doe. This tentation we know the Prophet himselfe was subject unto, when he cryed, Ps. 73.13. Verily I have clensed my heart in vaine, and washed mine hands in innocency.
but contented my self to live as other men do. This tentation we know the Prophet himself was Subject unto, when he cried, Ps. 73.13. Verily I have cleansed my heart in vain, and washed mine hands in innocency.
That which the Apostle saith of prayer, Strive together with me in prayer, saith hee, Rom 15.30. faithfull prayer can never bee well made, without striving and labour;
That which the Apostle Says of prayer, Strive together with me in prayer, Says he, Rom 15.30. faithful prayer can never be well made, without striving and labour;
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the same our Saviour saith of all the wayes of God that leade to life (faith, repentance, love, keeping of the Sabbath, every other good duty and service) Lu. 13.24. Strive to enter in at the strait gate.
the same our Saviour Says of all the ways of God that lead to life (faith, Repentance, love, keeping of the Sabbath, every other good duty and service) Lu. 13.24. Strive to enter in At the strait gate.
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All this notwithstanding (to come now unto the second part of my answer) the commandements of God are not so hard, the service he requireth of us is not so difficult and paineful,
All this notwithstanding (to come now unto the second part of my answer) the Commandments of God Are not so hard, the service he requires of us is not so difficult and painful,
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All things are possible (saith Christ, Mar 9.23.) to him that beleeveth. Nay as it hath beene truly said of the wicked man, hee cannot possibly keepe them, he cannot but breake them;
All things Are possible (Says christ, Mar 9.23.) to him that Believeth. Nay as it hath been truly said of the wicked man, he cannot possibly keep them, he cannot but break them;
How can I (saith Ioseph, Gen. 39.9.) do this great wickednesse and sinne against God? Whosoever is borne of God, sinneth not (saith the Apostle, 1 Ioh. 3.9.) and he cannot sin, because he is borne of God. Secondly.
How can I (Says Ioseph, Gen. 39.9.) do this great wickedness and sin against God? Whosoever is born of God, Sinneth not (Says the Apostle, 1 John 3.9.) and he cannot sin, Because he is born of God. Secondly.
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yet Evangelicall obedience to the commandements of God, an unfeined love to them all, and endeavour to keep them (which is all that the Gospell requireth) is no more then the weakest Christian is able to performe.
yet Evangelical Obedience to the Commandments of God, an unfeigned love to them all, and endeavour to keep them (which is all that the Gospel requires) is no more then the Weakest Christian is able to perform.
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For so saith our Saviour to the poore Christian, that is most wearied, and over-burdened, and broken-hearted, Matth. 11.30 My yoke is easie, and my burden light. Thirdly and lastly.
For so Says our Saviour to the poor Christian, that is most wearied, and overburdened, and brokenhearted, Matthew 11.30 My yoke is easy, and my burden Light. Thirdly and lastly.
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yet are they unto them in respect of the inward man and the regenerate part, most easie and sweet, I delight in the law of God (saith the Apostle, Rom. 7.22.) after the inward man. And for this wee have not only the expresse testimony of the holy Ghost, 1 Ioh. 5 3. His commandements are not grievous.
yet Are they unto them in respect of the inward man and the regenerate part, most easy and sweet, I delight in the law of God (Says the Apostle, Rom. 7.22.) After the inward man. And for this we have not only the express testimony of the holy Ghost, 1 John 5 3. His Commandments Are not grievous.
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and as the flesh and corruption hath decayed, and bin weakened in them, by so much the more easie, they have found the commandements of God to be, by so much the more sweetnes and delight they have felt in them.
and as the Flesh and corruption hath decayed, and been weakened in them, by so much the more easy, they have found the Commandments of God to be, by so much the more sweetness and delight they have felt in them.
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Now come wee to the third and last part of my answer to this slander that Satan hath raised against the religion and service of God, wherein I will shew you that it is so farre from being a bondage and drudgery, that it is the most happy and comfortable life in the world.
Now come we to the third and last part of my answer to this slander that Satan hath raised against the Religion and service of God, wherein I will show you that it is so Far from being a bondage and drudgery, that it is the most happy and comfortable life in the world.
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We find among men, that great men that have honour, and power, and authority, can want no servants, every one coveteth, that themselves and their children may belong to such;
We find among men, that great men that have honour, and power, and Authority, can want no Servants, every one coveteth, that themselves and their children may belong to such;
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All greatnesse and Soveraignty, all power and Majesty belongeth unto thee. But when unto greatnesse, and power, goodnesse also, and graciousnesse of disposition is added;
All greatness and Sovereignty, all power and Majesty belongeth unto thee. But when unto greatness, and power, Goodness also, and graciousness of disposition is added;
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but would desire and long to bee in his service. And that which David saith, Psalme 9.10. of putting our trust in him, may also bee said of doing him service.
but would desire and long to be in his service. And that which David Says, Psalm 9.10. of putting our trust in him, may also be said of doing him service.
as he did the lazy and unprofitable servant; Matth. 25.24. that the Lord is an hard master, hard to be pleased, apt to exact rigorously of his servants, more then they are able to performe.
as he did the lazy and unprofitable servant; Matthew 25.24. that the Lord is an hard master, hard to be pleased, apt to exact rigorously of his Servants, more then they Are able to perform.
Observe therefore I pray you (that you may perceive how false a slander this is) the gracious disposition of the Lord whom we do service unto, in these foure points especially. First.
Observe Therefore I pray you (that you may perceive how false a slander this is) the gracious disposition of the Lord whom we do service unto, in these foure points especially. First.
and find cause to cry him mercy for it, as good Nehemiah did, Nehem. 13 22. the Lord is not apt to marke and observe strictly, every thing that is done amisse,
and find cause to cry him mercy for it, as good Nehemiah did, Nehemiah 13 22. the Lord is not apt to mark and observe strictly, every thing that is done amiss,
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If thou Lord shouldst marke iniquity (saith David, Psalm. 130 3, 4.) ô Lord who shall stand? As if hee had sayd, Who could endure thy service? But there is forgivenesse with thee: that thou mayest be feared.
If thou Lord Shouldst mark iniquity (Says David, Psalm. 130 3, 4.) o Lord who shall stand? As if he had said, Who could endure thy service? But there is forgiveness with thee: that thou Mayest be feared.
As if he had said, That aptnes that is in thee to forgive thy servants their slips, would make any man (that is not a very beast) willing to serve thee.
As if he had said, That aptness that is in thee to forgive thy Servants their slips, would make any man (that is not a very beast) willing to serve thee.
This made the Church break out into these words of admiration, Mic. 7.18. Who is a God like unto thee, that pardoneth iniquity, & passeth by the transgression of the remnant of his heritage? As if he should say;
This made the Church break out into these words of admiration, Mic. 7.18. Who is a God like unto thee, that Pardoneth iniquity, & passes by the Transgression of the remnant of his heritage? As if he should say;
That whereas wee are oft so untoward unto good duties, that wee find our selves unable to doe any thing, To will, is present with us (as the Apostle speaketh, Rom. 7.18.) but we find no ability at all, to performe that that is good ;
That whereas we Are oft so untoward unto good duties, that we find our selves unable to do any thing, To will, is present with us (as the Apostle speaks, Rom. 7.18.) but we find no ability At all, to perform that that is good;
and discouraged in our selves, because wee have so slubbered it over, and done it so illfavouredly, this good master of ours is apt to accept of in Christ,
and discouraged in our selves, Because we have so slubbered it over, and done it so illfavouredly, this good master of ours is apt to accept of in christ,
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for sweet is thy voice, and thy countenance comely. And well done good and faithfull servant, saith the Lord to him, Matth. 25.23. that had but two talents.
for sweet is thy voice, and thy countenance comely. And well done good and faithful servant, Says the Lord to him, Matthew 25.23. that had but two Talents.
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and difficulty (he presseth them with affliction out of measure above strength, as Paul saith hee was, 2 Cor. 1.8. He bringeth them to the fiery tryall that the Apostle speaketh of, 1 Peter 4.12.
and difficulty (he Presseth them with affliction out of measure above strength, as Paul Says he was, 2 Cor. 1.8. He brings them to the fiery trial that the Apostle speaks of, 1 Peter 4.12.
He setteth the messenger of Satan to buffet them with strange tentations as Paul was, 2 Cor. 12.7.) in such a case the Lord is wont to put to his owne hand to the worke, in an extraordinary manner,
He sets the Messenger of Satan to buffet them with strange tentations as Paul was, 2 Cor. 12.7.) in such a case the Lord is wont to put to his own hand to the work, in an extraordinary manner,
And the Apostle speaking of the great tryall of affliction that Gods servants are sometimes brought unto, telleth us, Rom 8.26. that in that case the spirit it selfe helpeth our infirmities.
And the Apostle speaking of the great trial of affliction that God's Servants Are sometime brought unto, Telleth us, Rom 8.26. that in that case the Spirit it self Helpeth our infirmities.
The greater that the tryall is, that God shall be pleased to exercise us by, the greater degree of strength will hee minister unto us, for the bearing of it.
The greater that the trial is, that God shall be pleased to exercise us by, the greater degree of strength will he minister unto us, for the bearing of it.
as Marke 10.26.) are possible with God. So when Paul prayed thrice (that is often) unto God to bee delivered from that messenger of Satan, that buffeted him so (as it may bee some of you have done against those blasphemous thoughts, whereby you are buffeted) hee received this answer from God, 2 Cor. 12.9. My grace is sufficient for thee.
as Mark 10.26.) Are possible with God. So when Paul prayed thrice (that is often) unto God to be Delivered from that Messenger of Satan, that buffeted him so (as it may be Some of you have done against those blasphemous thoughts, whereby you Are buffeted) he received this answer from God, 2 Cor. 12.9. My grace is sufficient for thee.
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As if hee had said, Feare him not, I will warrant thee, thou shalt be strong enough for him, he shall not be able to overcome thee, my grace and helpe will be sufficient enough for thee, in this very case to uphold and strengthen thee.
As if he had said, fear him not, I will warrant thee, thou shalt be strong enough for him, he shall not be able to overcome thee, my grace and help will be sufficient enough for thee, in this very case to uphold and strengthen thee.
When David had spoken of the happinesse of them that dwell in Gods house, he mentioneth this for one part of it, Psal. 48.11. For the Lord God is a sunne to such, the light of his countenance useth to shine upon them.
When David had spoken of the happiness of them that dwell in God's house, he mentioneth this for one part of it, Psalm 48.11. For the Lord God is a sun to such, the Light of his countenance uses to shine upon them.
And this also David reckoneth for another part of their happinesse that dwell in Gods house, and serve him. Psal. 84.11. the Lord will bee a shield unto such. Thirdly.
And this also David Reckoneth for Another part of their happiness that dwell in God's house, and serve him. Psalm 84.11. the Lord will be a shield unto such. Thirdly.
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as the Apostle speaketh, 1 Tim. 5.8 And this David reckoneth for a third part of the happines of those that dwell in Gods house, Psal. 84.11. No good thing will he with-hold from them that walke uprightly. Fourthly and lastly.
as the Apostle speaks, 1 Tim. 5.8 And this David Reckoneth for a third part of the happiness of those that dwell in God's house, Psalm 84.11. No good thing will he withhold from them that walk uprightly. Fourthly and lastly.
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O that we could count it our happinesse and honour to be admitted into it, and thinke and say of it as David doth, Psal. 65.4. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy house, and be one of thy houshold servants. And 116.16. O Lord truly I am thy servant, thy servant and the son of thine handmaid thou hast loosed my hands.
O that we could count it our happiness and honour to be admitted into it, and think and say of it as David does, Psalm 65.4. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy house, and be one of thy household Servants. And 116.16. Oh Lord truly I am thy servant, thy servant and the son of thine handmaid thou hast loosed my hands.
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O that all this that we have heard, might (through Gods gracious and mighty working with it) become effectuall to make us all in love with Gods service.
O that all this that we have herd, might (through God's gracious and mighty working with it) become effectual to make us all in love with God's service.
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Rejoycing in hope (saith the Apostle, Rom. 12.12.) patient in tribulation. As though he should say, The hope of this reward is able not onely to make you patient in any tribulation (how great soever it may be) but even comfortable and joyfull in it also.
Rejoicing in hope (Says the Apostle, Rom. 12.12.) patient in tribulation. As though he should say, The hope of this reward is able not only to make you patient in any tribulation (how great soever it may be) but even comfortable and joyful in it also.
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and in his holy law increaseth daily) for our light affliction which is but for a moment, worketh for us a farre more exceeding and eternall weight of glory.
and in his holy law increases daily) for our Light affliction which is but for a moment, works for us a Far more exceeding and Eternal weight of glory.
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If we be Gods faithfull servants, we shall be sure when the time of payment commeth (that is not till the even be come as our Saviour speaketh, Matth. 20.8.
If we be God's faithful Servants, we shall be sure when the time of payment comes (that is not till the even be come as our Saviour speaks, Matthew 20.8.
as had done but little service unto God, even so little as themselves tooke no notice of it, saith, he will say thus to them at the day of judgement, Matth. 25 34, 35. Come yee blessed of my father, inherite the kingdome prepared for you,
as had done but little service unto God, even so little as themselves took no notice of it, Says, he will say thus to them At the day of judgement, Matthew 25 34, 35. Come ye blessed of my father, inherit the Kingdom prepared for you,
Thirdly, That the service of God, is so far from being a bondage and drudgery, that it is in sundry respects, the most comfortable life in the world. For the first.
Thirdly, That the service of God, is so Far from being a bondage and drudgery, that it is in sundry respects, the most comfortable life in the world. For the First.
as the servants of God may. That which the Apostle saith of marriage, and meates, 1 Tim. 4.3. may likewise be said of all other lawfull recreations, and delights.
as the Servants of God may. That which the Apostle Says of marriage, and Meats, 1 Tim. 4.3. may likewise be said of all other lawful recreations, and delights.
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even in respect of these outward things. And in this respect among others, the Apostle saith, Gal. 5.13. Brethren yee have beene called unto liberty, onely use not your liberty as an occasion to the flesh.
even in respect of these outward things. And in this respect among Others, the Apostle Says, Gal. 5.13. Brothers ye have been called unto liberty, only use not your liberty as an occasion to the Flesh.
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The taskes that God sets to his servants, the burden he layes on them, I meane the duties and services that hee requireth of them, are not hard and heavy,
The tasks that God sets to his Servants, the burden he lays on them, I mean the duties and services that he requires of them, Are not hard and heavy,
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and conscionably ▪ Can the Aethiopian change his skinne, or the Leopard his spots? (saith the Lord, Ieremy 13.23.) then may yee also doe good, that are accustomed to doe evill.
and Conscionably ▪ Can the aethiopian change his skin, or the Leopard his spots? (Says the Lord, Ieremy 13.23.) then may ye also do good, that Are accustomed to do evil.
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nor prophets) nor they (none of the elect Apostles themselves) were able to beare. Now if a Papist (who holdeth and beleeveth that this is not only possible,
nor Prophets) nor they (none of the elect Apostles themselves) were able to bear. Now if a Papist (who holds and Believeth that this is not only possible,
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And that which the young man saith of the outward observation of all the commandements of the second table, Matth. 19 20. All these things have I kept from my youth up ;
And that which the young man Says of the outward observation of all the Commandments of the second table, Matthew 19 20. All these things have I kept from my youth up;
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And in the Church, many a man is even by the strength of nature able to say, not of the second table onely but of the three latter commandements of the first table also (so farre forth as the letter and externall observation of them) all these have I kept.
And in the Church, many a man is even by the strength of nature able to say, not of the second table only but of the three latter Commandments of the First table also (so Far forth as the Letter and external observation of them) all these have I kept.
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So much freedome of will every man hath by nature, so much power (even by that generall and common grace and assistance that God communicateth unto all men) that he may goe to Church if he will;
So much freedom of will every man hath by nature, so much power (even by that general and Common grace and assistance that God Communicateth unto all men) that he may go to Church if he will;
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even to such a sight and sense of his sinne and of the wrath of God as may make his heart to quake and judge himselfe to be in a most miserable estate.
even to such a sighed and sense of his sin and of the wrath of God as may make his heart to quake and judge himself to be in a most miserable estate.
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and to be religious, and it is to shew the dangerous estate that they are in that doe so, to reprove and terrifie all wicked men, specially such as live in the Church,
and to be religious, and it is to show the dangerous estate that they Are in that do so, to reprove and terrify all wicked men, specially such as live in the Church,
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Of them that were no more then naturall men we do read, Esa. 58.3. that they did use in the time of Gods judgements upon them, to fast and afflict their owne soules.
Of them that were no more then natural men we do read, Isaiah 58.3. that they did use in the time of God's Judgments upon them, to fast and afflict their own Souls.
We have heard in the handling of this third and last note of an upright heart, That if there be in a man but an unfeigned desire to be saved and to please God, he is accepted of God, he hath certainely truth of saving grace in him.
We have herd in the handling of this third and last note of an upright heart, That if there be in a man but an unfeigned desire to be saved and to please God, he is accepted of God, he hath Certainly truth of Saving grace in him.
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Certainely as God is not the cause of any mans sinne, but himselfe as the Apostle teacheth us, Iam. 1.13, 14. Let no man say (As if he had said, I know men are apt to say so,
Certainly as God is not the cause of any men sin, but himself as the Apostle Teaches us, Iam. 1.13, 14. Let no man say (As if he had said, I know men Are apt to say so,
For what goodnesse can there be in that man that hath not in him so much as a desire to be good? What can that man pretend why he should not be most justly condemned and cast into hell, that never had in him a true desire to be saved and to flie from the wrath to come? And surely thus it is with every wicked man that liveth in the Church,
For what Goodness can there be in that man that hath not in him so much as a desire to be good? What can that man pretend why he should not be most justly condemned and cast into hell, that never had in him a true desire to be saved and to fly from the wrath to come? And surely thus it is with every wicked man that lives in the Church,
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thou canst not beleeve, because thou dost not desire to beleeve; thou shalt perish everlastingly, because thou hast no true desire nor will to be saved.
thou Canst not believe, Because thou dost not desire to believe; thou shalt perish everlastingly, Because thou hast no true desire nor will to be saved.
if God would give me the grace, I should be better then I am, and till then how should I mend? Thus did our first father plead for himselfe so soone as ever he was fallen from God.
if God would give me the grace, I should be better then I am, and till then how should I mend? Thus did our First father plead for himself so soon as ever he was fallen from God.
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And thus the Apostle bringeth in wicked men objecting against the Lord, Rom. 9 19. Why doth he yet find fault? for who hath resisted his will? As if he had said,
And thus the Apostle brings in wicked men objecting against the Lord, Rom. 9 19. Why does he yet find fault? for who hath resisted his will? As if he had said,
How can I justly be blamed or punished for being as I am, if it be the will of God I shall be no better? How can I be said to be the cause of mine owne damnation,
How can I justly be blamed or punished for being as I am, if it be the will of God I shall be no better? How can I be said to be the cause of mine own damnation,
when it is the decree and will of God that I should perish? But (as I told you) these are but the pleas and pretences of wicked men. These pleas will not hold.
when it is the Decree and will of God that I should perish? But (as I told you) these Are but the pleasant and pretences of wicked men. These pleasant will not hold.
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that is, though thou canst not save thy selfe nor worke any goodnesse in thy selfe, that must come wholly from my meere grace ( By grace are ye saved, through faith (saith the Apostle, Ephes. 2.8) and that not of your selves;
that is, though thou Canst not save thy self nor work any Goodness in thy self, that must come wholly from my mere grace (By grace Are you saved, through faith (Says the Apostle, Ephesians 2.8) and that not of your selves;
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Yea how apt soever men are now to plead thus for themselves and to impute all unto God, there will come a day when (as the Apostle speaketh, Rom. 3.19.) every mouth shall be stopped,
Yea how apt soever men Are now to plead thus for themselves and to impute all unto God, there will come a day when (as the Apostle speaks, Rom. 3.19.) every Mouth shall be stopped,
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No man shall have any such thing to say for himselfe, but shall cleare the Lord, he shall cry guilty and acknowledge himselfe to have beene the onely cause of his owne destruction.
No man shall have any such thing to say for himself, but shall clear the Lord, he shall cry guilty and acknowledge himself to have been the only cause of his own destruction.
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The bookes shall be opened (as the Apostle speaketh, Revel. 20.12. the bookes of every mans conscience) and men shall bee judged according to the things that are written in those bookes, according to their workes.
The books shall be opened (as the Apostle speaks, Revel. 20.12. the books of every men conscience) and men shall be judged according to the things that Are written in those books, according to their works.
And of Ahab and Felix we read how by hearing the Word and observing what they heard they were wrought upon. Ahab 1 King. 21.27.29. rent his clothes, put sackcloth upon his flesh, fasted and humbled himselfe before God.
And of Ahab and Felix we read how by hearing the Word and observing what they herd they were wrought upon. Ahab 1 King. 21.27.29. rend his clothes, put Sackcloth upon his Flesh, fasted and humbled himself before God.
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In that day the Lord will say to every wicked man as hee saith to Ierusalem, Matth. 22.37. O wretched man and woman how oft would I have gathered thee, but thou wouldst not? How oft would I have converted thee;
In that day the Lord will say to every wicked man as he Says to Ierusalem, Matthew 22.37. O wretched man and woman how oft would I have gathered thee, but thou Wouldst not? How oft would I have converted thee;
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3. That their damnation shall even for this, be farre greater in hell, they shall become two-fold more the children of hell, as our Saviour speaketh, Matthew 23.15. This is plaine by that Christ saith of Capernaum. Matthew 11. •4.
3. That their damnation shall even for this, be Far greater in hell, they shall become twofold more the children of hell, as our Saviour speaks, Matthew 23.15. This is plain by that christ Says of Capernaum. Matthew 11. •4.
Now that men do perish thus wilfully, that they have no true desire nor will to be saved, appeareth evidently by these foure things that may be observed in them.
Now that men do perish thus wilfully, that they have no true desire nor will to be saved, appears evidently by these foure things that may be observed in them.
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Secondly, When they may have the meanes to bring them to grace and salvation without any labour or charge to them, they fl•ight and neglect them, they account them rather a burden and trouble then any benefit or blessing unto them, they shew no desire to them,
Secondly, When they may have the means to bring them to grace and salvation without any labour or charge to them, they fl•ight and neglect them, they account them rather a burden and trouble then any benefit or blessing unto them, they show no desire to them,
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Thirdly, When the Lord doth sometimes by his Word, sometimes by his judgements force them to have some thoughts of heaven, some good motions and desires, they resist the spirit of God therein,
Thirdly, When the Lord does sometime by his Word, sometime by his Judgments force them to have Some thoughts of heaven, Some good motions and Desires, they resist the Spirit of God therein,
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as Stephen saith the Iewes did, Acts 7.51. They hold the truth in unrighteousnesse, as the Apostle speaketh, Rom. 1.18. They violently withstand and oppose these good motions and will not yeeld to them.
as Stephen Says the Iewes did, Acts 7.51. They hold the truth in unrighteousness, as the Apostle speaks, Rom. 1.18. They violently withstand and oppose these good motions and will not yield to them.
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and despise grace and salvation, and the meanes thereof, and preferre any trifle before them. And as it is said of Gallio the profane deputy, Act. 8.17. he cared for none of those things ;
and despise grace and salvation, and the means thereof, and prefer any trifle before them. And as it is said of Gallio the profane deputy, Act. 8.17. he cared for none of those things;
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So that as it is said of Esau that he despised his birth-right, Gen 25.34. because he sold it for one morsell of meat, for one meales meat, as the Apostle speaketh, Heb. 12.16. so may it be truly said of all wicked, that they despise grace and salvation because there be so many trifles that they preferre before it.
So that as it is said of Esau that he despised his birthright, Gen 25.34. Because he sold it for one morsel of meat, for one meals meat, as the Apostle speaks, Hebrew 12.16. so may it be truly said of all wicked, that they despise grace and salvation Because there be so many trifles that they prefer before it.
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and do more evidently declare themselves to be the causes of their owne damnation. 2. That they make themselves worse and worse thereby, and more unable to repent.
and do more evidently declare themselves to be the Causes of their own damnation. 2. That they make themselves Worse and Worse thereby, and more unable to Repent.
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Now if any man shall object against this and say, How can this be? seeing the spirit speaketh expressely in the holy Scriptures. 1. That man hath by nature no freedome of will to any thing that is good but is dead in trespasses and sinnes as the Apostle speaketh, Ephes. 2.1. He cannot desire to have grace or to be saved, no more then a dead man can desire to live;
Now if any man shall Object against this and say, How can this be? seeing the Spirit speaks expressly in the holy Scriptures. 1. That man hath by nature no freedom of will to any thing that is good but is dead in Trespasses and Sins as the Apostle speaks, Ephesians 2.1. He cannot desire to have grace or to be saved, no more then a dead man can desire to live;
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nay he cannot accept of Gods grace when it is offered, 1 Cor. 2.14. The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him ;
nay he cannot accept of God's grace when it is offered, 1 Cor. 2.14. The natural man receives not the things of the Spirit of God for they Are foolishness unto him;
he cannot choose but be unwilling and averse from good things. 2. That the matter of mans salvation dependeth wholly, not upon the will of man but upon the will and free grace of God;
he cannot choose but be unwilling and averse from good things. 2. That the matter of men salvation dependeth wholly, not upon the will of man but upon the will and free grace of God;
IT followeth now that we proceed to the third and last point which I propounded to handle in this first part of the application, which concerneth those that refuse to serve God,
IT follows now that we proceed to the third and last point which I propounded to handle in this First part of the application, which concerns those that refuse to serve God,
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Fiftly and lastly, He may be able (out of this sense he hath of his owne miserable estate) not onely to desire the prayers of others, as Pharaoh did, Exod. 10.17. and Ieroboam, 1 King. 13.6. but even himselfe also to cry importunately and pray to God for mercy.
Fifty and lastly, He may be able (out of this sense he hath of his own miserable estate) not only to desire the Prayers of Others, as Pharaoh did, Exod 10.17. and Jeroboam, 1 King. 13.6. but even himself also to cry importunately and pray to God for mercy.
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So it is said of the mariners, Ionah 1. that in the extreame feare they were in through the apprehension of Gods wrath they cried not onely every man unto his God, verse 5. but unto the Lord also unto Iehovah, verse 14. So it is likewise said of Saul, Acts 9.11.
So it is said of the Mariners, Jonah 1. that in the extreme Fear they were in through the apprehension of God's wrath they cried not only every man unto his God, verse 5. but unto the Lord also unto Jehovah, verse 14. So it is likewise said of Saul, Acts 9.11.
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while this life and the day of grace lasteth, Luke 12.58, 59. he maketh this preface to that exhortation, verse 57. Yea, and why even of your selves judge ye not what is right? As if he had said, You have so much light and judgement in your selves,
while this life and the day of grace lasteth, Lycia 12.58, 59. he makes this preface to that exhortation, verse 57. Yea, and why even of your selves judge you not what is right? As if he had said, You have so much Light and judgement in your selves,
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Secondly, That though by doing all this that lyeth in his power 1 he cannot deserve (neither ex condigno, nor ex congruo as the Papists speake) that God should save him or give him his grace (for Gods grace is free, he worketh in men both to will and to doe, of his owne good pleasure, as the Apostle speaketh, Phil. 2.13.) 2 He can have no certaine assurance when he hath done all this, that lyeth in him to doe that he shall find mercy with God (for there is no promise made to these things, All the promises of God are in Christ yea and Amen, as the Apostle speaketh, 2 Cor. 1.20.
Secondly, That though by doing all this that lies in his power 1 he cannot deserve (neither ex condigno, nor ex Congruo as the Papists speak) that God should save him or give him his grace (for God's grace is free, he works in men both to will and to do, of his own good pleasure, as the Apostle speaks, Philip 2.13.) 2 He can have no certain assurance when he hath done all this, that lies in him to do that he shall find mercy with God (for there is no promise made to these things, All the promises of God Are in christ yea and Amen, as the Apostle speaks, 2 Cor. 1.20.
till a man be in Christ he hath no promise from God) yet may the naturall man be greatly incouraged to doe thus what lyeth in him, to flie from the wrath to come, and to please God;
till a man be in christ he hath no promise from God) yet may the natural man be greatly encouraged to do thus what lies in him, to fly from the wrath to come, and to please God;
And these grounds he hath out of Gods Word for his encouragement therein. 1. Because the Lord hath revealed himselfe in his Word to be so infinite in mercy and goodnesse, Exod. 34.7. and hath sworne, Ezek. 33.11. that hee hath no pleasure in the death of the wicked.
And these grounds he hath out of God's Word for his encouragement therein. 1. Because the Lord hath revealed himself in his Word to be so infinite in mercy and Goodness, Exod 34.7. and hath sworn, Ezekiel 33.11. that he hath no pleasure in the death of the wicked.
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Preach the Gospell (saith hee Marke 16.15.) to every creature. And what cause then hath such a man that hath gone thus farre to doubt of finding mercy? 3. Because God hath bin pleased (out of his infinite goodnesse) to shew respect even to such poore stuffe as naturall men out of the strength of nature, have beene able to doe.
Preach the Gospel (Says he Mark 16.15.) to every creature. And what cause then hath such a man that hath gone thus Far to doubt of finding mercy? 3. Because God hath been pleased (out of his infinite Goodness) to show respect even to such poor stuff as natural men out of the strength of nature, have been able to do.
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And he worketh all things according to the counsell of his owne will, saith the Apostle, Ephes. 1.11. 3. Gods grace is irresistible and able to overcome and subdue this unwillingnesse and aversenesse that is in our nature.
And he works all things according to the counsel of his own will, Says the Apostle, Ephesians 1.11. 3. God's grace is irresistible and able to overcome and subdue this unwillingness and averseness that is in our nature.
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And that in these three respects it should seeme that the wicked man is not the cause of his own destruction, but the Lord rather. To this I answer, First.
And that in these three respects it should seem that the wicked man is not the cause of his own destruction, but the Lord rather. To this I answer, First.
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And God shewed much respect even unto Ahab• humiliation. 1 Kings 21.29. and to Iehoahaz prayer, that in the sense of his misery he made, Iehoahaz besought the Lord (saith the story, 2 Kings 12.4.) and the Lord hearkened unto him ;
And God showed much respect even unto Ahab• humiliation. 1 Kings 21.29. and to Jehoahaz prayer, that in the sense of his misery he made, Jehoahaz besought the Lord (Says the story, 2 Kings 12.4.) and the Lord harkened unto him;
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neither were thankefull, but became vaine in their imaginations, therefore verse 4. God gave them up to uncleannes through the lusts of th•ir owne hearts.
neither were thankful, but became vain in their Imaginations, Therefore verse 4. God gave them up to uncleanness through the Lustiest of th•ir own hearts.
Thirdly, Though every naturall man be dead in trespasses and sinnes so as he can doe nothing that is spiritually good and pleasing unto God, nothing that hee can save himselfe by.
Thirdly, Though every natural man be dead in Trespasses and Sins so as he can do nothing that is spiritually good and pleasing unto God, nothing that he can save himself by.
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Therefore when the Prophet Esay beginneth to speake of the ministery of the Gospell, hee bringeth in the Lord giving this first of all in charge to his servants,
Therefore when the Prophet Isaiah begins to speak of the Ministry of the Gospel, he brings in the Lord giving this First of all in charge to his Servants,
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None but the children of the Bride-chamber can thus mourne when they misse the Bridegroome, as our Saviour speaketh, Matth. 9.15. Certainely thou art in a blessed state that canst thus mourne;
None but the children of the Bridechamber can thus mourn when they miss the Bridegroom, as our Saviour speaks, Matthew 9.15. Certainly thou art in a blessed state that Canst thus mourn;
Hee said with teares, Lord helpe my unbeliefe. Certainely this lamenting after the Lord as they did. 1 Samuel 7.2. is a certaine signe thou art in the state of grace.
He said with tears, Lord help my unbelief. Certainly this lamenting After the Lord as they did. 1 Samuel 7.2. is a certain Signen thou art in the state of grace.
Thou mournest and grievest unfeinedly, that thou hast no more faith, no more grace. Thou dost as that poore man, Marke 9.24. hee cryed out of his infidelity, and watered his prayers with his teares.
Thou mournest and grievest unfeignedly, that thou hast no more faith, no more grace. Thou dost as that poor man, Mark 9.24. he cried out of his infidelity, and watered his Prayers with his tears.
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Lord helpe mine unbeliefe. Lord helpe my impenitency, my worldlinesse, &c. Yea even when thou hast hardest conceit against thy selfe, that thou art but an hypocrite,
Lord help mine unbelief. Lord help my impenitency, my worldliness, etc. Yea even when thou hast Hardest conceit against thy self, that thou art but an hypocrite,
For the Lord hath promised to fulfill the desires of them that feare him. Psalme 145.19. Hee filleth the hungry with good things. Luke 1.53. To this I answer.
For the Lord hath promised to fulfil the Desires of them that Fear him. Psalm 145.19. He fills the hungry with good things. Luke 1.53. To this I answer.
Christ by performing in his owne person this exact obedience to the law for us, hath procured that our poore and imperfect obedience, (which standeth more in an unfeined desire and endeavour, to doe the will of God,
christ by performing in his own person this exact Obedience to the law for us, hath procured that our poor and imperfect Obedience, (which Stands more in an unfeigned desire and endeavour, to do the will of God,
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but an exact doing, of whatsoever hee commanded, and the sentence of the law ra•ne thus, Galathians 3 10. Cursed is every one that continueth not in all things that are written in the booke of the law, to doe them.
but an exact doing, of whatsoever he commanded, and the sentence of the law ra•ne thus, Galatians 3 10. Cursed is every one that Continueth not in all things that Are written in the book of the law, to do them.
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This is a speciall part of that purchase that Christ hath made for us. That whereas in the first covenant that God made with man, no obedience pleased him,
This is a special part of that purchase that christ hath made for us. That whereas in the First Covenant that God made with man, no Obedience pleased him,
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It is God that worketh in us (saith the Apostle, Phil. 2. •3) to will as well as to doe, and that of his good pleasure, his NONLATINALPHABET his speciall favour and love. Secondly.
It is God that works in us (Says the Apostle, Philip 2. •3) to will as well as to do, and that of his good pleasure, his his special favour and love. Secondly.
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Because this unfeined desire of grace, cannot grow from nature (seeing while wee were in the state of nature, wee were like to him which had a spirit of an uncleane Devill, who cryed out with a loud voyce, saying, Let us alone, what have wee to doe with thee, thou Iesus of Nazareth? Art thou come to destroy us? I know thee, who thou art, the Holy one of God.
Because this unfeigned desire of grace, cannot grow from nature (seeing while we were in the state of nature, we were like to him which had a Spirit of an unclean devil, who cried out with a loud voice, saying, Let us alone, what have we to do with thee, thou Iesus of Nazareth? Art thou come to destroy us? I know thee, who thou art, the Holy one of God.
Of this sort I will alleage but two only. The first, is that of the Apostle, 2 Cor. 8.12. If there bee first a willing mind, a man is accepted ; it is NONLATINALPHABET.
Of this sort I will allege but two only. The First, is that of the Apostle, 2 Cor. 8.12. If there be First a willing mind, a man is accepted; it is.
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2 In his will he did desire to obey God in every commandement, To will is present with me, saith he, ver. 18. and ver. 19. The good that I would, I doe not ;
2 In his will he did desire to obey God in every Commandment, To will is present with me, Says he, ver. 18. and ver. 19. The good that I would, I do not;
How could that bee, when hee confesseth verse. 18. that hee found no ability in himselfe to performe that which is good? Yes he telleth us how he kept the law for all that Because 1. in his mind hee did consent to the law, that it is good, verse 16. and verse 12. The law is holy, and the commandement is holy and just,
How could that be, when he Confesses verse. 18. that he found no ability in himself to perform that which is good? Yes he Telleth us how he kept the law for all that Because 1. in his mind he did consent to the law, that it is good, verse 16. and verse 12. The law is holy, and the Commandment is holy and just,
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And because whatsoever evill he did, was against his will, verse 16 I doe that which I would not, And verse 19. The evill which I would not, that I doe.
And Because whatsoever evil he did, was against his will, verse 16 I do that which I would not, And verse 19. The evil which I would not, that I do.
The third example is the Apostle Pauls, who desiring the prayers of Gods people for himselfe, Heb. 13.18. mentioneth this for their encouragement therein, and for his owne comfort, that hee had a good conscience in all things, desiring to live honestly, NONLATINALPHABET.
The third Exampl is the Apostle Paul's, who desiring the Prayers of God's people for himself, Hebrew 13.18. mentioneth this for their encouragement therein, and for his own Comfort, that he had a good conscience in all things, desiring to live honestly,.
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Though I cannot keepe thy precepts diligently as I ought, yet if I have respect unto them all, make conscience of every one of them, allow and consent to them in my mind, desire unfeinedly,
Though I cannot keep thy Precepts diligently as I ought, yet if I have respect unto them all, make conscience of every one of them, allow and consent to them in my mind, desire unfeignedly,
Oh that my wayes were directed to keepe thy statutes. As if hee had sayd, ô that I could in all my wayes walke precisely, and keepe thy precepts diligently.
O that my ways were directed to keep thy statutes. As if he had said, o that I could in all my ways walk precisely, and keep thy Precepts diligently.
and dost also unfeinedly desire, and endeavour to beleeve, and thirstest after nothing so much as the favour of God in Christ. 4. Thou hast a totall change wrought in thee by the spirit of God,
and dost also unfeignedly desire, and endeavour to believe, and thirstest After nothing so much as the favour of God in christ. 4. Thou hast a total change wrought in thee by the Spirit of God,
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And I may boldly say to every one of you, that hath this in him (whatsoever thou thinkest or sayest of thy selfe) thou hast in thy selfe every one of those signes of uprightnes, which thou hast heard delivered unto thee out of the word of God.
And I may boldly say to every one of you, that hath this in him (whatsoever thou Thinkest or Sayest of thy self) thou hast in thy self every one of those Signs of uprightness, which thou hast herd Delivered unto thee out of the word of God.
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To this I answer, That if it were possible for him that wanteth all the other signes of an upright heart, to have in him this onely and no more, hee could certainely take no comfort in this. But that is not possible;
To this I answer, That if it were possible for him that Wants all the other Signs of an upright heart, to have in him this only and no more, he could Certainly take no Comfort in this. But that is not possible;
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How can this be? Can hee that wanteth all the rest of the notes of uprightnesse, take comfort in this? How are they then given for signes and notes of uprightnesse,
How can this be? Can he that Wants all the rest of the notes of uprightness, take Comfort in this? How Are they then given for Signs and notes of uprightness,
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And if thou hast but thus much in thee, certainely (as thou hast heard it proved sufficiently out of Gods word, in the handling of this point) thine heart is upright,
And if thou hast but thus much in thee, Certainly (as thou hast herd it proved sufficiently out of God's word, in the handling of this point) thine heart is upright,
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The third and last thing I have to say for thy comfort and helpe against this tentation, is this, that though thou can take no comfort at all in any of those other notes and signes of an upright heart, that have beene mentioned and handled before,
The third and last thing I have to say for thy Comfort and help against this tentation, is this, that though thou can take no Comfort At all in any of those other notes and Signs of an upright heart, that have been mentioned and handled before,
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This therefore is a blessed signe thou art no longer in thy sins (though much sin be in thee) thou art not in the state of nature, under the raigne or dominion of thy hypocrisie or any other sinne,
This Therefore is a blessed Signen thou art no longer in thy Sins (though much since be in thee) thou art not in the state of nature, under the Reign or dominion of thy hypocrisy or any other sin,
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While a man is in the water, though he have as much water upon him as would fill many hogs-heads or tuns, he feeleth not the waight of it, it is no burden to him at all;
While a man is in the water, though he have as much water upon him as would fill many hogsheads or tons, he feeleth not the weight of it, it is no burden to him At all;
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and in the gall of bitternesse, Actes 8.23. plunged over head and eares in sinne. But of the regenerate man he saith, Rom. 8.9. he is not in the flesh, but in the spirit ;
and in the Gall of bitterness, Acts 8.23. plunged over head and ears in sin. But of the regenerate man he Says, Rom. 8.9. he is not in the Flesh, but in the Spirit;
Before wee had saving grace wrought in us, wee were dead in trespasses and sinnes, as the Apostle speaketh, Ephesians 2.1. and the dead man wee know discerneth not, nor hath any feeling of his owne estate, sense is a signe of a living, not of a dead man.
Before we had Saving grace wrought in us, we were dead in Trespasses and Sins, as the Apostle speaks, Ephesians 2.1. and the dead man we know discerneth not, nor hath any feeling of his own estate, sense is a Signen of a living, not of a dead man.
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While wee were in the state of nature (which the Apostle calleth darkenesse) wee saw not a deale of naughtinesse and corruption, which now wee discerne in our selves.
While we were in the state of nature (which the Apostle calls darkness) we saw not a deal of naughtiness and corruption, which now we discern in our selves.
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So this is the first thing I have to say for thy comfort, though by this which thou objectest against thy selfe, it may appeare there is hypocrisie in thy heart,
So this is the First thing I have to say for thy Comfort, though by this which thou objectest against thy self, it may appear there is hypocrisy in thy heart,
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No man doubteth but Moses, Samuel, Iob, and all the holiest men that ever were, had wickednesse in them; (For who could ever say, as it is Prov. 20.9. I have made my heart cleane, I am pure from my sinne.
No man doubteth but Moses, Samuel, Job, and all the Holiest men that ever were, had wickedness in them; (For who could ever say, as it is Curae 20.9. I have made my heart clean, I am pure from my sin.
Now I have three things to say for the comfort of these poore soules, and in answer to this first and maine objection that they make against themselves. First.
Now I have three things to say for the Comfort of these poor Souls, and in answer to this First and main objection that they make against themselves. First.
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These are the usuall complaints of the best of Gods people, and there is no tentation wherewith they use to bee more troubled, both in life and in death then with this, that there is no truth of grace in them, they are no better then hypocrites.
These Are the usual complaints of the best of God's people, and there is no tentation wherewith they use to be more troubled, both in life and in death then with this, that there is no truth of grace in them, they Are no better then Hypocrites.
he will obey the will of God in one thing as well as in another. And thus wee have heard God describeth the uprightnesse of Davids heart, 1 Kings 9.4. Hee walked in integrity of heart, and in uprightnes, to doe according to all that God commanded him.
he will obey the will of God in one thing as well as in Another. And thus we have herd God Describeth the uprightness of Davids heart, 1 Kings 9.4. He walked in integrity of heart, and in uprightness, to do according to all that God commanded him.
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But alas, I can find no such totall change in me, in some of these I can discerne no worke of Gods grace at all. 5. He that hath an upright heart, will be universall in his obedience;
But alas, I can find no such total change in me, in Some of these I can discern no work of God's grace At all. 5. He that hath an upright heart, will be universal in his Obedience;
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4. Gods grace, where it is in truth, is like to the leaven that leaveneth the whole lumpe, Matth. 13.33. it sanctifieth the whole man, the mind, conscience, memory, will, affections, thoughts, words, and actions.
4. God's grace, where it is in truth, is like to the leaven that leaveneth the Whole lump, Matthew 13.33. it Sanctifieth the Whole man, the mind, conscience, memory, will, affections, thoughts, words, and actions.
When my heart is broken with terrours, then am I carefull to doe well, but never else. 3. I doe not that that I doe in faith, out of a comfortable assurance of Gods love to mee in Christ.
When my heart is broken with terrors, then am I careful to do well, but never Else. 3. I do not that that I do in faith, out of a comfortable assurance of God's love to me in christ.
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as Luke 10.26 What is written in the law? how readest thou? What hath God in his word directed mee to doe in this case? 2. I doe that I doe, more out of a slavish feare of Gods wrath,
as Lycia 10.26 What is written in the law? how Readest thou? What hath God in his word directed me to do in this case? 2. I do that I do, more out of a slavish Fear of God's wrath,
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Yea, they are so farre from finding any comfort in those signes of uprightnesse of heart, that I have given you out of Gods word, that even from thence they are apt to conclude strongly against themselves, that all the goodnesse that is in them, is no better then hypocrisie.
Yea, they Are so Far from finding any Comfort in those Signs of uprightness of heart, that I have given you out of God's word, that even from thence they Are apt to conclude strongly against themselves, that all the Goodness that is in them, is no better then hypocrisy.
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Now of all the things that doe deject the hearts of Gods poore people, and cause them so to droop as they doe, this is the principall, that they cannot bee perswaded of the uprightnesse of their owne hearts, they cannot be perswaded that they are any better then hypocrites.
Now of all the things that do deject the hearts of God's poor people, and cause them so to droop as they do, this is the principal, that they cannot be persuaded of the uprightness of their own hearts, they cannot be persuaded that they Are any better then Hypocrites.
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If thou love me ( Ioh. 21.15.) feed my lambs. He that prophesieth (saith the Apostle, 1 Cor. 14 3.) speaketh to edification, to exhortation, and to comfort.
If thou love me (John 21.15.) feed my Lambs. He that Prophesieth (Says the Apostle, 1 Cor. 14 3.) speaks to edification, to exhortation, and to Comfort.
and ministers, hee chargeth him indeed to feed all his sheepe, but the first and chiefe charge he giveth him, is concerning his lambs, the weakest and tenderest of his flocke.
and Ministers, he charges him indeed to feed all his sheep, but the First and chief charge he gives him, is Concerning his Lambs, the Weakest and Tenderest of his flock.
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For though it be the least part of them that heare us, that have need of comfort (the greatest part (alas) have more need to be humbled then comforted,
For though it be the least part of them that hear us, that have need of Comfort (the greatest part (alas) have more need to be humbled then comforted,
Lecture XCIII. On Psalme 51.6. Aug 5. 1628. IT followeth now, that we proceed to the second branch of the application, which is for the comfort of all such as do unfeinedly feare God.
Lecture XCIII. On Psalm 51.6. Aug 5. 1628. IT follows now, that we proceed to the second branch of the application, which is for the Comfort of all such as do unfeignedly Fear God.
Now for the better enforcing of this so necessary an exhortation, I will first give you some Motives that may perswade us to labour for this soundnesse, and uprightnesse of heart;
Now for the better enforcing of this so necessary an exhortation, I will First give you Some Motives that may persuade us to labour for this soundness, and uprightness of heart;
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that is to say 1 That God cannot be pleased with shewes of goodnesse, he looketh for truth of heart, in every service we doe unto him, that is, that that he desireth,
that is to say 1 That God cannot be pleased with shows of Goodness, he looks for truth of heart, in every service we do unto him, that is, that that he Desires,
These are certainely most effectuall motives, if we could consider them well, and weigh them in our minds to make us afraid of resting in shewes of goodnesse,
These Are Certainly most effectual motives, if we could Consider them well, and weigh them in our minds to make us afraid of resting in shows of Goodness,
See this first in generall promises that God hath made unto this. Truly God is good to Israel (saith the Prophet, Psal. 73.1. Who meaneth hee by Israel? That he telleth you in the next words, the same which Christ doth, Iohn 1.47.) even to them that are pure in heart.
See this First in general promises that God hath made unto this. Truly God is good to Israel (Says the Prophet, Psalm 73.1. Who means he by Israel? That he Telleth you in the next words, the same which christ does, John 1.47.) even to them that Are pure in heart.
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As if he had said, Whatsoever their weakenesses and frailties be, yet if they be true in their hearts, they are good men, God will certainely be good unto them (for that propheticall prayer is in the nature of a promise) he will doe them good. And Psal. 18.25. With an upright man, thou wilt shew thy selfe upright.
As if he had said, Whatsoever their Weaknesses and frailties be, yet if they be true in their hearts, they Are good men, God will Certainly be good unto them (for that prophetical prayer is in the nature of a promise) he will do them good. And Psalm 18.25. With an upright man, thou wilt show thy self upright.
As if he had said, To him that is in his heart true to thee, thou wilt shew thy selfe (so as himselfe and others also shall perceive it) true to him, thou wilt be as good as thy word, thou wilt make good thy promise unto him.
As if he had said, To him that is in his heart true to thee, thou wilt show thy self (so as himself and Others also shall perceive it) true to him, thou wilt be as good as thy word, thou wilt make good thy promise unto him.
If thy heart be upright, though thou bee never so weake in grace, though thou have many infirmities and strong corruptions in thee yet if no hypocrisie reigne in thy heart,
If thy heart be upright, though thou be never so weak in grace, though thou have many infirmities and strong corruptions in thee yet if no hypocrisy Reign in thy heart,
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If thy heart be upright Gods secret shall be upon thy tabernacle as Iob speaketh, Iob 29.4. His secret providence shall protect and prosper thee in it.
If thy heart be upright God's secret shall be upon thy tabernacle as Job speaks, Job 29.4. His secret providence shall Pact and prosper thee in it.
Thou tremblest at the thought and consideration of those evill times, that approach so fast towards us and our nation, labour thou for an upright heart and thou shalt find God will be good to thee,
Thou tremblest At the Thought and consideration of those evil times, that approach so fast towards us and our Nation, labour thou for an upright heart and thou shalt find God will be good to thee,
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as to looke to thy heart, to make sure that that be found and upright. The Lord is a sunne and shield (saith the Prophet, Ps. 84.11. but marke what followeth in the latter end of that verse as I told you even now) no good thing will he withhold from them that walke uprightly.
as to look to thy heart, to make sure that that be found and upright. The Lord is a sun and shield (Says the Prophet, Ps. 84.11. but mark what follows in the latter end of that verse as I told you even now) no good thing will he withhold from them that walk uprightly.
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If he see that to be good for thee he will be a sheild to thee when the evill day shall come, In the time of trouble he will hide thee in his pavillion, as David speaketh, Ps. 27.5. When a thousand shall fall at thy side, and ten thousand and at thy right hand (as the Prophet speaketh, Ps 91.7.) he can so hide thee that the judgement shall not touch thee.
If he see that to be good for thee he will be a shield to thee when the evil day shall come, In the time of trouble he will hide thee in his pavilion, as David speaks, Ps. 27.5. When a thousand shall fallen At thy side, and ten thousand and At thy right hand (as the Prophet speaks, Psalm 91.7.) he can so hide thee that the judgement shall not touch thee.
But that is not all, he will be better to them then so, he will do good to them also in spiritual things. Three speciall blessings of this kind hee hath promised them.
But that is not all, he will be better to them then so, he will do good to them also in spiritual things. Three special blessings of this kind he hath promised them.
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yet he that had an honest and good heart (as our Saviour speaketh, Luke 8.15) he kept it. If thy heart be not •ound thou that makest profession of the truth with greatest forwardnesse and zeale, maist become a Papist before thou diest and a persecuter of that truth which thou now professest;
yet he that had an honest and good heart (as our Saviour speaks, Lycia 8.15) he kept it. If thy heart be not •ound thou that Makest profession of the truth with greatest forwardness and zeal, Mayest become a Papist before thou Dies and a Persecutor of that truth which thou now professest;
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yet afterward became some of them grosse Idolaters, some of them beastly adulterers; the Prophet I say giveth the reason of this, Psal. 78.37. why they were not more stedfast in his covenant ;
yet afterwards became Some of them gross Idolaters, Some of them beastly Adulterers; the Prophet I say gives the reason of this, Psalm 78.37. why they were not more steadfast in his Covenant;
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that was the cause of all Rehoboams lewdnesse, he professed the true religion and made excellent shewes of goodnesse for three yeares, 2 Chron. 11.17. but he fell fearefully, hee had no care of his heart, his heart was never right.
that was the cause of all Rehoboams Lewdness, he professed the true Religion and made excellent shows of Goodness for three Years, 2 Chronicles 11.17. but he fell fearfully, he had no care of his heart, his heart was never right.
The eyes of the Lord (saith the Prophet, Hanani, 2 Chron. 16.9.) run to and fro throughout the whole earth to shew himselfe strong in the behalfe of them, whose heart is perfect towards him.
The eyes of the Lord (Says the Prophet, Hanani, 2 Chronicles 16.9.) run to and from throughout the Whole earth to show himself strong in the behalf of them, whose heart is perfect towards him.
When thou thinkest of the fiery triall that all Gods people may be brought unto thou tremblest much and fearest that so weake a wretch as thou art shall never be able to endure it.
When thou Thinkest of the fiery trial that all God's people may be brought unto thou tremblest much and Fearest that so weak a wretch as thou art shall never be able to endure it.
But looke thou to thy heart, that that be upright and sound and certainely though thou be so weake, God will shew himselfe strong in thee when that triall shall come.
But look thou to thy heart, that that be upright and found and Certainly though thou be so weak, God will show himself strong in thee when that trial shall come.
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What a measure of strength and courage shall we find in the booke of Martyrs that a number of weake and simple women and children did shew in the time of that fiery triall? More a great deale (it is to be feared) then would bee found now if the like triall should come.
What a measure of strength and courage shall we find in the book of Martyrs that a number of weak and simple women and children did show in the time of that fiery trial? More a great deal (it is to be feared) then would be found now if the like trial should come.
For as it is not any strength that is in thee that can make thee stand in such a triall, In his owne might shall no man be strong, saith Anna in her song, 1 Sam. 2.9. if ever we be strong at such a time, it must be in the Lord onely and in the power of his might, as the Apostle speaketh, Ephes. 6.10. so the sense we have of our owne weakenesse, is no hinderance to the Lords strengthening of us but a furtherance unto it rather, His power is made perfect in weakenesse, 2 Cor. 12.9.
For as it is not any strength that is in thee that can make thee stand in such a trial, In his own might shall no man be strong, Says Anna in her song, 1 Sam. 2.9. if ever we be strong At such a time, it must be in the Lord only and in the power of his might, as the Apostle speaks, Ephesians 6.10. so the sense we have of our own weakness, is no hindrance to the lords strengthening of us but a furtherance unto it rather, His power is made perfect in weakness, 2 Cor. 12.9.
Thy well-be•oved is gone, thou hast no sense of Gods favour. Thou art apt to say with Zion, Esa 49.14. The Lord hath forsaken me, Thou art troubled with strong and fearefull tentations unto desperation.
Thy well-be•oved is gone, thou hast no sense of God's favour. Thou art apt to say with Zion, Isaiah 49.14. The Lord hath forsaken me, Thou art troubled with strong and fearful tentations unto desperation.
Marke the perfect man, and behold the upright, (As if he had said, It is our great sinne that we observe no better the manifold examples and experiments God giveth us of this) for the end of that man is peace.
Mark the perfect man, and behold the upright, (As if he had said, It is our great sin that we observe no better the manifold Examples and experiments God gives us of this) for the end of that man is peace.
Now then (to conclude all that I have said of these motives) seeing there be so many promises made, so many excellent priviledges belonging to them that are upright in heart, let us not any longer content our selves with shewes of goodnesse, with professing,
Now then (to conclude all that I have said of these motives) seeing there be so many promises made, so many excellent privileges belonging to them that Are upright in heart, let us not any longer content our selves with shows of Goodness, with professing,
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David could not rid himselfe of that guile that was in his heart, till he tooke this course, till with an humbled soule hee did acknowledge against himselfe his wickednesse to the Lord, as is plaine, Psal. 32. 2-5.
David could not rid himself of that guile that was in his heart, till he took this course, till with an humbled soul he did acknowledge against himself his wickedness to the Lord, as is plain, Psalm 32. 2-5.
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he nameth this to be the cause of it, and the meanes whereby hee was brought unto and preserved in this integrity, verse 3. For thy loving kindnesse is before mine eyes;
he names this to be the cause of it, and the means whereby he was brought unto and preserved in this integrity, verse 3. For thy loving kindness is before mine eyes;
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Fourthly, He that would have an upright heart must thinke oft of this and keepe it in his minde that Gods eye is upon him wheresoever he is, and whatsoever he goeth about.
Fourthly, He that would have an upright heart must think oft of this and keep it in his mind that God's eye is upon him wheresoever he is, and whatsoever he Goes about.
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Walke before me (saith he) and be thou upright. By this meanes Paul kept his heart upright in his ministery (and so may we do now) from seeking his owne praise or advantage, or the humouring of men.
Walk before me (Says he) and be thou upright. By this means Paul kept his heart upright in his Ministry (and so may we do now) from seeking his own praise or advantage, or the Humouring of men.
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By this meanes the Church and people of God, kept themselves upright in times of extreame trouble and persecution (and so may we doe when the like times shall come upon us) All this is come upon us (say they, Psal 44.17, 18.) even all that they had mentioned in eight verses before) yet have we not forgotten thee,
By this means the Church and people of God, kept themselves upright in times of extreme trouble and persecution (and so may we do when the like times shall come upon us) All this is come upon us (say they, Psalm 44.17, 18.) even all that they had mentioned in eight Verses before) yet have we not forgotten thee,
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Why, What was it that kept them from halting with God in such a time as that was? That they tell us, verse 21. even the consideration of this tha• they could not hide themselves from God, they were ever in his eye, Shall not God search this out? (say they) for he knoweth the secrets of the heart.
Why, What was it that kept them from halting with God in such a time as that was? That they tell us, verse 21. even the consideration of this tha• they could not hide themselves from God, they were ever in his eye, Shall not God search this out? (say they) for he Knoweth the secrets of the heart.
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Certainely a secret Atheisme that lodgeth in our breasts whereby either we beleeve not, or remember not, that Gods eye is upon us, is a chiefe cause (as of all other foule sins; according to that, Ezek. 9.9. The land is full of bloud and the city full of perversenesse:
Certainly a secret Atheism that lodgeth in our breasts whereby either we believe not, or Remember not, that God's eye is upon us, is a chief cause (as of all other foul Sins; according to that, Ezekiel 9.9. The land is full of blood and the City full of perverseness:
he complaineth to God in this verse of the want of that truth in the inward parts, which God so much delighteth in (for as we have heard, he speaketh of that here for the aggravation of his sin) and then he beggeth of God helpe against this falshood of his heart, verse 10. Create in me a •leane heart, ô God,
he Complaineth to God in this verse of the want of that truth in the inward parts, which God so much delights in (for as we have herd, he speaks of that Here for the aggravation of his since) and then he beggeth of God help against this falsehood of his heart, verse 10. Create in me a •leane heart, o God,
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I answer, By it he meaneth the heart, which he called before the inward parts. Thus the Lord himselfe expoundeth it, Iob 38.36. Who hath put wisedome in the inward parts? or who hath given understanding to the heart? So the Apostle calleth the regenerate part the hidden man of the heart, 1 Pet. 3.4. because it is hidden and concealed from all men.
I answer, By it he means the heart, which he called before the inward parts. Thus the Lord himself expoundeth it, Job 38.36. Who hath put Wisdom in the inward parts? or who hath given understanding to the heart? So the Apostle calls the regenerate part the hidden man of the heart, 1 Pet. 3.4. Because it is hidden and concealed from all men.
Every one whom God receiveth into covenant and to favour, whose sinnes he forgiveth, even the least, the weakest of them all, shall have an understanding heart given unto him, he shall not be onely taught by men, God himselfe will be his teacher, God will write his law in his heart.
Every one whom God receives into Covenant and to favour, whose Sins he forgiveth, even the least, the Weakest of them all, shall have an understanding heart given unto him, he shall not be only taught by men, God himself will be his teacher, God will write his law in his heart.
As in the first creation, this worldly and naturall light was the first worke that God made, Genesis 1.3. so in the regeneration of man, which is a second creation this spirituall and supernaturall light is his first work.
As in the First creation, this worldly and natural Light was the First work that God made, Genesis 1.3. so in the regeneration of man, which is a second creation this spiritual and supernatural Light is his First work.
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After two daies will he revive us, (saith the Church, Hos. 6.2, 3. speaking of their true conversion and turning unto God) in the third day he will raise us up,
After two days will he revive us, (Says the Church, Hos. 6.2, 3. speaking of their true conversion and turning unto God) in the third day he will raise us up,
So when God sendeth Paul to convert the Gentiles he mentioneth this as the first worke and fruit of his ministery, Acts 26.18. he saith he sent him to open their eyes, and to turne them from darknesse unto light.
So when God sends Paul to convert the Gentiles he mentioneth this as the First work and fruit of his Ministry, Acts 26.18. he Says he sent him to open their eyes, and to turn them from darkness unto Light.
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So speaketh the Apostle of the Iewes, 2 Corinthians 3.16. Neverthelesse (As if hee had said, Though there bee now a vaile upon their heart) when it shall turne to the Lord, the vaile shall bee taken away.
So speaks the Apostle of the Iewes, 2 Corinthians 3.16. Nevertheless (As if he had said, Though there be now a veil upon their heart) when it shall turn to the Lord, the veil shall be taken away.
After ye were illuminated (that is, after ye were effectually called and converted saith he to the Hebrewes 10.32.) ye endured a great fight of afflictions.
After you were illuminated (that is, After you were effectually called and converted Says he to the Hebrews 10.32.) you endured a great fight of afflictions.
And as the state wee were in by nature, and all the misery we were subject unto in that estate, is called darknesse and consisted chiefly in the blindnesse and ignorance we then lived in;
And as the state we were in by nature, and all the misery we were Subject unto in that estate, is called darkness and consisted chiefly in the blindness and ignorance we then lived in;
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so the estate of grace, and all the comfort and happinesse we enjoy in it, is called light and consisteth chiefly in the spirituall knowledge and understanding that we doe enjoy in it.
so the estate of grace, and all the Comfort and happiness we enjoy in it, is called Light and Consisteth chiefly in the spiritual knowledge and understanding that we do enjoy in it.
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Gods saving grace in the heart of man, his effectuall calling and conversion, is seene in nothing more then in delivering him out of that darknesse, that blindnesse and blockishnesse and ignorance that was in him by nature,
God's Saving grace in the heart of man, his effectual calling and conversion, is seen in nothing more then in delivering him out of that darkness, that blindness and blockishness and ignorance that was in him by nature,
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and increase in this grace, but that can ye never doe, unlesse your love, your holy and good affections be supported and grounded upon knowledge and sound judgement.
and increase in this grace, but that can you never do, unless your love, your holy and good affections be supported and grounded upon knowledge and found judgement.
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The Apostle telleth us, Ephes. 4.12 — 14. that the function of the ministery was ordained by Christ to bring us to the unity of the faith and of the knowledge of the Sonne of God, that wee might bee no more children tossed to and fro and carried about with every wind of doctrine, by sleight of men,
The Apostle Telleth us, Ephesians 4.12 — 14. that the function of the Ministry was ordained by christ to bring us to the unity of the faith and of the knowledge of the Son of God, that we might be no more children tossed to and from and carried about with every wind of Doctrine, by sleight of men,
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and wee 3 are naturally like little children easily cousened, or like ships upon the sea that have no anker, 4 wee shall never bee able to hold the truth,
and we 3 Are naturally like little children Easily cozened, or like ships upon the sea that have no anchor, 4 we shall never be able to hold the truth,
and keepe our selves from being deceived and seduced by them, unlesse by living under a sound and constant ministery, wee ground our selves well in the knowledge of the truth.
and keep our selves from being deceived and seduced by them, unless by living under a found and constant Ministry, we ground our selves well in the knowledge of the truth.
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So the Apostle speaking of some that perverted the writings of Paul, 2 Pet. 3.16. saith they were such as were unlearned and unstable men. Vnlearned men and such as want knowledge, must needs be unstable men, they cannot continue constant and steady in the profession of the truth.
So the Apostle speaking of Some that perverted the writings of Paul, 2 Pet. 3.16. Says they were such as were unlearned and unstable men. Unlearned men and such as want knowledge, must needs be unstable men, they cannot continue constant and steady in the profession of the truth.
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So our Saviour giving the reason why those hearers whom he compareth to stony ground, proved temporaries indured but for a time saith of them, Mar. 4.16, 17. 1 that they had no root in themselves, they were never well grounded in the truth, 2 that they did receive the Word immediatly with gladnesse, they were somewhat too hasty in receiving the truth,
So our Saviour giving the reason why those hearers whom he compareth to stony ground, proved Temporaries endured but for a time Says of them, Mar. 4.16, 17. 1 that they had no root in themselves, they were never well grounded in the truth, 2 that they did receive the Word immediately with gladness, they were somewhat too hasty in receiving the truth,
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if they had first taken paines to examine well the grounds of it (as those Bereans did, Actes 17.11.) before they had received it, they would not so soone have fallen from it.
if they had First taken pains to examine well the grounds of it (as those Bereans did, Acts 17.11.) before they had received it, they would not so soon have fallen from it.
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2 that he desireth this as the meanes whereby all other graces that were in them, were to receive their strength, specially the grace of patience to beare the crosse of Christ with comfort.
2 that he Desires this as the means whereby all other graces that were in them, were to receive their strength, specially the grace of patience to bear the cross of christ with Comfort.
This the Apostle teacheth us, Rom. 15.4. Whatsoever things were written aforetime (by the holy Prophets) were written for our learning, (to teach us, to breed knowledge in us) that we through patience and comfort of the Scriptures might have hope.
This the Apostle Teaches us, Rom. 15.4. Whatsoever things were written aforetime (by the holy prophets) were written for our learning, (to teach us, to breed knowledge in us) that we through patience and Comfort of the Scriptures might have hope.
As if he should have said, All true patience and comfort, and hope in the time of affliction, is grounded upon that, which we have learned in the holy Scriptures.
As if he should have said, All true patience and Comfort, and hope in the time of affliction, is grounded upon that, which we have learned in the holy Scriptures.
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for nothing so earnestly as he doth for knowledge in the Word of God, See this in verse 124, 125, 143, 144, 169. And why doth hee thus cry for knowledge? Certainely he knew nothing was able to support and stablish his faith and hope, his patience and comfort in his affliction but onely this.
for nothing so earnestly as he does for knowledge in the Word of God, See this in verse 124, 125, 143, 144, 169. And why does he thus cry for knowledge? Certainly he knew nothing was able to support and establish his faith and hope, his patience and Comfort in his affliction but only this.
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If any man shall object against this, That many of the Martyrs were most constant in their profession and shewed marvellous patience and comfort in their sufferings that yet had very little knowledge;
If any man shall Object against this, That many of the Martyrs were most constant in their profession and showed marvellous patience and Comfort in their sufferings that yet had very little knowledge;
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we read in the book of Martyrs of some that suffered who were so ignorant as they could not tell how many Sacraments there were; or what a Sacrament is;
we read in the book of Martyrs of Some that suffered who were so ignorant as they could not tell how many Sacraments there were; or what a Sacrament is;
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nay one of them answered she had heard there was one Sacrament, but what it was she knew not, Page 2091. of another we read that was so simple as he was commonly reputed litle better then an idiot, Pag 2232. of another who in a letter of his doth admire this, himselfe, that knowing himselfe to be so unlearned and ignorant as he was,
nay one of them answered she had herd there was one Sacrament, but what it was she knew not, Page 2091. of Another we read that was so simple as he was commonly reputed little better then an idiot, Page 2232. of Another who in a Letter of his does admire this, himself, that knowing himself to be so unlearned and ignorant as he was,
though they were very ignorant of many other. 2. They were filled with the knowledge of Gods will according to their measure, their knowledge was fully proportionable to the measure of the meanes and capacity that God had given them;
though they were very ignorant of many other. 2. They were filled with the knowledge of God's will according to their measure, their knowledge was Fully proportionable to the measure of the means and capacity that God had given them;
and the least pot may bee as full, as the greatest vessell that is. 3. That little knowledge that they had was saving and spirituall, they were taught it of God;
and the least pot may be as full, as the greatest vessel that is. 3. That little knowledge that they had was Saving and spiritual, they were taught it of God;
But see the proofe of this out of the holy Scripture in these two points. 1. God doth never ordinarily worke any saving grace in any that hath no knowledge. 2. Where knowledge is once truly wrought, by the spirit of God, all other saving graces will follow.
But see the proof of this out of the holy Scripture in these two points. 1. God does never ordinarily work any Saving grace in any that hath no knowledge. 2. Where knowledge is once truly wrought, by the Spirit of God, all other Saving graces will follow.
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For the first, See what the holy Apostle saith, 2 Pet. 1.2, 3. Grace and peace bee multiplied to you through the knowledge of God, and of Iesus our Lord.
For the First, See what the holy Apostle Says, 2 Pet. 1.2, 3. Grace and peace be multiplied to you through the knowledge of God, and of Iesus our Lord.
According as his divine power hath given us all things that pertaine to life and godlinesse, through the knowledge of him that hath called us to glory and vertue.
According as his divine power hath given us all things that pertain to life and godliness, through the knowledge of him that hath called us to glory and virtue.
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Till by hearing of the Word wee have gotten knowledge, all our prayers and services we doe unto God are but the sacrifice of fooles, they are not the fruits of Gods grace and spirit, nor acceptable unto him. To conclude this first proofe.
Till by hearing of the Word we have got knowledge, all our Prayers and services we do unto God Are but the sacrifice of Fools, they Are not the fruits of God's grace and Spirit, nor acceptable unto him. To conclude this First proof.
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If thou knewest that gift of God (saith our Saviour to the woman, Iohn 4 10.) and who it is that saith unto thee, give me to drinke, thou wouldst have asked of him,
If thou Knewest that gift of God (Says our Saviour to the woman, John 4 10.) and who it is that Says unto thee, give me to drink, thou Wouldst have asked of him,
If a man did rightly know and were perswaded of the comfort that is to bee found in godlinesse and the reward thereof, it were not possible for him not to desire and be in love with it.
If a man did rightly know and were persuaded of the Comfort that is to be found in godliness and the reward thereof, it were not possible for him not to desire and be in love with it.
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And if men did rightly know the torments that are prepared for wicked men, they must needs tremble and be afraid of them. 2. It will draw a man unto obedience and to a conscionable practise of that he knoweth if his knowledge be sound and saving.
And if men did rightly know the torments that Are prepared for wicked men, they must needs tremble and be afraid of them. 2. It will draw a man unto Obedience and to a conscionable practice of that he Knoweth if his knowledge be found and Saving.
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If yee have beene taught by him, (saith the Apostle, Ephes. 4.21, 22.) as the truth is in Christ Iesus, that yee put off, concerning the former conversation, the old man, which is corrupt according to the deceitfull lusts.
If ye have been taught by him, (Says the Apostle, Ephesians 4.21, 22.) as the truth is in christ Iesus, that ye put off, Concerning the former Conversation, the old man, which is corrupt according to the deceitful Lustiest.
and for which sacrifice was to bee offered by the law NONLATINALPHABET ignorances, Hebrewes 9.7. the lusts wee had when wee were in ignorance, 1 Peter 1.14. and workes of darkenesse, Ephesians 5.11.
and for which sacrifice was to be offered by the law ignorances, Hebrews 9.7. the Lustiest we had when we were in ignorance, 1 Peter 1.14. and works of darkness, Ephesians 5.11.
Certaine it is, because God hath said it, that not knowledge but the want of knowledge, is the cause of all the wickednesse of these daies, of these places, of these persons that you speake of. 1. Many that live in these daies of light and in places where the light shineth most bright, are blind and receive no benefit by the light.
Certain it is, Because God hath said it, that not knowledge but the want of knowledge, is the cause of all the wickedness of these days, of these places, of these Persons that you speak of. 1. Many that live in these days of Light and in places where the Light shines most bright, Are blind and receive no benefit by the Light.
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They love darkenesse more then the light, yea they hate the light, as our Saviour speaketh, Iohn 3.19, 20. For this cause God giveth them up unto vile affections, as the Apostle speaketh of the Gentiles, Romanes 1.26.
They love darkness more then the Light, yea they hate the Light, as our Saviour speaks, John 3.19, 20. For this cause God gives them up unto vile affections, as the Apostle speaks of the Gentiles, Romans 1.26.
And marke what he addeth, verse 28, 29. As they regarded not to know God, God gave them up to a reprobate minde, to doe those things that are not convenient;
And mark what he adds, verse 28, 29. As they regarded not to know God, God gave them up to a Reprobate mind, to do those things that Are not convenient;
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being filled with all unrighteousnesse, fornication, wickednesse, covetousnesse, maliciousnesse, full of envy, murder, debate, deceit, malignity, whisperers, &c. And if God were so severe against them that regarded not but despised the light of nature, what must he needs bee against them that regard not but despise the light of his glorious Gospell.
being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers, etc. And if God were so severe against them that regarded not but despised the Light of nature, what must he needs be against them that regard not but despise the Light of his glorious Gospel.
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Marvell not though such men be more outragiously lewd (or at least more senslesse and obdurate more hardly moved and brought unto repentance) then any other men in the world. 2. Though it cannot bee denied but many a wicked man hath knowledge (For so the Apostle speaketh of the hypocriticall Iew, Romanes 2.18. Thou knowest his will, and approvest the things that are more excellent, being instructed out of the law ;
Marvell not though such men be more outrageously lewd (or At least more senseless and obdurate more hardly moved and brought unto Repentance) then any other men in the world. 2. Though it cannot be denied but many a wicked man hath knowledge (For so the Apostle speaks of the hypocritical Iew, Romans 2.18. Thou Knowest his will, and approvest the things that Are more excellent, being instructed out of the law;
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They were never taught of him, as the truth is in Iesus, as the Apostle speaketh, Ephesians 4.21. Their knowledge swimmeth in their braine, it soaketh not into their heart.
They were never taught of him, as the truth is in Iesus, as the Apostle speaks, Ephesians 4.21. Their knowledge swimmeth in their brain, it soaketh not into their heart.
WE have already heard that David suing unto God for mercy in the pardon of those heinous sinnes hee had falne into, doth make humble confession of his sinne and accuse himselfe before God for it;
WE have already herd that David suing unto God for mercy in the pardon of those heinous Sins he had fallen into, does make humble Confessi of his sin and accuse himself before God for it;
3. From the consideration of that delight the Lord taketh in the truth and uprightnesse of the heart, which hee found his corrupt heart so farre from specially in the committing of these foule sinnes, in the beginning of this sixt verse, Behold thou desirest truth in the inward parts.
3. From the consideration of that delight the Lord Takes in the truth and uprightness of the heart, which he found his corrupt heart so Far from specially in the committing of these foul Sins, in the beginning of this sixt verse, Behold thou Desirest truth in the inward parts.
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as might be shewed by many other places of Scripture (where words of the future tense are put for the preter-perfect tense) and as appeareth by the judgement of the most and best interpreters (that is to say, the Septuagint, the vulgar latine, Pagin, Vatablus, Tremellius, Calvin, Bucer, the Geneva translatours) who all understand the words to be meant of the time past, not of the present or future time. 2. Because this sense doth best agree with the scope of the place;
as might be showed by many other places of Scripture (where words of the future tense Are put for the preterperfect tense) and as appears by the judgement of the most and best Interpreters (that is to say, the septuagint, the Vulgar latin, Pagin, Vatablus, Tremellius, calvin, Bucer, the Geneva translators) who all understand the words to be meant of the time past, not of the present or future time. 2. Because this sense does best agree with the scope of the place;
And in the words there are these three principall things to bee observed. 1. The description David maketh of his owne true conversion and regeneration, In the hidden part he had knowne wisedome.
And in the words there Are these three principal things to be observed. 1. The description David makes of his own true conversion and regeneration, In the hidden part he had known Wisdom.
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And for the first of these three points (before we can receive that instruction which the Holy Ghost intendeth to give us in them) three questions must first be moved and answered for the opening of the words.
And for the First of these three points (before we can receive that instruction which the Holy Ghost intends to give us in them) three questions must First be moved and answered for the opening of the words.
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Teach us so to number our daies, to be so perswaded of and to thinke of the uncertainty of our lives (saith Moses in his prayer, Psal. 90. 1•.) as we may apply our hearts unto wisedome.
Teach us so to number our days, to be so persuaded of and to think of the uncertainty of our lives (Says Moses in his prayer, Psalm 90. 1•.) as we may apply our hearts unto Wisdom.
Yet is this our first and chiefe worke, to open the eyes of Gods people, and to turne them from darknesse to light, as the Lord told Paul, Acts 26.18. to worke upon their understanding, and to bring them to knowledge.
Yet is this our First and chief work, to open the eyes of God's people, and to turn them from darkness to Light, as the Lord told Paul, Acts 26.18. to work upon their understanding, and to bring them to knowledge.
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That is that, that feedeth the soule. The Preachers chiefe care must be to teach the people knowledge. Eccl. 12.9. The minister then that hath taken the charge of soules upon him, and would approve himselfe to be a pastor, according to Gods owne heart and liking, must doe these things. First.
That is that, that feeds the soul. The Preachers chief care must be to teach the people knowledge. Ecclesiastes 12.9. The minister then that hath taken the charge of Souls upon him, and would approve himself to be a pastor, according to God's own heart and liking, must do these things. First.
and laid that as a foundation to all their preaching, Heb. 6.12. The Romans had a forme of Doctrine (a catechisme) delivered unto them this way, Rom. 6.17.
and laid that as a Foundation to all their preaching, Hebrew 6.12. The Roman had a Form of Doctrine (a Catechism) Delivered unto them this Way, Rom. 6.17.
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Hee must not content himselfe to teach diligently, but hold himselfe bound also to teach plainely, that the people may understand the text that hee handleth, understand how his Doctrine riseth from it, understand how it is confirmed by the word.
He must not content himself to teach diligently, but hold himself bound also to teach plainly, that the people may understand the text that he handleth, understand how his Doctrine Riseth from it, understand how it is confirmed by the word.
Thus it is said of Moses, that hee laid before their faces, all the words that the Lord had commanded him, Exodus 19.7 Hee made all things most plaine, and evident unto them. Thirdly.
Thus it is said of Moses, that he laid before their faces, all the words that the Lord had commanded him, Exodus 19.7 He made all things most plain, and evident unto them. Thirdly.
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We must study and take paines for our sermons. It is said of Ezra. 7.10. that hee prepared his heart to teach in Israel, statutes, and judgements, hee studied much.
We must study and take pains for our Sermons. It is said of Ezra. 7.10. that he prepared his heart to teach in Israel, statutes, and Judgments, he studied much.
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yea hee gave good heed, and sought out, and set in order many parables. The preacher sought to find out acceptable words, and that which was written, was upright, even words of truth.
yea he gave good heed, and sought out, and Set in order many parables. The preacher sought to find out acceptable words, and that which was written, was upright, even words of truth.
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and to deliver it in a plaine and good method, if hee had such need to take these paines? If Paul the Apostle, 2 Timothy 4.13. had such need of bookes, and of his parchments too (which may appeare to bee note-bookes of his owne making;
and to deliver it in a plain and good method, if he had such need to take these pains? If Paul the Apostle, 2 Timothy 4.13. had such need of books, and of his parchments too (which may appear to be notebooks of his own making;
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but must attaine all the knowledge wee have, by reading, and meditation, and prayer to God for his blessing upon these ordinary helpes) both to have bookes to read,
but must attain all the knowledge we have, by reading, and meditation, and prayer to God for his blessing upon these ordinary helps) both to have books to read,
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Lecture XCVI. On Psalme 51.6. Septemb. 2. 1628. IT followeth now that wee proceed to shew you what uses this Doctrine may serve us unto. And they are principally two.
Lecture XCVI. On Psalm 51.6. September 2. 1628. IT follows now that we proceed to show you what uses this Doctrine may serve us unto. And they Are principally two.
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and intercessions bee made for all men. And that prayer which the Church maketh, Psalm. 67.3. and (to expresse the vehemency of her desire therein) repeateth againe verse 5. should (doubtlesse) bee the prayer of every good soule.
and intercessions be made for all men. And that prayer which the Church makes, Psalm. 67.3. and (to express the vehemency of her desire therein) repeateth again verse 5. should (doubtless) be the prayer of every good soul.
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Now if any of us doe indeed pity the estate of wicked men, and desire that they may bee saved, let us then pray (and procure for them so farre as in us lyeth) that they may have the meanes of knowledge.
Now if any of us doe indeed pity the estate of wicked men, and desire that they may be saved, let us then pray (and procure for them so Far as in us lies) that they may have the means of knowledge.
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as the meanes whereby that was to be effected, and brought to passe, verse 1, 2. God be mercifull unto us (to the whole catholique Church, to the whole number and company of his Elect,
as the means whereby that was to be effected, and brought to pass, verse 1, 2. God be merciful unto us (to the Whole catholic Church, to the Whole number and company of his Elect,
and till this mercy bee vouchsafed to them (as appeareth by the coherence of the third verse, with these two) men can never praise God, nor worship him aright.
and till this mercy be vouchsafed to them (as appears by the coherence of the third verse, with these two) men can never praise God, nor worship him aright.
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when hee giveth them able, and faithfull teachers, to bring them unto knowledge. As the Apostle also teacheth us, Ephes. 4.8. When Christ ascended up on high, and led captivitie captive (went up in his triumph after he had conquered Satan upon the crosse) he gave gifts unto men.
when he gives them able, and faithful Teachers, to bring them unto knowledge. As the Apostle also Teaches us, Ephesians 4.8. When christ ascended up on high, and led captivity captive (went up in his triumph After he had conquered Satan upon the cross) he gave Gifts unto men.
And what were those gifts which that great King and conqerour at such a time when hee would expresse his bounty to the full, did bestow upon men? Surely they are expressed verse 11. He gave some Apostles, and some Prophets,
And what were those Gifts which that great King and conqerour At such a time when he would express his bounty to the full, did bestow upon men? Surely they Are expressed verse 11. He gave Some Apostles, and Some prophets,
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To what end? Was it to provide thereby that the people might bee taught and instructed how to know God, and to worship him aright? No, no, the whole endeavour of their Church hath beene to take from men the key of knowledge, as our Saviour speaketh, Luk. 11.5, 2. that is, the meanes of knowledge, whereby (as by a key) men are to have their entrance into the kingdome of heaven;
To what end? Was it to provide thereby that the people might be taught and instructed how to know God, and to worship him aright? No, no, the Whole endeavour of their Church hath been to take from men the key of knowledge, as our Saviour speaks, Luk. 11.5, 2. that is, the means of knowledge, whereby (as by a key) men Are to have their Entrance into the Kingdom of heaven;
all that was given to their Church (wherein (as their fore-fathers the Pharisees did) they teach men to put such confidence) was to maintaine a sort of idle fellowes to say masses,
all that was given to their Church (wherein (as their Forefathers the Pharisees did) they teach men to put such confidence) was to maintain a sort of idle Fellows to say masses,
And what goodnesse (I pray you) was there in these workes? No, no, blessed bee the Lord our God, the Papists have no just cause of glorying against the Gospell in this behalfe.
And what Goodness (I pray you) was there in these works? No, no, blessed be the Lord our God, the Papists have no just cause of glorying against the Gospel in this behalf.
nor at their death, doe honour God with their substance, as the holy Ghost telleth us, Prov. 3.9. they are bound to doe, and that even with the first fruits of all their increase.
nor At their death, do honour God with their substance, as the holy Ghost Telleth us, Curae 3.9. they Are bound to do, and that even with the First fruits of all their increase.
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Though wee have many (I say) that are too straithanded and hearted this way, that being of great ability, give nothing to God, (or at least nothing proportionable unto their estates) that when they make their wills,
Though we have many (I say) that Are too straithanded and hearted this Way, that being of great ability, give nothing to God, (or At least nothing proportionable unto their estates) that when they make their wills,
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and find they have hundreds, and thousands to dispose of, yet never thinke of God, give nothing (to speake of) unto pious uses, all is too little they thinke for their children and kindred; (And shall their children and kindred prosper the better for this thinke you,
and find they have hundreds, and thousands to dispose of, yet never think of God, give nothing (to speak of) unto pious uses, all is too little they think for their children and kindred; (And shall their children and kindred prosper the better for this think you,
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when God is robbed of his part? No, no, the sentence of God shall stand, which hee pronounceth of the man that is bountifull in the workes of charity, Psalm. 37.26. Hee is ever mercifull, and lendeth, and his seed is blessed ;
when God is robbed of his part? No, no, the sentence of God shall stand, which he pronounceth of the man that is bountiful in the works of charity, Psalm. 37.26. He is ever merciful, and dares, and his seed is blessed;
but denying the power of it, as the Apostle speaketh, 2 Tim. 3.5. these are spots in our Church, as the Apostle speaketh, Iude 12. they blemish and shame our religion.
but denying the power of it, as the Apostle speaks, 2 Tim. 3.5. these Are spots in our Church, as the Apostle speaks, Iude 12. they blemish and shame our Religion.
But though wee have too many such, yet is it (thanks bee to God) notorious to the world, that the Gospell hath beene more fruitfull in all sorts of good workes (that have beene good workes indeed) then ever popery was.
But though we have too many such, yet is it (thanks be to God) notorious to the world, that the Gospel hath been more fruitful in all sorts of good works (that have been good works indeed) then ever popery was.
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and other schooles of good learning, and to such like works as are truly charitable, then were in any one hundred yeeres, during all the time and reigne of popery.
and other Schools of good learning, and to such like works as Are truly charitable, then were in any one hundred Years, during all the time and Reign of popery.
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That there have beene so many good Lectures founded of late; That there hath bin such care taken, and cost bestowed, for the redeeming of Impropriations,
That there have been so many good Lectures founded of late; That there hath been such care taken, and cost bestowed, for the redeeming of Impropriations,
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That even in this last Session of Parliament, there was so earnest endeavour used by the state, (and God be mercifull unto them that were the hinderers of so honourable,
That even in this last Session of Parliament, there was so earnest endeavour used by the state, (and God be merciful unto them that were the hinderers of so honourable,
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and that that will yeeld him most comfort, when he hath beene the instrument to provide the meanes of knowledge and instruction for a people, to settle and establish a sound ministery among them that had none before,
and that that will yield him most Comfort, when he hath been the Instrument to provide the means of knowledge and instruction for a people, to settle and establish a found Ministry among them that had none before,
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And how did hee most shew his goodnesse and zeale? That you shall see in the three next verses, Hee provided carefully, that all his people might bee well taught and instructed;
And how did he most show his Goodness and zeal? That you shall see in the three next Verses, He provided carefully, that all his people might be well taught and instructed;
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he sent teaching Levites, and able ministers into all parts of the land, and magistrates also with them, to protect and encourage them in their ministery.
he sent teaching Levites, and able Ministers into all parts of the land, and Magistrates also with them, to Pact and encourage them in their Ministry.
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He spake comfortably to all the Levites that taught the good knowledge of the Lord, 1. he encouraged and heartned (he spake to the heart saith the originall of) all the Levites, 2. hee encouraged them because they were able,
He spoke comfortably to all the Levites that taught the good knowledge of the Lord, 1. he encouraged and heartened (he spoke to the heart Says the original of) all the Levites, 2. he encouraged them Because they were able,
And hee did not so himselfe onely, but it is said further of him, 2 Chron. 31.4. Hee commanded the people (to doe the like) to give the portion of the Priests and the Levites, that they might bee encouraged in the Law of the Lord.
And he did not so himself only, but it is said further of him, 2 Chronicles 31.4. He commanded the people (to do the like) to give the portion of the Priests and the Levites, that they might be encouraged in the Law of the Lord.
See yet a third example for this, in King Iosiah, of whom wee read also, 2 Chron. 35.2, 3. that hee encouraged the Priests and Levites to the service of the house of the Lord.
See yet a third Exampl for this, in King Josiah, of whom we read also, 2 Chronicles 35.2, 3. that he encouraged the Priests and Levites to the service of the house of the Lord.
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and marke the reason is given to prove this) for when Iezebel cut off the Prophets of the Lord, Obadiah tooke an hundred Prophets and hid them, and fed them.
and mark the reason is given to prove this) for when Iezebel Cut off the prophets of the Lord, Obadiah took an hundred prophets and hid them, and fed them.
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And it is worthy further to be observed in the example of Iehoshaphat, 2 Chron 17.7. that hee is said to have sent his princes to teach in the cities of Iudah.
And it is worthy further to be observed in the Exampl of Jehoshaphat, 2 Chronicles 17.7. that he is said to have sent his Princes to teach in the cities of Iudah.
and protect them in their ministery, are your selves doers of this blessed worke. So saith our Saviour, Matth. 10.41. Hee that receiveth a Prophet in the name of a Prophet, shall receive a Prophets reward.
and Pact them in their Ministry, Are your selves doers of this blessed work. So Says our Saviour, Matthew 10.41. He that receives a Prophet in the name of a Prophet, shall receive a prophets reward.
A Prophets reward is due to him that doth the worke of a Prophet, but every one that doth entertaine and encourage the faithfull ministers of the Gospell any way, doth the worke of a Prophet for he shall receive a Prophets reward.
A prophets reward is due to him that does the work of a Prophet, but every one that does entertain and encourage the faithful Ministers of the Gospel any Way, does the work of a Prophet for he shall receive a prophets reward.
2. they thinke there is no want of preaching, there are preachers enough and too many too every where, 3. they thinke it a great priviledge to give nothing to the maintenance,
2. they think there is no want of preaching, there Are Preachers enough and too many too every where, 3. they think it a great privilege to give nothing to the maintenance,
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or to increase the maintenance of a preacher, 4. they are so farre from encouraging the minister by any free gift for the increase of his maintenance, that by spoyling,
or to increase the maintenance of a preacher, 4. they Are so Far from encouraging the minister by any free gift for the increase of his maintenance, that by spoiling,
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That in the judgement of those three worthy Kings (nay in the judgement of the holy Ghost, who noteth and commendeth them for this) to place and maintaine able ministers, is a chiefe good worke, a principall worke of mercy above all others. Secondly.
That in the judgement of those three worthy Kings (nay in the judgement of the holy Ghost, who notes and commends them for this) to place and maintain able Ministers, is a chief good work, a principal work of mercy above all Others. Secondly.
That notwithstanding the plenty of teachers they talke of, yet there bee still a great number of congregations that want able teachers, whose case is extreamely to bee pitied, thinke of their case,
That notwithstanding the plenty of Teachers they talk of, yet there be still a great number of congregations that want able Teachers, whose case is extremely to be pitied, think of their case,
and that so many perish in their sins, as appea•reth by that complaint the Lord maketh, Hos. 4.6. My people perish for want of knowledge. Fourthly and lastly.
and that so many perish in their Sins, as appea•reth by that complaint the Lord makes, Hos. 4.6. My people perish for want of knowledge. Fourthly and lastly.
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To him that is still resolved (notwithstanding all that hath beene said) it is no good worke, no deed of charity, to place and maintaine able ministers, it is no sinne at all to shew no kindnesse, to give no encouragement that way to his teacher, no nor to with-hold from him what hee can, I can say no more but what the Angell of God saith. Revel. 22.11. Hee that is unjust, let him bee unjust still.
To him that is still resolved (notwithstanding all that hath been said) it is no good work, no deed of charity, to place and maintain able Ministers, it is no sin At all to show no kindness, to give no encouragement that Way to his teacher, no nor to withhold from him what he can, I can say no more but what the Angel of God Says. Revel. 22.11. He that is unjust, let him be unjust still.
But let him withall blot out of his Bible, (and so his owne name also out of the booke of life) that expresse commandement of God, Gal. 6.6. Let him that is taught in the word, communicate with him that teacheth in all good things.
But let him withal blot out of his bible, (and so his own name also out of the book of life) that express Commandment of God, Gal. 6.6. Let him that is taught in the word, communicate with him that Teaches in all good things.
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If knowledge bee both the foundation, and the seed also of all other graces (as wee have heard it is) then such of us as have charge of others, (as all we that are parents and governours of families have) are bound to use our best endeavour, to bring them to knowledge that are under our charge.
If knowledge be both the Foundation, and the seed also of all other graces (as we have herd it is) then such of us as have charge of Others, (as all we that Are Parents and Governors of families have) Are bound to use our best endeavour, to bring them to knowledge that Are under our charge.
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This is plaine by that direction the Apostle giveth unto parents, Ephes. 6.4 and that that he saith to parents of their children, may as well bee said to masters of their servants.
This is plain by that direction the Apostle gives unto Parents, Ephesians 6.4 and that that he Says to Parents of their children, may as well be said to Masters of their Servants.
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God established a testimony in Iacob, (saith the Prophet, Psal. 78.5.) and appointed a law in Israel, which hee commanded our fathers that they should make them knowne unto their children.
God established a testimony in Iacob, (Says the Prophet, Psalm 78.5.) and appointed a law in Israel, which he commanded our Father's that they should make them known unto their children.
All parents you see are commanded to instruct their children themselves, in the law of God. 2. Wee are bound to bring our children and servants with us, to the publique meanes of knowledge and instruction.
All Parents you see Are commanded to instruct their children themselves, in the law of God. 2. we Are bound to bring our children and Servants with us, to the public means of knowledge and instruction.
for (if they belong to God) even this dead and senslesse knowledge which they have gotten by these our endeavours, will be of good use unto them one day,
for (if they belong to God) even this dead and senseless knowledge which they have got by these our endeavours, will be of good use unto them one day,
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Seeing knowledge is both the foundation and seed of all other saving graces, wee that are ministers, must be exhorted to make it our first and chiefe care to bring the people to knowledge, to ground and stablish them in it.
Seeing knowledge is both the Foundation and seed of all other Saving graces, we that Are Ministers, must be exhorted to make it our First and chief care to bring the people to knowledge, to ground and establish them in it.
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Lecture XCVII. On Psalme 51.6. Septemb. 9. 1628. WEE proceed now unto the second branch of the exhortation, which is to stirre us up unto a duty that every one of us oweth to his owne soule.
Lecture XCVII. On Psalm 51.6. September 9. 1628. we proceed now unto the second branch of the exhortation, which is to stir us up unto a duty that every one of us owes to his own soul.
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And verse 7. Wisedome is the principall thing, therefore get wisedom, and with all thy getting with all that thou hast gotten, with all thy wealth and substance) get understanding.
And verse 7. Wisdom is the principal thing, Therefore get Wisdom, and with all thy getting with all that thou hast got, with all thy wealth and substance) get understanding.
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An unblameable and a vertuous life will not serve the turne without knowledge, no nor this neither, that you have a good meaning and desire to doe well, that you are devout, and given much to prayer.
an unblameable and a virtuous life will not serve the turn without knowledge, no nor this neither, that you have a good meaning and desire to do well, that you Are devout, and given much to prayer.
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that they had the zeale of God (a zealous care to please God, and to serve him) and yet because it was without knowledge, the wrath of God came on them to the utmost for all that,
that they had the zeal of God (a zealous care to please God, and to serve him) and yet Because it was without knowledge, the wrath of God Come on them to the utmost for all that,
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but seeke to bee rich in knowledge, to increase and abound therein, to attaine unto a setled and well grounded judgement in the matters of your religion, to a certainty, and full resolution in them.
but seek to be rich in knowledge, to increase and abound therein, to attain unto a settled and well grounded judgement in the matters of your Religion, to a certainty, and full resolution in them.
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I will speake distinctly of it, and observe this methode in the handling of it ▪ 1. I will shew you what this knowledge is, that we are bound to seeke for, above all other things,
I will speak distinctly of it, and observe this method in the handling of it ▪ 1. I will show you what this knowledge is, that we Are bound to seek for, above all other things,
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and to bee at such cost and charge for the obtaining of it, •. I will give you Motives that may provoke us thus to seeke it. 3. I will shew you the meanes we must use for the obtaining of it. For the first.
and to be At such cost and charge for the obtaining of it, •. I will give you Motives that may provoke us thus to seek it. 3. I will show you the means we must use for the obtaining of it. For the First.
It is certaine, that not all knowledge, no not all knowledge in the holy Scriptures, in the true religion of God, is so highly esteemed of. 1. Many an hypocrite that was never converted unto God,
It is certain, that not all knowledge, no not all knowledge in the holy Scriptures, in the true Religion of God, is so highly esteemed of. 1. Many an hypocrite that was never converted unto God,
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Therefore the Apostle speaketh of knowledge, as of an ordinary gift, common to all that live in the Church, 1 Cor. 81. Wee know that wee have all knowledge. As if hee had said.
Therefore the Apostle speaks of knowledge, as of an ordinary gift, Common to all that live in the Church, 1 Cor. 81. we know that we have all knowledge. As if he had said.
Iudas no doubt, had more knowledge then a great number of Christs best hearers had. Yea, Satan himselfe the prince of darkenesse, knoweth the truth much more clearely and certainely,
Iudas no doubt, had more knowledge then a great number of Christ best hearers had. Yea, Satan himself the Prince of darkness, Knoweth the truth much more clearly and Certainly,
then many of Gods Elect doe, and could say to Christ, even then when hee was unknowne to the greatest part of the Church, Marke 1.24. I know thee who thou art, even the holy one of God.
then many of God's Elect do, and could say to christ, even then when he was unknown to the greatest part of the Church, Mark 1.24. I know thee who thou art, even the holy one of God.
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In which respect it hath beene observed in all ages, that there hath beene more grace and power of godlinesse, in the common sort of simple people oft-times, then in the greatest schollers.
In which respect it hath been observed in all ages, that there hath been more grace and power of godliness, in the Common sort of simple people ofttimes, then in the greatest Scholars.
What is then the knowledge that wee should so desire, and make such high account of? Surely such knowledge as David heere speaketh of, In the hidden part thou hadst made mee to know wisedome ;
What is then the knowledge that we should so desire, and make such high account of? Surely such knowledge as David Here speaks of, In the hidden part thou Hadst made me to know Wisdom;
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Of all the knowledge that is in naturall, and unregenerate men, that may bee truly said which Salomon speaketh, Eccles. 1.18. Hee that increaseth knowledge, increaseth sorrow ;
Of all the knowledge that is in natural, and unregenerate men, that may be truly said which Solomon speaks, Eccles. 1.18. He that increases knowledge, increases sorrow;
the more thy knowledge is, unlesse it bee for the present, or (at least) prove in the end, a sanctified knowledge, the more shall the sorrow and anguish of thy soule bee one day.
the more thy knowledge is, unless it be for the present, or (At least) prove in the end, a sanctified knowledge, the more shall the sorrow and anguish of thy soul be one day.
The knowledge of holy men (saith Solomon, Proverbs 9, 10. of regenerate and goodly men) is understanding. This is the knowledge wee should seeke, and make reckoning of.
The knowledge of holy men (Says Solomon, Proverbs 9, 10. of regenerate and goodly men) is understanding. This is the knowledge we should seek, and make reckoning of.
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Though wee have but a little knowledge, yet if wee can find, that little knowledge wee have, is sanctified knowledge, the knowledge of the holy, wee may take more comfort in it,
Though we have but a little knowledge, yet if we can find, that little knowledge we have, is sanctified knowledge, the knowledge of the holy, we may take more Comfort in it,
The want of this knowledge should humble the best of us, that though wee have much light and knowledge, wee have but a little of this saving and sanctified knowledge.
The want of this knowledge should humble the best of us, that though we have much Light and knowledge, we have but a little of this Saving and sanctified knowledge.
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As if hee should say, Till I have the knowledge of the holy and regenerate, till I find I have sanctified knowledge, I am bruitish, and voyd of understanding.
As if he should say, Till I have the knowledge of the holy and regenerate, till I find I have sanctified knowledge, I am brutish, and void of understanding.
but is in darkenesse even untill now, as the Apostle speaketh, 1 Iohn 2.9. and with all his knowledge, and learning, shall perish for want of knowledge, as the Lord speaketh, Hosea 4.6. O let every one of us take heed it bee not so with us.
but is in darkness even until now, as the Apostle speaks, 1 John 2.9. and with all his knowledge, and learning, shall perish for want of knowledge, as the Lord speaks, Hosea 4.6. O let every one of us take heed it be not so with us.
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Take heed lest that knowledge that is in thee, bee no better then naturall and carnall knowledge, that that is in hypocrites and cast-awaies, and in the divels themselves.
Take heed lest that knowledge that is in thee, be no better then natural and carnal knowledge, that that is in Hypocrites and castaways, and in the Devils themselves.
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If the light that is in thee be darknesse : (saith Christ, Mat. 6.23) how great is that darknesse? Examine thy estate even by the nature and qualitie of that knowledge that is in thee.
If the Light that is in thee be darkness: (Says christ, Mathew 6.23) how great is that darkness? Examine thy estate even by the nature and quality of that knowledge that is in thee.
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hee that hath it, hath gotten it out of this booke, loveth it, delighteth in it, studieth it, esteemeth more of it then of all the bookes in the world.
he that hath it, hath got it out of this book, loves it, delights in it, studieth it, esteems more of it then of all the books in the world.
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Hee that hath gotten his knowledge out of other bookes more then out of the holy Scriptures, affecteth and delighteth in other bookes more then in them, hath just cause to suspect hee hath no saving knowledge in him.
He that hath got his knowledge out of other books more then out of the holy Scriptures, affects and delights in other books more then in them, hath just cause to suspect he hath no Saving knowledge in him.
And the knowledge hee got thus hee esteemed the onely knowledge, and such as he tooke comfort in, O how love I thy law? It is my meditation all the day, verse 97. And Paul commending the knowledge that Timothy had learned,
And the knowledge he god thus he esteemed the only knowledge, and such as he took Comfort in, Oh how love I thy law? It is my meditation all the day, verse 97. And Paul commending the knowledge that Timothy had learned,
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and charging him to hold and continue in it, 2 Timothy 3.14. commendeth it by this note, verse 15. From a child thou hast knowne the holy Scriptures, which are able to make thee wise unto salvation.
and charging him to hold and continue in it, 2 Timothy 3.14. commends it by this note, verse 15. From a child thou hast known the holy Scriptures, which Are able to make thee wise unto salvation.
If a man be never so learned in the Scriptures and understand all mysteries and all knowledge, as the Apostle speaketh, 1 Cor. 13.2. yet if hee know not and desire not to know above all things, the things that concerne his owne practise, his owne salvation, hee hath no sound or saving knowledge in him.
If a man be never so learned in the Scriptures and understand all Mysteres and all knowledge, as the Apostle speaks, 1 Cor. 13.2. yet if he know not and desire not to know above all things, the things that concern his own practice, his own salvation, he hath no found or Saving knowledge in him.
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The wisedome of the prudent is to understand his way, saith Solomon, Pro. 14.8. That is sound wisdome and knowledge, to know how things stand at home betweene God and his own soule, to understand his own way whether it be right or wrong.
The Wisdom of the prudent is to understand his Way, Says Solomon, Pro 14.8. That is found Wisdom and knowledge, to know how things stand At home between God and his own soul, to understand his own Way whither it be right or wrong.
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Let the word of Christ dwell in you richly in all wisedome (saith the Apostle, Col. 3.16.) teaching and admonishing your owne selves (NONLATINALPHABET) As if hee should have said,
Let the word of christ dwell in you richly in all Wisdom (Says the Apostle, Col. 3.16.) teaching and admonishing your own selves () As if he should have said,
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This is saving knowledge to know Christ aright I determined not (saith Paul, 1 Corinthians 7.2.) to know any thing among you save Iesus Christ, and him crucified.
This is Saving knowledge to know christ aright I determined not (Says Paul, 1 Corinthians 7.2.) to know any thing among you save Iesus christ, and him Crucified.
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and learne of Iohn, Luk. 3.10, 12, 14. (though doubtlesse they might have learned of him, many other high and excellent points) What shall we do? And though a man abound never so much in knowledge yea even in the knowledge of the Scripture,
and Learn of John, Luk. 3.10, 12, 14. (though doubtless they might have learned of him, many other high and excellent points) What shall we do? And though a man abound never so much in knowledge yea even in the knowledge of the Scripture,
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yet if he know not these things, if he cannot see a farre off nor discerne these things that belong to his future estate hee is blind, saith the Apostle, 2 Pet. 1.9. he seeth nothing to the purpose.
yet if he know not these things, if he cannot see a Far off nor discern these things that belong to his future estate he is blind, Says the Apostle, 2 Pet. 1.9. he sees nothing to the purpose.
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He that cannot see nor understand that his swearing, or his drunkennesse, his usury, or his idlenesse, is a sin, certainely he hath no saving knowledge in him.
He that cannot see nor understand that his swearing, or his Drunkenness, his Usury, or his idleness, is a since, Certainly he hath no Saving knowledge in him.
The Word was written to that end to bring us to this certainty of knowledge, Proverbes 22.20, 21. Have not I written to thee excellent things in counsels and knowledge:
The Word was written to that end to bring us to this certainty of knowledge, Proverbs 22.20, 21. Have not I written to thee excellent things in Counsels and knowledge:
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that I might make thee know the certainty of the words of truth? And the ministery of the Word was ordained by Christ and given to his Church to that end also, Ephesians 4.14.
that I might make thee know the certainty of the words of truth? And the Ministry of the Word was ordained by christ and given to his Church to that end also, Ephesians 4.14.
verse 73. Give mee understanding that I may learne thy commandements ; verse 125. I am thy servant, give mee understanding that I may know thy testimonies ;
verse 73. Give me understanding that I may Learn thy Commandments; verse 125. I am thy servant, give me understanding that I may know thy testimonies;
And every one that is taught of God is able to say with the Apostle, Iohn 6.69. We beleeve and are sure, that thou art that Christ the son of the living God. And with Paul, Rom. 14.14. I know and am perswaded, this is the truth of God.
And every one that is taught of God is able to say with the Apostle, John 6.69. We believe and Are sure, that thou art that christ the son of the living God. And with Paul, Rom. 14.14. I know and am persuaded, this is the truth of God.
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And he that knoweth himselfe thus to bee taught of God is so sure of the truth, that nothing that is objected by any adversary against it (though so learnedly as he knoweth not how to answer him) shall bee able to draw him from it.
And he that Knoweth himself thus to be taught of God is so sure of the truth, that nothing that is objected by any adversary against it (though so learnedly as he Knoweth not how to answer him) shall be able to draw him from it.
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He that is spirituall (taught of God) judgeth all things, (saith the Apostle, 1 Corinthians 2.15. he hath judgement to discerne of that that is taught) yet hee himselfe is judged of no man ;
He that is spiritual (taught of God) Judgeth all things, (Says the Apostle, 1 Corinthians 2.15. he hath judgement to discern of that that is taught) yet he himself is judged of no man;
but are like children tossed to and fro and carried about with every winde of doctrine (as the Apostle speaketh, Ephes. 4.14.) certainely were never taught of God, had never any saving knowledge in them.
but Are like children tossed to and from and carried about with every wind of Doctrine (as the Apostle speaks, Ephesians 4.14.) Certainly were never taught of God, had never any Saving knowledge in them.
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A wise man will heare (saith Solomon, Pro. 1.5.) and will increase learning. And 15.14. The heart of him that hath understanding, seeketh knowledge. And 18.15. The heart of the prudent getteth knowledge;
A wise man will hear (Says Solomon, Pro 1.5.) and will increase learning. And 15.14. The heart of him that hath understanding, seeks knowledge. And 18.15. The heart of the prudent gets knowledge;
as hee excelled all his teachers, yet seeketh still to God for more knowledge, as if hee had beene the most ignorant man in the world, Psalme 119.27. Make mee to understand the way of thy precepts ;
as he excelled all his Teachers, yet seeks still to God for more knowledge, as if he had been the most ignorant man in the world, Psalm 119.27. Make me to understand the Way of thy Precepts;
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They then that thinke they have knowledge enough, and feele no need they have to learne any more, that wonder at and deride the folly of them, that thinke they can never heare enough,
They then that think they have knowledge enough, and feel no need they have to Learn any more, that wonder At and deride the folly of them, that think they can never hear enough,
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Lecture XCVIII. On Psalme 51.6. Septemb. 16. 1628. THe third and last sort of the signes of saving knowledge, is taken from the effects of it; and those are foure principally.
Lecture XCVIII. On Psalm 51.6. September 16. 1628. THe third and last sort of the Signs of Saving knowledge, is taken from the effects of it; and those Are foure principally.
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as a man by the strength of his owne wit in hearing or reading or study even of the Word of God attaineth unto) will puffe up a man and make him proud and apt to censure and despise others.
as a man by the strength of his own wit in hearing or reading or study even of the Word of God attaineth unto) will puff up a man and make him proud and apt to censure and despise Others.
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Yea Paul himselfe was apt to bee exalted above measure with the abundance of revelations, he had received above other men as himselfe saith, 2 Corinthians 12.7. Saving knowledge that is wrought in the heart by the spirit of grace, hath a quite contrary effect;
Yea Paul himself was apt to be exalted above measure with the abundance of revelations, he had received above other men as himself Says, 2 Corinthians 12.7. Saving knowledge that is wrought in the heart by the Spirit of grace, hath a quite contrary Effect;
for it humbleth a man and maketh him thinke more lowly of himselfe, then ever he did before. See this is Iames 3.13. Who is a wise man and endued with knowledge among you? (saith he) let him shew out of a good conversation hit workes with meeknesse of wisedome.
for it Humbleth a man and makes him think more lowly of himself, then ever he did before. See this is James 3.13. Who is a wise man and endued with knowledge among you? (Says he) let him show out of a good Conversation hit works with meekness of Wisdom.
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As if he had thus said, If he have true and saving knowledge and wisedome indeed, let him shew it by his meekenesse and humility in his whole conversation.
As if he had thus said, If he have true and Saving knowledge and Wisdom indeed, let him show it by his meekness and humility in his Whole Conversation.
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All things that are reproved (evill and reprovable saith the Apostle, Ephes. 5.13.) are made manifest by the light This experience sheweth us in the best of Gods servants,
All things that Are reproved (evil and reprovable Says the Apostle, Ephesians 5.13.) Are made manifest by the Light This experience shows us in the best of God's Servants,
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Nay themselves before their conversion, when they had farre lesse knowledge and lesse goodnesse then now they have, never thought so basely of themselves, as now they doe.
Nay themselves before their conversion, when they had Far less knowledge and less Goodness then now they have, never Thought so basely of themselves, as now they do.
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What is the cause of this? Surely God hath now opened their eyes, that were shut before, this light of grace, hath discovered that ignorance and corruption of heart unto them, that before they never discerned nor thought had beene in them.
What is the cause of this? Surely God hath now opened their eyes, that were shut before, this Light of grace, hath discovered that ignorance and corruption of heart unto them, that before they never discerned nor Thought had been in them.
whether it be the worke of Gods spirit and grace or of nature onely. 1. Seest thou no matter of shame and humbling in thy selfe, no ignorance and blockishnesse, no sluttish and foule corners in thine owne heart that thou never discernedst before? Nay art thou not indeed humbled oft for these things? Certainely this light of saving knowledge never yet shined in thy heart.
whither it be the work of God's Spirit and grace or of nature only. 1. See thou no matter of shame and humbling in thy self, no ignorance and blockishness, no sluttish and foul corners in thine own heart that thou never discernedst before? Nay art thou not indeed humbled oft for these things? Certainly this Light of Saving knowledge never yet shined in thy heart.
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like the supercilious Pharisees, Iohn 7.49. This people who know not the law are accursed (a fault that many of our young professours doe much dishonour the Gospell by) certainely (thou maist have knowledge I will not deny but) thou wert never yet taught of God, saving and sanctified knowledge thou hast not? For so saith the Apostle, 1 Cor. 8.2.
like the supercilious Pharisees, John 7.49. This people who know not the law Are accursed (a fault that many of our young professors do much dishonour the Gospel by) Certainly (thou Mayest have knowledge I will not deny but) thou Wertenberg never yet taught of God, Saving and sanctified knowledge thou hast not? For so Says the Apostle, 1 Cor. 8.2.
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unlesse his heart be affected with that which he knoweth. Thus speaketh Ioshuah of the knowledge of Gods people, Iosh. 23.14. Ye know in all your hearts, and in all your soules.
unless his heart be affected with that which he Knoweth. Thus speaks Joshua of the knowledge of God's people, Joshua 23.14. You know in all your hearts, and in all your Souls.
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This light of sanctified knowledge is not like the light of a gloworme, or like the light that the Moone giveth, which glittereth and shineth but hath no heate in it at all;
This Light of sanctified knowledge is not like the Light of a Gloworm, or like the Light that the Moon gives, which glittereth and shines but hath no heat in it At all;
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and love him, and put his trust in him. The spirit of knowledge is called, Esa. 11.2. The spirit of the feare of the Lord. These graces goe alwaies together.
and love him, and put his trust in him. The Spirit of knowledge is called, Isaiah 11.2. The Spirit of the Fear of the Lord. These graces go always together.
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So speaketh the Apostle likewise of love, 1 Iohn 4.8. He that loveth not, knoweth not God, for God is love. So Psal. 9.10. They that know thy name, will put their trust in thee;
So speaks the Apostle likewise of love, 1 John 4.8. He that loves not, Knoweth not God, for God is love. So Psalm 9.10. They that know thy name, will put their trust in thee;
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So speaketh the Apostle, 1 Pet. 1.8. In whom though now ye see him not, yet beleeving in him, (knowing that he loved you and gave himselfe for you) ye rejoyce with joy unspeakable and full of glory.
So speaks the Apostle, 1 Pet. 1.8. In whom though now you see him not, yet believing in him, (knowing that he loved you and gave himself for you) you rejoice with joy unspeakable and full of glory.
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So David in that very octonary and part of Psal. 119. that is to say, part 13. wherein he speaketh of the knowledge and understanding he had gotten by studying the Scriptures, professeth how he was affected to the Word, verse 97. O how love I thy law? And verse 103. How sweet are thy words unto my tast? Yea sweeter then hony unto my mouth.
So David in that very octonary and part of Psalm 119. that is to say, part 13. wherein he speaks of the knowledge and understanding he had got by studying the Scriptures, Professes how he was affected to the Word, verse 97. Oh how love I thy law? And verse 103. How sweet Are thy words unto my taste? Yea Sweeten then honey unto my Mouth.
we have a great deale of light in our understanding, but it is but like as the Moone-shine or the glittering of the glo-worme, it warmeth not our hearts at all,
we have a great deal of Light in our understanding, but it is but like as the Moonshine or the glittering of the Glowworm, it warmeth not our hearts At all,
but what affections doth this knowledge worke in our hearts? What reverence, what feare to offend him, what desire to be reconciled unto him, what love unto his name? We know well enough what sin is,
but what affections does this knowledge work in our hearts? What Reverence, what Fear to offend him, what desire to be reconciled unto him, what love unto his name? We know well enough what since is,
and that that he saith of love, may be said of feare) the same is knowne (and approved) of him. It will doe you no good to know your selves to be sinners,
and that that he Says of love, may be said of Fear) the same is known (and approved) of him. It will do you no good to know your selves to be Sinners,
Why? What is it to be taught by Christ as the truth is in Christ Iesus? That hee telleth us in the next words, verse 22. that ye put off, concerning the former conversation the old man;
Why? What is it to be taught by christ as the truth is in christ Iesus? That he Telleth us in the next words, verse 22. that you put off, Concerning the former Conversation the old man;
As though he had said, Every one that hath learned Christ aright, and is taught of God (hath true and sanctified knowledge in him) cannot but forsake his old sins, and become a new man.
As though he had said, Every one that hath learned christ aright, and is taught of God (hath true and sanctified knowledge in him) cannot but forsake his old Sins, and become a new man.
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It is such a knowledge of God as whereby wee are changed into the same image (as the Apostle speaketh, 2 Cor. 3.18.) from glory to glory, even as by the spirit of the Lord.
It is such a knowledge of God as whereby we Are changed into the same image (as the Apostle speaks, 2 Cor. 3.18.) from glory to glory, even as by the Spirit of the Lord.
As if he had said, This is the onely right knowledge, sanctified and saving understanding, that hath power in it to kill sin in a man, to make him forsake all knowne sins.
As if he had said, This is the only right knowledge, sanctified and Saving understanding, that hath power in it to kill since in a man, to make him forsake all known Sins.
As if hee had said, That and that onely is good understanding, sanctified and saving knowledge, that draweth a man to obedience, to the practise of that he doth know.
As if he had said, That and that only is good understanding, sanctified and Saving knowledge, that draws a man to Obedience, to the practice of that he does know.
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So the Lord speaketh of the knowledge that was in good Iosiah, Ier. 22.16. He judged the cause of the poore and needy — was not this to know me, saith the Lord? As if he should have said, This was sound and sanctified knowledge indeed, that made him conscionable in the duties of his particular calling.
So the Lord speaks of the knowledge that was in good Josiah, Jeremiah 22.16. He judged the cause of the poor and needy — was not this to know me, Says the Lord? As if he should have said, This was found and sanctified knowledge indeed, that made him conscionable in the duties of his particular calling.
Secondly, That our religion and every principle and doctrine in it (even those that are most slandered to tend unto licentiousnesse, the doctrine of predestination, of conversion by grace onely, of justification by faith alone, of certainty of salvation, of finall perseverance) is so holy, such an enemie to all sin,
Secondly, That our Religion and every principle and Doctrine in it (even those that Are most slandered to tend unto licentiousness, the Doctrine of predestination, of conversion by grace only, of justification by faith alone, of certainty of salvation, of final perseverance) is so holy, such an enemy to all since,
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Of every such a one (be he never so learned) that may be said which the Holy Ghost speaketh of the harlot, Pro. 9.13. He is simple, and knoweth nothing.
Of every such a one (be he never so learned) that may be said which the Holy Ghost speaks of the harlot, Pro 9.13. He is simple, and Knoweth nothing.
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He that maketh not conscience of every commandement and duty that God hath enjoyned him in his generall or particular calling, hath no sound and true knowledge of God or of religion in him.
He that makes not conscience of every Commandment and duty that God hath enjoined him in his general or particular calling, hath no found and true knowledge of God or of Religion in him.
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even to the reforming of thy choller and moderating of thy passions He that hath knowledge spareth his words, (saith Solomon, Pro. 17.27.) and a man of understanding, is of a coole spirit.
even to the reforming of thy choler and moderating of thy passion He that hath knowledge spares his words, (Says Solomon, Pro 17.27.) and a man of understanding, is of a cool Spirit.
Els 1 thou canst have no comfort in all thy knowledge, if it be not powerfull to restraine thee, to reforme thee, Iohn 13.17. If ye know these things, happy are ye, if ye doe them ;
Else 1 thou Canst have no Comfort in all thy knowledge, if it be not powerful to restrain thee, to reform thee, John 13.17. If you know these things, happy Are you, if you do them;
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It is no happinesse to have knowledge, carnall knowledge, naturall knowledge, that is not sanctified, not effectual. 2. The more thou hast of it the more it will increase thy sinne, Iames 4.17. He that knoweth to doe well, and doth it not, to him it is sinne.
It is no happiness to have knowledge, carnal knowledge, natural knowledge, that is not sanctified, not effectual. 2. The more thou hast of it the more it will increase thy sin, James 4.17. He that Knoweth to do well, and does it not, to him it is sin.
and even in this life also his knowledge increaseth his torments, The divels beleeve and tremble saith the Apostle, Iames 2.19. The certaine knowledge he hath of things revealed in the Word, worketh unspeakable hor•ours in him.
and even in this life also his knowledge increases his torments, The Devils believe and tremble Says the Apostle, James 2.19. The certain knowledge he hath of things revealed in the Word, works unspeakable hor•ours in him.
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Followeth the fourth and last effect of saving knowledge (which I will but name) It will strengthen a man and make him able to withstand any tentation.
Follows the fourth and last Effect of Saving knowledge (which I will but name) It will strengthen a man and make him able to withstand any tentation.
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As though he should say, As a mans knowledge increaseth (if it be spirituall, and sanctified knowledge) so shall his strength to resist any tentation increase likewise.
As though he should say, As a men knowledge increases (if it be spiritual, and sanctified knowledge) so shall his strength to resist any tentation increase likewise.
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When wisedome entreth into thy soule (saith Solomon, Pro. 2.10, 11.) and knowledge is pleasant unto thy soule, Discretion shall preserve thee, and understanding shall keepe thee.
When Wisdom entereth into thy soul (Says Solomon, Pro 2.10, 11.) and knowledge is pleasant unto thy soul, Discretion shall preserve thee, and understanding shall keep thee.
And he instanceth in two tentations which it will preserve a man in, (in the verses following) which experience of all ages hath found to be most strong and prevalent. 1. From the counsell and example of lewd men, verse 12 — 15. 2. From the allurements of harlots, verse 16. And therefore the knowledge of that man who hath not strength to overcome,
And he Instanceth in two tentations which it will preserve a man in, (in the Verses following) which experience of all ages hath found to be most strong and prevalent. 1. From the counsel and Exampl of lewd men, verse 12 — 15. 2. From the allurements of harlots, verse 16. And Therefore the knowledge of that man who hath not strength to overcome,
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As appeareth by the conclusion Christ maketh of every Epistle that he wrote to the seven Churches, Revel 2. & 3. where the promise is made to him that overcommeth, and to none but him.
As appears by the conclusion christ makes of every Epistle that he wrote to the seven Churches, Revel 2. & 3. where the promise is made to him that Overcometh, and to none but him.
Remember that this is spoken of a principall part of our miserable condition in the state of nature that we were then without strength, Rom. 5.6. He that is without all strength to resist tentation, certainely is still in the state of nature, he is still in his sins.
remember that this is spoken of a principal part of our miserable condition in the state of nature that we were then without strength, Rom. 5.6. He that is without all strength to resist tentation, Certainly is still in the state of nature, he is still in his Sins.
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The Apostle having prayed for the Collossians, Col. 2.2. that God would give them all riches of the full assurance of understanding, giveth this for the reason of it, verse 4. This I say (thus I pray for you) lest any man should beguile you with entising words. As if hee had said.
The Apostle having prayed for the Colossians, Col. 2.2. that God would give them all riches of the full assurance of understanding, gives this for the reason of it, verse 4. This I say (thus I pray for you) lest any man should beguile you with enticing words. As if he had said.
And this skill many have even in handy-crafts, is said to be a singular gift of God, Exod. 31.3, 4. And so is that skill that men have in husbandry also, Esa. 28.24 — 26. Yet it is no shame at all to many a man, to want knowledge in these things.
And this skill many have even in handicrafts, is said to be a singular gift of God, Exod 31.3, 4. And so is that skill that men have in Husbandry also, Isaiah 28.24 — 26. Yet it is no shame At all to many a man, to want knowledge in these things.
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and therefore it concerneth one as well as another (the Tradesman as well as the Preacher, the Plowman as well as the Gentleman, the poorest beggar as well as the greatest Prince) to know him, to know how we may best serve and please him.
and Therefore it concerns one as well as Another (the Tradesman as well as the Preacher, the Plowman as well as the Gentleman, the Poorest beggar as well as the greatest Prince) to know him, to know how we may best serve and please him.
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as the two tribes feared the posterity of the other ten tribes would say unto their posterity, Iosh. 22.24, 25. What have ye to doe with the Lord God of Israel? Ye children of Ruben and of God, ye haue no part in the Lord.
as the two tribes feared the posterity of the other ten tribes would say unto their posterity, Joshua 22.24, 25. What have you to do with the Lord God of Israel? the children of Reuben and of God, you have no part in the Lord.
Is he the God of preachers, of rich men of great men onely? Is he not also the God of husbandmen and tradesmen and poore men? Yes of these as well as of the other.
Is he the God of Preachers, of rich men of great men only? Is he not also the God of husbandmen and Tradesmen and poor men? Yes of these as well as of the other.
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Vpon whom doth not his light arise? saith Bildad, Iob 25.3. He that is Lord over all, (saith the Apostle, Rom. 10.12.) is rich unto all that call upon him.
Upon whom does not his Light arise? Says Bildad, Job 25.3. He that is Lord over all, (Says the Apostle, Rom. 10.12.) is rich unto all that call upon him.
and dependeth upon him for all present comforts and for his happinesse hereafter, why should any man thinke it concerneth not him, to know God and his will as much as any other man? See how the Lord upbraideth Israel with this, Esa. 1.3. The Oxe knoweth his owner, and the asse his masters crib, but Israel doth not know.
and dependeth upon him for all present comforts and for his happiness hereafter, why should any man think it concerns not him, to know God and his will as much as any other man? See how the Lord upbraideth Israel with this, Isaiah 1.3. The Ox Knoweth his owner, and the Ass his Masters crib, but Israel does not know.
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See how this consideration prevailed with David, Psal. 119.73. Thy hands have made mee, and fashioned me, give me understanding that I may learne thy commandements.
See how this consideration prevailed with David, Psalm 119.73. Thy hands have made me, and fashioned me, give me understanding that I may Learn thy Commandments.
and it is an high contempt done to God, by any man that refuseth to receive it or counteth it as a strange thing, that thinketh there is any thing in it that concerneth not him.
and it is an high contempt done to God, by any man that Refuseth to receive it or counteth it as a strange thing, that Thinketh there is any thing in it that concerns not him.
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Nay there is nothing that a Christian man is more interested in, which a man may say it belongeth to him and is his owne, wherein he may challenge a propriety to himselfe, then the holy Scriptures.
Nay there is nothing that a Christian man is more interested in, which a man may say it belongeth to him and is his own, wherein he may challenge a propriety to himself, then the holy Scriptures.
The second sort of Motives to perswade us to seeke knowledge is taken from the consideration of the necessity and benefit of knowledge compared with the danger and mischiefe of ignorance.
The second sort of Motives to persuade us to seek knowledge is taken from the consideration of the necessity and benefit of knowledge compared with the danger and mischief of ignorance.
The words of the Apostle, 1 Cor. 14.20. Brethren be not children in understanding but in understanding be perfect men, and Col. 3.6. Let the word of Christ dwell in you richly, are plaine and direct commandements of God given unto every man.
The words of the Apostle, 1 Cor. 14.20. Brothers be not children in understanding but in understanding be perfect men, and Col. 3.6. Let the word of christ dwell in you richly, Are plain and Direct Commandments of God given unto every man.
Yea see how angry Christ was for this even with elect Disciples, Are ye also yet without understanding? saith he to them, Matth. 15.16. when they understood not the meaning of that he had said, touching that which defileth a man.
Yea see how angry christ was for this even with elect Disciples, are you also yet without understanding? Says he to them, Matthew 15.16. when they understood not the meaning of that he had said, touching that which Defileth a man.
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And at another time, Mar. 8.17. Perceive yee not yet, neither understand? Have ye your hearts yet hardned? And how doth the Apostle, Heb. 5.11.12. rebuke them for being such dullards under the meanes of knowledge, that they had so long enjoyed? Yea he threatneth them, Heb. 6.1 — 4. that if they did not stirre up themselves and endeavour to grow to greater ripenesse and perfection in knowledge, they would bee in danger to fall quite away from God even into the unpardonable sin.
And At Another time, Mar. 8.17. Perceive ye not yet, neither understand? Have you your hearts yet hardened? And how does the Apostle, Hebrew 5.11.12. rebuke them for being such dullards under the means of knowledge, that they had so long enjoyed? Yea he threatens them, Hebrew 6.1 — 4. that if they did not stir up themselves and endeavour to grow to greater ripeness and perfection in knowledge, they would be in danger to fallen quite away from God even into the unpardonable since.
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whether thou knowest my will or no, that is nether here nor there, but oughtest thou not to have knowne, is it not thy sin that thou art so ignorant of it? Say not thou before the Angel (before Christ the Angell of the covenant saith Solomon, Eccle. 5.6.) it was an errour (it was out of mine ignorance that I made such a vow) wherefore should God be angry at thy voice,
whither thou Knowest my will or no, that is neither Here nor there, but Ought thou not to have known, is it not thy since that thou art so ignorant of it? Say not thou before the Angel (before christ the Angel of the Covenant Says Solomon, Eccle. 5.6.) it was an error (it was out of mine ignorance that I made such a Voelli) Wherefore should God be angry At thy voice,
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and destroy the worke of thine hands? As if he had said, That will not excuse thy rash vow but rather such an excuse will anger the Lord and provoke him to accurse thee in whatsoever thou takest in hand.
and destroy the work of thine hands? As if he had said, That will not excuse thy rash Voelli but rather such an excuse will anger the Lord and provoke him to accurse thee in whatsoever thou Takest in hand.
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The people that doth not understand shall fall, Hos. 4.14. Certainely God punisheth the wilfull ignorance of many men, and their contempt of knowledge, by giving them up unto many foule sins.
The people that does not understand shall fallen, Hos. 4.14. Certainly God Punisheth the wilful ignorance of many men, and their contempt of knowledge, by giving them up unto many foul Sins.
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As they regarded not to know God (saith the Apostle, Rom. 1.28.) even so God delivered them up unto a reprobate mind, to doe those things which are not convenient. 3. With eternall judgements.
As they regarded not to know God (Says the Apostle, Rom. 1.28.) even so God Delivered them up unto a Reprobate mind, to do those things which Are not convenient. 3. With Eternal Judgments.
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and not the land of Canaan onely as is plaine by that application the Apostle maketh of this place, Heb. 3. & 4.) because they have not knowne my waies, saith the Lord.
and not the land of Canaan only as is plain by that application the Apostle makes of this place, Hebrew 3. & 4.) Because they have not known my ways, Says the Lord.
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Certainely men shall be damned not onely though they sinned ignorantly (their ignorance shall be no excuse unto them) but even because of their ignorance.
Certainly men shall be damned not only though they sinned ignorantly (their ignorance shall be no excuse unto them) but even Because of their ignorance.
For 1. No heart can conceive how great and intolerable his misery shall bee, that shall have the fewest stripes, that shall have the least portion in those torments, where the worme shall never dye,
For 1. No heart can conceive how great and intolerable his misery shall be, that shall have the fewest stripes, that shall have the least portion in those torments, where the worm shall never die,
Marke 9.44.46.48. 2. Though the ignorance of that man that wanted either meanes, or capacity, may find some mitigation of torments in hell ▪ yet is there no hope that thy ignorance that is willfull should doe so. Secondly.
Mark 9.44.46.48. 2. Though the ignorance of that man that wanted either means, or capacity, may find Some mitigation of torments in hell ▪ yet is there no hope that thy ignorance that is wilful should do so. Secondly.
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So Ananias speaketh of it, as of an high favour of God unto Paul, and signe of his election. Actes 22.14. The God of our fathers hath chosen thee, that thou shouldst know his will.
So Ananias speaks of it, as of an high favour of God unto Paul, and Signen of his election. Acts 22.14. The God of our Father's hath chosen thee, that thou Shouldst know his will.
And so doth our blessed Saviour also unto his disciples, Matthew 13.11. To you it is given to know the mysteries of the Kingdome of heaven, but to them it is not given.
And so does our blessed Saviour also unto his Disciples, Matthew 13.11. To you it is given to know the Mysteres of the Kingdom of heaven, but to them it is not given.
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Yea, hee rejoyceth in his spirit (on their behalfe for this, and said, Luke 10.21.) I thanke thee ô father Lord of heaven and earth, that thou hast hid these things from the wise and prudent,
Yea, he Rejoiceth in his Spirit (on their behalf for this, and said, Lycia 10.21.) I thank thee o father Lord of heaven and earth, that thou hast hid these things from the wise and prudent,
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Certainely it is a singular favour and blessing of God, that our blessed Saviour made such high reckoning and account of. 2. It is a signe, a man is in covenant with God, reconciled to him in Christ.
Certainly it is a singular favour and blessing of God, that our blessed Saviour made such high reckoning and account of. 2. It is a Signen, a man is in Covenant with God, reconciled to him in christ.
They shall not bee taught of men onely, nor rest upon this outward and ordinary meanes of knowledge, I will bee their teacher my selfe) for they shall all know mee from the least of them, to the greatest of them, saith the Lord,
They shall not be taught of men only, nor rest upon this outward and ordinary means of knowledge, I will be their teacher my self) for they shall all know me from the least of them, to the greatest of them, Says the Lord,
and is reconciled to thee in Christ, when hee hath given thee an heart to know him, to understand what thou hearest and readest in the matters that concerne God,
and is reconciled to thee in christ, when he hath given thee an heart to know him, to understand what thou Hearst and Readest in the matters that concern God,
Evill men understand not judgement (they have no judgement in the things that belong to God and their owne salvation) but they that seeke the Lord (desire nothing so much as his favour,
Evil men understand not judgement (they have no judgement in the things that belong to God and their own salvation) but they that seek the Lord (desire nothing so much as his favour,
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and to know how they may best please him) understand all things. So that if God have given thee an heart to understand his word, to carry away what thou hearest, to profit in knowledge,
and to know how they may best please him) understand all things. So that if God have given thee an heart to understand his word, to carry away what thou Hearst, to profit in knowledge,
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A signe it is, God never decreed to save them, whom hee so blindeth, that they cannot understand and learne nothing. 2. This is a signe of a man that remaineth still under Satans government,
A Signen it is, God never decreed to save them, whom he so blinds, that they cannot understand and Learn nothing. 2. This is a Signen of a man that remains still under Satan government,
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As if hee had said, The Lord will have a speciall eye to him that doth that which he doth upon knowledge, to preserve and protect him from whatsoever danger hee may incurre for doing of it. On the other side.
As if he had said, The Lord will have a special eye to him that does that which he does upon knowledge, to preserve and Pact him from whatsoever danger he may incur for doing of it. On the other side.
and that he hath good warrant in Gods word for that which he holdeth or practiseth, hee may bee bold to runne in that way, hee need not feare being too forward, or zealous in it.
and that he hath good warrant in God's word for that which he holds or Practiseth, he may be bold to run in that Way, he need not Fear being too forward, or zealous in it.
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When thou goest (saith Solomon, Proverbs 4.12. speaking of this benefit of knowledge) thy steps shall not bee straitned, and when thou runnest, thou shalt not stumble.
When thou goest (Says Solomon, Proverbs 4.12. speaking of this benefit of knowledge) thy steps shall not be straitened, and when thou runnest, thou shalt not Stumble.
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that were ever learning, and never able to come to the knowledge of the truth, giveth this for the reason of it, verse 6. that th•y were laden with sinnes,
that were ever learning, and never able to come to the knowledge of the truth, gives this for the reason of it, verse 6. that th•y were laden with Sins,
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Whatsoever things were written afore-time (even in the Old Testament as well as in the New, saith the Apostle speaking to all Gods people, Rom. 15.4.) were written for our learning.
Whatsoever things were written aforetime (even in the Old Testament as well as in the New, Says the Apostle speaking to all God's people, Rom. 15.4.) were written for our learning.
As if hee should say, Reason not with him, heare not that man, read not that booke that would draw thee from the truth of God, from that which thou knowest thou hast learned out of his word. Fourthly and lastly.
As if he should say, Reason not with him, hear not that man, read not that book that would draw thee from the truth of God, from that which thou Knowest thou hast learned out of his word. Fourthly and lastly.
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and received, and professed all this while. And this is that which Solomon teacheth us, Proverbs 19.27. Cease my sonne, to heare the instruction which causeth to erre from the words of knowledge.
and received, and professed all this while. And this is that which Solomon Teaches us, Proverbs 19.27. Cease my son, to hear the instruction which Causes to err from the words of knowledge.
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and turne away from such as seeke to pervert you, unlesse you have knowledge, unlesse you bee upon good grounds assured, that it is indeed the truth of God, which yee have learned,
and turn away from such as seek to pervert you, unless you have knowledge, unless you be upon good grounds assured, that it is indeed the truth of God, which ye have learned,
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But that measure of knowledge is not to bee looked for in all Christians. Nay, God requireth it not of every Christian, to dispute, and reason with seducers. Hee forbiddeth it rather.
But that measure of knowledge is not to be looked for in all Christians. Nay, God requires it not of every Christian, to dispute, and reason with seducers. He forbiddeth it rather.
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For our land swarmeth, not onely with Papists, those grievous Wolves that the Apostle speaketh, Acts. 20.29. that spare not the flocke, but even of our owne selves (as hee speaketh in the next words, verse 30.) doe men arise, speaking perverse things, to draw away disciples after them.
For our land swarmeth, not only with Papists, those grievous Wolves that the Apostle speaks, Acts. 20.29. that spare not the flock, but even of our own selves (as he speaks in the next words, verse 30.) doe men arise, speaking perverse things, to draw away Disciples After them.
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and to bee carried away, even as they are led (as the Apostle speaketh, 1 Corinthians 12.2.) and according to the opinion they have of their teachers gifts.
and to be carried away, even as they Are led (as the Apostle speaks, 1 Corinthians 12.2.) and according to the opinion they have of their Teachers Gifts.
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Such as are ignorant, and have not grounds in themselves, for that which they hold and professe in religion, will bee apt to pinne their conscience upon other mens sleeves,
Such as Are ignorant, and have not grounds in themselves, for that which they hold and profess in Religion, will be apt to pin their conscience upon other men's sleeves,
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They are children (in understanding) are apt to bee tossed too and fro (as the Apostle speaketh, Ephesians 4.14.) and carried about with every wind of Doctrine.
They Are children (in understanding) Are apt to be tossed too and from (as the Apostle speaks, Ephesians 4.14.) and carried about with every wind of Doctrine.
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Lecture IX. On the Title of Psalme 51. December 21. 1625. FOlloweth the use of instruction, that concerneth us that are ministers, and Preachers of the Gospel.
Lecture IX. On the Title of Psalm 51. December 21. 1625. Follows the use of instruction, that concerns us that Are Ministers, and Preachers of the Gospel.
This is Gods ordinance, that every congregation should have a Pastor of their owne, that may live among them, 1. P•t. 5.1, 2 The Elders which are among you, I exhort, feed the flocke that is among you.
This is God's Ordinance, that every congregation should have a Pastor of their own, that may live among them, 1. P•t. 5.1, 2 The Elders which Are among you, I exhort, feed the flock that is among you.
The Lord wheresoever he plants a vineyard, builds a watch-tower, for the keeper of it in the midst of it, Esa. 5.2. In this point, our Saviour makes himselfe a patterne, and samplar to all good pastors, Iohn 10.14. I am the good shepheard, and know my sheepe, and am knowne of mine.
The Lord wheresoever he plants a vineyard, builds a watchtower, for the keeper of it in the midst of it, Isaiah 5.2. In this point, our Saviour makes himself a pattern, and sampler to all good Pastors, John 10.14. I am the good shepherd, and know my sheep, and am known of mine.
And so doth Paul, when he saith, he taught them not onely publickely, but from house to house, Acts 20.20. and in the care he had to know the state of the Philippians, Phil. 2.19. Phil. 2.19.
And so does Paul, when he Says, he taught them not only publicly, but from house to house, Acts 20.20. and in the care he had to know the state of the Philippians, Philip 2.19. Philip 2.19.
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Tychicus was sent to the Colossians, that he might know their estate, and comfort them, Col. 4.8. He could not rightly apply the Word to their comfort (no more could he do to the exhorting or reproving of them) till hee knew their estate.
Tychicus was sent to the colossians, that he might know their estate, and Comfort them, Col. 4.8. He could not rightly apply the Word to their Comfort (no more could he do to the exhorting or reproving of them) till he knew their estate.
Take heed to your selves (saith Paul to the Elders of Ephesus, Acts 20.28.) and to the flock. For, 1. no man can feelingly and conscionably reprove sinne in others, that doth not feare and hate sinne in himselfe, Matth. 7.5.
Take heed to your selves (Says Paul to the Elders of Ephesus, Acts 20.28.) and to the flock. For, 1. no man can feelingly and Conscionably reprove sin in Others, that does not Fear and hate sin in himself, Matthew 7.5.
2. If hee could reprove sinne well, yet till he have by his conversation, gained authority in the hearts of the people, his reproofes will doe little good. Tit. 2.15. These things speake ▪ and exhort, and rebuke, with all authority; let no man despise thee.
2. If he could reprove sin well, yet till he have by his Conversation, gained Authority in the hearts of the people, his reproofs will do little good. Tit. 2.15. These things speak ▪ and exhort, and rebuke, with all Authority; let no man despise thee.
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Reproofe prevailes not, nor is wont to be well taken, but from the mouth of a righteous man, Psal. 141.5. Let the righteous smite me, and it shall be a kindnesse, let him reprove me, it shall be an excellent oyle.
Reproof prevails not, nor is wont to be well taken, but from the Mouth of a righteous man, Psalm 141.5. Let the righteous smite me, and it shall be a kindness, let him reprove me, it shall be an excellent oil.
that God hath given to the Pastour, whose chiefe office is to apply the Word, the word of wisedome, as to the Doctour, whose office is to interprete the Word,
that God hath given to the Pastor, whose chief office is to apply the Word, the word of Wisdom, as to the Doctor, whose office is to interpret the Word,
and to teach doctrine, the word of knowledge. So when the Prophet Micah would shew how God by his spirit had enabled him to reprove sin, he saith Micah 3.8.
and to teach Doctrine, the word of knowledge. So when the Prophet micah would show how God by his Spirit had enabled him to reprove since, he Says micah 3.8.
A reproofe wisely given, is of great force, and likely to prevaile, Eccle. 7.5. It is better to heare the rebuke of the wise, then the song of fooles, Prov. 25.12. As an eare-ring of gold, and as ornament of fine gold, so is a wise reprover upon an obedient eare.
A reproof wisely given, is of great force, and likely to prevail, Eccle. 7.5. It is better to hear the rebuke of the wise, then the song of Fools, Curae 25.12. As an earring of gold, and as ornament of fine gold, so is a wise reprover upon an obedient ear.
and to convince the judgement and conscience of the offender therein So the Apostle requireth Timothy, 2. Tim. 4.2. to reprove, rebuke, exhort, with all long suffering and doctrine. And saith Tit. 1.9. that the minister must be able by sound doctrine, both to exhort, and convince the gain-sayers.
and to convince the judgement and conscience of the offender therein So the Apostle requires Timothy, 2. Tim. 4.2. to reprove, rebuke, exhort, with all long suffering and Doctrine. And Says Tit. 1.9. that the minister must be able by found Doctrine, both to exhort, and convince the gainsayers.
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When Daniel was to interprete Nabuchadnezzars dreame, and so to discover to him his fearefull estate, see how dutifull respect he shewed to his place and calling, Dan. 4. in three verses of that chapter, verse 19, 24, 27. And the Lord speaketh of it,
When daniel was to interpret Nebuchadnezars dream, and so to discover to him his fearful estate, see how dutiful respect he showed to his place and calling, Dan. 4. in three Verses of that chapter, verse 19, 24, 27. And the Lord speaks of it,
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and by the spirit of our God. The like you shall see, Heb. 6.9. Beloved, we are perswaded better things of you, and things that accompany salvation, though we thus speake.
and by the Spirit of our God. The like you shall see, Hebrew 6.9. beloved, we Are persuaded better things of you, and things that accompany salvation, though we thus speak.
and in his answeres he gave to their questions 〈 ◊ 〉 the adversary from taking advantage at any thing that he said? And we are expresly forbidden to give the holy things of God to such doggs,
and in his answers he gave to their questions 〈 ◊ 〉 the adversary from taking advantage At any thing that he said? And we Are expressly forbidden to give the holy things of God to such Dogs,
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And for the second respect, for which a faithfull minister may forbeare to reprove sinne; that is, when he can see no hope of prevailing, or doing good by it;
And for the second respect, for which a faithful minister may forbear to reprove sin; that is, when he can see no hope of prevailing, or doing good by it;
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and yet at the marriage feast in Cana of Galilee, where he saw six great water-pots containing two or three sirkins a piece, set for that purpose, Iohn 2.6. he found no fault with it.
and yet At the marriage feast in Cana of Galilee, where he saw six great water-pots containing two or three sirkins a piece, Set for that purpose, John 2.6. he found no fault with it.
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Why then was he so silent at Ephesus ▪ Surely, 1. he saw such an invective would have done no good, 2. that it would have presently abridged his liberty,
Why then was he so silent At Ephesus ▪ Surely, 1. he saw such an invective would have done no good, 2. that it would have presently abridged his liberty,
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When he reproveth the sinnes of the people, he shall never have hope to prevaile, or doe good, unlesse he can say with Paul. 2. Cor. 12.14. I seeke not yours, but you ;
When he Reproveth the Sins of the people, he shall never have hope to prevail, or do good, unless he can say with Paul. 2. Cor. 12.14. I seek not yours, but you;
and as he doth in another place, when he had sharpely reproved them, Galat. 4.12. Brethren, I beseech you be as I am, for I am as ye are, ye have not injured me at all.
and as he does in Another place, when he had sharply reproved them, Galatians 4.12. Brothers, I beseech you be as I am, for I am as you Are, you have not injured me At all.
Moses that was so fierce and hote in Gods quarrell, as you may see Exod. 32 19, •0, 29. was in his owne quarrels and wrongs done to himselfe the meekest man in the world. Numb. 12.3. Fiftly, and lastly.
Moses that was so fierce and hight in God's quarrel, as you may see Exod 32 19, •0, 29. was in his own quarrels and wrongs done to himself the Meekest man in the world. Numb. 12.3. Fifty, and lastly.
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but he would not reprove them in a sudden heate and passion, but paused and consulted with himselfe before he would do it, Nehe. 5.6, 7. And great reason is given for this, Iames 1.20. The wrath of man worketh not the righteousnesse of God.
but he would not reprove them in a sudden heat and passion, but paused and consulted with himself before he would do it, Neh 5.6, 7. And great reason is given for this, James 1.20. The wrath of man works not the righteousness of God.
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Secondly, he must not reprove sinne merrily, or in a flouting and girding manner, as one that tooke a pride to shew his wit in breaking jests upon the offendor, but with griefe and compassion.
Secondly, he must not reprove sin merrily, or in a flouting and girding manner, as one that took a pride to show his wit in breaking jests upon the Offender, but with grief and compassion.
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See Christs example for this, Mar. 3.5. he was angry with them, but he was also grieved for the hardnesse of their hearts, and Paul who speaking 2. Cor. 12.21.
See Christ Exampl for this, Mar. 3.5. he was angry with them, but he was also grieved for the hardness of their hearts, and Paul who speaking 2. Cor. 12.21.
and he should bewaile their state. And Phil. 3.18. speaking of many among them, who were enemies to the crosse of Christ, he saith he told it them weeping, he tooke no pleasure in it.
and he should bewail their state. And Philip 3.18. speaking of many among them, who were enemies to the cross of christ, he Says he told it them weeping, he took no pleasure in it.
Indeed this cannot alwayes be done, but so farre as in him lyeth, he must in reproving sin, shew his love to the sinner, in tendring of his credite, and good name.
Indeed this cannot always be done, but so Far as in him lies, he must in reproving since, show his love to the sinner, in tendering of his credit, and good name.
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Private faults must not by the manner of reproving of them, be made publike and notorious ▪ This care of the credite of him whom we are to reprove, is plainly injoyned us by our Saviour, Matth. 18.15, 16. First, tell him his fault betweene thee and him alone,
Private Faults must not by the manner of reproving of them, be made public and notorious ▪ This care of the credit of him whom we Are to reprove, is plainly enjoined us by our Saviour, Matthew 18.15, 16. First, tell him his fault between thee and him alone,
I say not only you should strive to be able to beare it, and submit your selves to it, to suffer the word of exhortation. Heb. 13.22. David a great King did so here.
I say not only you should strive to be able to bear it, and submit your selves to it, to suffer the word of exhortation. Hebrew 13.22. David a great King did so Here.
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But he that doth truth (that is, sincere, and upright in heart) commeth to the light, that his deeds may be made manifest, that they are wrought in God.
But he that does truth (that is, sincere, and upright in heart) comes to the Light, that his Deeds may be made manifest, that they Are wrought in God.
The third, and last use of this Doctrine, is for reproofe of the generall sinne and epedemicall disease of this age, that no man can now endure such a ministery as Nathans was here to David. All men now adayes take upon them to limit,
The third, and last use of this Doctrine, is for reproof of the general sin and epidemical disease of this age, that no man can now endure such a Ministry as Nathans was Here to David. All men now adays take upon them to limit,
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This age cannot beare a plaine and powerfull ministery, Amos 7.10. but as it is said Amos 5.10. they hate him that rebuketh in the gate, (the judge that censureth, and punisheth sinne) and they abhorre him that speaketh uprightly, the minister that faithfully delivereth the message of God unto them.
This age cannot bear a plain and powerful Ministry, Amos 7.10. but as it is said Amos 5.10. they hate him that Rebuketh in the gate, (the judge that censureth, and Punisheth sin) and they abhor him that speaks uprightly, the minister that faithfully Delivereth the message of God unto them.
and admired the gracious words that proceeded out of his mouth, verse 22. but when he came to apply the Word unto themselves, verse 24.27. they were filled with wrath against him, thrust him out of the City, and would have cast him downe head-long from the brow of the hill.
and admired the gracious words that proceeded out of his Mouth, verse 22. but when he Come to apply the Word unto themselves, verse 24.27. they were filled with wrath against him, thrust him out of the city, and would have cast him down headlong from the brow of the hill.
verse 28, 29. And from this humour in the people (through Gods just judgement) it is come to passe, that this kind of preaching is now growne much out of use;
verse 28, 29. And from this humour in the people (through God's just judgement) it is come to pass, that this kind of preaching is now grown much out of use;
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The reasons of it are, 1. Men love their sinnes as their right hand, or eye, Matth. 5.29. and therefore count him their enemie that would put them from them.
The Reasons of it Are, 1. Men love their Sins as their right hand, or eye, Matthew 5.29. and Therefore count him their enemy that would put them from them.
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2. Such kind of preaching awakeneth their conscience, and sets the worme thereof a gnawing of them, it tormenteth them, Revel. 11.10. and makes them cry out with a loud voice, (as he did that had the spirit of an uncleane devill, Luke 4.33, 34.) saying, let us alone;
2. Such kind of preaching awakeneth their conscience, and sets the worm thereof a gnawing of them, it torments them, Revel. 11.10. and makes them cry out with a loud voice, (as he did that had the Spirit of an unclean Devil, Lycia 4.33, 34.) saying, let us alone;
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what have we to doe with thee, thou Iesus of Nazareth? Art thou come to destroy us? 3. God doth manifest his presence and mighty power in such a ministery, 1. Cor. 14.25.
what have we to do with thee, thou Iesus of Nazareth? Art thou come to destroy us? 3. God does manifest his presence and mighty power in such a Ministry, 1. Cor. 14.25.
and the nature of sinne is to make men afraid of Gods presence, and to hide themselves from him, as Adam did, Gen. 3.8. This made Peter fall downe at Iesus knees, saying, Depart from me, for I am a sinfull man ô Lord, Luke 5.8.
and the nature of sin is to make men afraid of God's presence, and to hide themselves from him, as Adam did, Gen. 3.8. This made Peter fallen down At Iesus knees, saying, Depart from me, for I am a sinful man o Lord, Lycia 5.8.
Rom. 1.16 Yea, Gods people may expect healing, and comfort by that very ministery (if they wait upon God in it) by which they find themselues to be much troubled and disquieted.
Rom. 1.16 Yea, God's people may expect healing, and Comfort by that very Ministry (if they wait upon God in it) by which they find themselves to be much troubled and disquieted.
Of this it may be said, as Eliphaz speaketh of the man, whom God in mercy humbleth by his corrections, Iob 5.17.18. Happy is the man whom God correcteth, therefore despise not thou the chastening of the almighty;
Of this it may be said, as Eliphaz speaks of the man, whom God in mercy Humbleth by his corrections, Job 5.17.18. Happy is the man whom God Correcteth, Therefore despise not thou the chastening of the almighty;
when he cannot abide to have his sinne plainly reproved, Prov. 15.10. He that hateth reproofe shall dye. 1. Sam. 2.25. Elyes sonnes hearkened not to the words of their father, because the Lord would slay them.
when he cannot abide to have his sin plainly reproved, Curae 15.10. He that hates reproof shall die. 1. Sam. 2.25. Ely's Sons harkened not to the words of their father, Because the Lord would slay them.
God hath injoyned us to doe this upon paine of damnation, and saith, if we do it not, he will require your blood at our hands, Ezek. 3, 18 Alas, we are but messengers, servants, embassadours, 2. Cor. 5.20.
God hath enjoined us to do this upon pain of damnation, and Says, if we do it not, he will require your blood At our hands, Ezekiel 3, 18 Alas, we Are but messengers, Servants, Ambassadors, 2. Cor. 5.20.
He takes never a whit too much upon him, when he reproveth sin, he hath a commission to doe it, hee may doe it by authority. Tit. 2.15. these things speake, and exhort, and rebuke with all authority.
He Takes never a whit too much upon him, when he Reproveth since, he hath a commission to do it, he may do it by Authority. Tit. 2.15. these things speak, and exhort, and rebuke with all Authority.
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Nay it were a benefit to you, if we were so fully, and particularly acquainted with all your waies that in every Sermon we might meet particularly with your errours, sinnes, weaknesses, and tentations.
Nay it were a benefit to you, if we were so Fully, and particularly acquainted with all your ways that in every Sermon we might meet particularly with your errors, Sins, Weaknesses, and tentations.
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So the Apostle speakes of the sin against the Holy Ghost, and of universall Apostasy to the Hebrewes though he were fully perswaded they were not guilty of that sin, as he saith, Heb. 6.9. We are perswaded better things of you, and things that accompany salvation.
So the Apostle speaks of the since against the Holy Ghost, and of universal Apostasy to the Hebrews though he were Fully persuaded they were not guilty of that since, as he Says, Hebrew 6.9. We Are persuaded better things of you, and things that accompany salvation.
Because the reproofe may do good to others that be guilty of them, and to your selves also though you be not guilty, to make you the more fearefull to fall into them.
Because the reproof may do good to Others that be guilty of them, and to your selves also though you be not guilty, to make you the more fearful to fallen into them.
It is like some wicked men would be apt enough to say then, to Ely and Paul what tale-bearer what pickthanke hath beene with you? Do you know or see any such matter in us your selves? Yet do they reprove them,
It is like Some wicked men would be apt enough to say then, to Ely and Paul what talebearer what pickthank hath been with you? Do you know or see any such matter in us your selves? Yet do they reprove them,
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Fourthly, it is not alwaies unlawfull to reproue your sins even upon hearesay. So did Ely, 1 Sam ▪ 2.23. Why doe you such things for I heare of your evill dealings. And Paul, 1 Cor. 11.18. I heare there be divisions among you, and I partly beleeve it.
Fourthly, it is not always unlawful to reprove your Sins even upon hearsay. So did Ely, 1 Sam ▪ 2.23. Why do you such things for I hear of your evil dealings. And Paul, 1 Cor. 11.18. I hear there be divisions among you, and I partly believe it.
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and such secrets of his met with all in their ministery, as he knew well the Prophets themselves could never know, none but the Lord could be acquainted with, 1 Cor. 14.24, 25.
and such secrets of his met with all in their Ministry, as he knew well the prophets themselves could never know, none but the Lord could be acquainted with, 1 Cor. 14.24, 25.
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and not imagine that some tale-bearer hath beene with us, Heb. 4.12. the Word is said to be a discerner (a discoverer, and a judge) of the thoughts, and intents of the heart.
and not imagine that Some talebearer hath been with us, Hebrew 4.12. the Word is said to be a discerner (a discoverer, and a judge) of the thoughts, and intents of the heart.
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Thirdly, it may fall out that we in our ministery may meet with such faults of yours particularly as we never heard you were guilty of, nor ever suspected you of; this hath oft fallen out;
Thirdly, it may fallen out that we in our Ministry may meet with such Faults of yours particularly as we never herd you were guilty of, nor ever suspected you of; this hath oft fallen out;
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as it was to Ieremiahs, Ier. 43.3. Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Caldeans, that they might put us to death.
as it was to Jeremiah's, Jeremiah 43.3. baruch the son of Neriah sets thee on against us, for to deliver us into the hand of the Chaldaeans, that they might put us to death.
He that would goe to heaven must not take up (or receive easily) a reproach against his neighbour, Psal. 15.3. Secondly, this hath beene of old falsly laid to the charge of Gods servants;
He that would go to heaven must not take up (or receive Easily) a reproach against his neighbour, Psalm 15.3. Secondly, this hath been of old falsely laid to the charge of God's Servants;
and who can take this well? These tale-bearers are the odiousest people in the world (say they) and the onely make-bates betweene the Minister and his flocke; as Solomon saith, Pro. 26.20. Where there is no tale-bearer the strife ceaseth.
and who can take this well? These talebearers Are the odiousest people in the world (say they) and the only Makebates between the Minister and his flock; as Solomon Says, Pro 26.20. Where there is no talebearer the strife ceases.
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yet many of you that are Ministers blemish your selves much and loose the hearts of your people by this that you are so apt to hearken to tale-bearers,
yet many of you that Are Ministers blemish your selves much and lose the hearts of your people by this that you Are so apt to harken to talebearers,
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In personall reproofe of sin we must have better proofes then heare-say, and strive to be like unto Christ our Master of whom it is said, Esa. 11.3. He shall not reprove, after the hearing of his eares.
In personal reproof of since we must have better proofs then hearsay, and strive to be like unto christ our Master of whom it is said, Isaiah 11.3. He shall not reprove, After the hearing of his ears.
But if you were so willing as you pretend, yet is it not alwaies fit that we should in private admonish or charge you with the faults we heare and suspect to be in you;
But if you were so willing as you pretend, yet is it not always fit that we should in private admonish or charge you with the Faults we hear and suspect to be in you;
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Alas few are so, most men will be ready as those dogs that our Saviour speakes of, Mat. 7.6. to turne againe, and bite, and rent them that shall offer to performe this office of love unto them.
Alas few Are so, most men will be ready as those Dogs that our Saviour speaks of, Mathew 7.6. to turn again, and bite, and rend them that shall offer to perform this office of love unto them.
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and Solomon when he said Pro. 6.23. Reproofes of instruction, are the way of life. 3. O that men were so willing as they pretend to be admonished privately.
and Solomon when he said Pro 6.23. Reproofs of instruction, Are the Way of life. 3. O that men were so willing as they pretend to be admonished privately.
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nor the fault that was private before made publicke, and notorious by the manner of reproving it in the publick ministery) is no wrong or disgrace to thee at all.
nor the fault that was private before made public, and notorious by the manner of reproving it in the public Ministry) is no wrong or disgrace to thee At all.
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And we have a plaine commandement for this, 1 Tim. 5.20. Them that sinne (he meanes openly, and with scandall) rebuke before all, that others also may feare.
And we have a plain Commandment for this, 1 Tim. 5.20. Them that sin (he means openly, and with scandal) rebuke before all, that Others also may Fear.
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yet when he saw that he sinned scandalously, and by his example drew Barnabas, and others to dissemble he reproved Peter (not secretly but) before them all, Gal. 2.14.
yet when he saw that he sinned scandalously, and by his Exampl drew Barnabas, and Others to dissemble he reproved Peter (not secretly but) before them all, Gal. 2.14.
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Yet did he reprove them often for that that was amisse in them, and that very sharply, and bitterly, Mat. 16.8. O yee of little faith ; and 17.17. O faithlesse, and perverse generation.
Yet did he reprove them often for that that was amiss in them, and that very sharply, and bitterly, Mathew 16.8. Oh ye of little faith; and 17.17. Oh faithless, and perverse generation.
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Our Saviour loved dearely his elect Apostles, and thoughtfull well of them, and oft pronounceth them to be in a blessed estate. Luk ▪ 6.20. Blessed are ye poore, &c. and Mat. 13.16. Blessed are your eyes for ye see, &c. And of Peter, Mat. 16.17. Blessed art thou Simon Barjona.
Our Saviour loved dearly his elect Apostles, and thoughtful well of them, and oft pronounceth them to be in a blessed estate. Luk ▪ 6.20. Blessed Are you poor, etc. and Mathew 13.16. Blessed Are your eyes for you see, etc. And of Peter, Mathew 16.17. Blessed art thou Simon Barjona.
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The Thessalonians that might not keepe company with them that would not obey the doctrine of the Apostles, declared by that, that they did not thinke well of them,
The Thessalonians that might not keep company with them that would not obey the Doctrine of the Apostles, declared by that, that they did not think well of them,
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we must answer such as he did her, 2 Sam. 6.21, 22. It is unto the Lord that we doe thus, and we will be yet more vile then thus, and will be base in our owne sight, and Gods people will esteeme of us never the lesse for this,
we must answer such as he did her, 2 Sam. 6.21, 22. It is unto the Lord that we do thus, and we will be yet more vile then thus, and will be base in our own sighed, and God's people will esteem of us never the less for this,
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And if this make us contemptible in the eyes of any, as Davids dancing and leaping in a zealous joy before the Arke did him in the eyes of Michal, 2 Sam. 6.16.
And if this make us contemptible in the eyes of any, as Davids dancing and leaping in a zealous joy before the Ark did him in the eyes of Michal, 2 Sam. 6.16.
and whipping the buyers, and sellers out of the the temple, where the zeale of Gods house did even eate him up, Ioh. 2.15. but even in this very case of preaching, Ioh. 7.37. In the last, and great day of the feast he stood up, and cried.
and whipping the buyers, and sellers out of the the temple, where the zeal of God's house did even eat him up, John 2.15. but even in this very case of preaching, John 7.37. In the last, and great day of the feast he stood up, and cried.
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and the house of Iacob their sins: and Ezek. 6.11. Smite with thy hand, and stampe with thy foot, and say alas for all the evill abominations of the house of Israel.
and the house of Iacob their Sins: and Ezekiel 6.11. Smite with thy hand, and stamp with thy foot, and say alas for all the evil abominations of the house of Israel.
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When his Spouse was a sleepe Christ knocked, and bounced at the doore of her heart, Cant. 5.2. In which respect we shall finde God hath enjoyned his Ministers to preach in this manner, Esa. 58.1.
When his Spouse was a sleep christ knocked, and bounced At the door of her heart, Cant 5.2. In which respect we shall find God hath enjoined his Ministers to preach in this manner, Isaiah 58.1.
yet in reproving obstinate sinners was most sharpe, and bitter. He calleth the ruler of the Synagogue hypocrite to his face, Luk. 13.15. and speaketh thus to the Scribes, and Pharisees, Mat. 23.33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? So speaketh the Prophet, Esa. 1.10. Heare the Word of the Lord, yee rulers of Sodome, give eare unto the law of our God, ye people of Gomorrah.
yet in reproving obstinate Sinners was most sharp, and bitter. He calls the ruler of the Synagogue hypocrite to his face, Luk. 13.15. and speaks thus to the Scribes, and Pharisees, Mathew 23.33. You Serpents, you generation of vipers, how can you escape the damnation of hell? So speaks the Prophet, Isaiah 1.10. Hear the Word of the Lord, ye Rulers of Sodom, give ear unto the law of our God, you people of Gomorrah.
who though he was in his owne quarrell so mild as the Apostle saith, 1 Pet. 2.23. when he was reviled, he reviled not againe when he suffered, he threatned not ;
who though he was in his own quarrel so mild as the Apostle Says, 1 Pet. 2.23. when he was reviled, he reviled not again when he suffered, he threatened not;
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And Paul in speaking this to Elymas the sorcerer, Acts 13.10. O full of all subtiltie, and mischiefe, thou child of the divell, thou enemy to all righteousnesse. But our blessed Saviour himselfe;
And Paul in speaking this to Elymas the sorcerer, Acts 13.10. Oh full of all subtlety, and mischief, thou child of the Devil, thou enemy to all righteousness. But our blessed Saviour himself;
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and a minister should be patient no railer no brauler, saith the Apostle, 1 Tim. 3.3. It becomes not a Minister to be so bitter in tearmes, as many of you are.
and a minister should be patient no railer no brauler, Says the Apostle, 1 Tim. 3.3. It becomes not a Minister to be so bitter in terms, as many of you Are.
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and cured them, as you may see verse 38 — 41. Whereas by shunning to have thy heart troubled, by having thy sinnes discovered in the ministery of the Word, thou canst not avoid the sight of thy sinnes,
and cured them, as you may see verse 38 — 41. Whereas by shunning to have thy heart troubled, by having thy Sins discovered in the Ministry of the Word, thou Canst not avoid the sighed of thy Sins,
was also his instrument to comfort him, verse 4, 5. So Peter that pricked, and wounded those three thousand, Acts 37. was also the man by whom God healed,
was also his Instrument to Comfort him, verse 4, 5. So Peter that pricked, and wounded those three thousand, Acts 37. was also the man by whom God healed,
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For he did not onely assure him upon his repentance that his sinnes were forgiven him, 2 Sam. 12.13. but brought him also from God another comfortable message, that Solomons name (whom Bathsheba bare unto him) should be called Iedidiah beloved of the Lord, 2 Sam. 12.25.
For he did not only assure him upon his Repentance that his Sins were forgiven him, 2 Sam. 12.13. but brought him also from God Another comfortable message, that Solomons name (whom Bathsheba bore unto him) should be called Jedidiah Beloved of the Lord, 2 Sam. 12.25.
