The second doctrine was, That a powerfull Ministry is the ordinary meanes that the Lord hath appointed to prepare the soule of a poore sinner soundly for Christ.
The second Doctrine was, That a powerful Ministry is the ordinary means that the Lord hath appointed to prepare the soul of a poor sinner soundly for christ.
First, the generall circumstances that pertaine to preparation: And secondly, the substantiall parts of preparation. For the generall circumstances which are most remarkeable in preparation, they are twofold;
First, the general Circumstances that pertain to preparation: And secondly, the substantial parts of preparation. For the general Circumstances which Are most remarkable in preparation, they Are twofold;
Secondly, the universality of this offer of grace, To all. And thirdly, the easinesse of the condition whereupon he offereth it, Whosoever will may receive it, and that freely.
Secondly, the universality of this offer of grace, To all. And Thirdly, the easiness of the condition whereupon he Offereth it, Whosoever will may receive it, and that freely.
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First, wee must see what is meant here by water. Secondly, what is meant by water of life. First, what is meant by water: by water is meant here the Spirituall grace of God, together with the immediate assistance of his holy Spirit in the working of the same upon the soule of man.
First, we must see what is meant Here by water. Secondly, what is meant by water of life. First, what is meant by water: by water is meant Here the Spiritual grace of God, together with the immediate assistance of his holy Spirit in the working of the same upon the soul of man.
looke for the truth of this, the 7. of Iohn 38, 39. He that beleeveth on me (saith the text) as the Scripture saith, out of his belly shall flow rivers of living water.
look for the truth of this, the 7. of John 38, 39. He that Believeth on me (Says the text) as the Scripture Says, out of his belly shall flow Rivers of living water.
in the next verse the text saith, This spoke our Saviour of the Spirit, which they that beleeved on him should receive from him, that is, the working assistance of his Spirit.
in the next verse the text Says, This spoke our Saviour of the Spirit, which they that believed on him should receive from him, that is, the working assistance of his Spirit.
That is, hee that receiveth the grace of Gods Spirit, and the assistance thereof, It shall be a well of water to him, springing up into everlasting life.
That is, he that receives the grace of God's Spirit, and the assistance thereof, It shall be a well of water to him, springing up into everlasting life.
Hence it is that Christ is called, The fountaine of the garden: and a well of living water, Can. 4.15. Ier. 2.14. He is called, The fountaine of living waters;
Hence it is that christ is called, The fountain of the garden: and a well of living water, Can. 4.15. Jeremiah 2.14. He is called, The fountain of living waters;
or else, Christ is the Conduit, the graces of God the cocke, and the operation of the Spirit is the drawer of the water which comes into the soules of his servants.
or Else, christ is the Conduit, the graces of God the cock, and the operation of the Spirit is the drawer of the water which comes into the Souls of his Servants.
for wheresoever this grace is truly wrought, it never ceaseth; so saith our Saviour, Ioh. 4.14. Whosoever drinketh of the water that I shall give him, shall never thirst.
for wheresoever this grace is truly wrought, it never ceases; so Says our Saviour, John 4.14. Whosoever Drinketh of the water that I shall give him, shall never thirst.
here is a proclamation, Whoever will, let him come, and take the Lord Christ, and grace and salvation by him freely, he will not repine at the favour he vouchsafes unto us;
Here is a proclamation, Whoever will, let him come, and take the Lord christ, and grace and salvation by him freely, he will not repine At the favour he vouchsafes unto us;
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and thus wee see the three points that arise out of the text, and by this time we are entred into our worke, let us proceede with the pursuite of the first point, which is this, The offer of grace from God is altogether free.
and thus we see the three points that arise out of the text, and by this time we Are entered into our work, let us proceed with the pursuit of the First point, which is this, The offer of grace from God is altogether free.
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There is nothing but onely Gods will that moves him, nothing but his owne good pleasure that perswades him to shew mercy to a poore soule, there is nothing out of God that can move him,
There is nothing but only God's will that moves him, nothing but his own good pleasure that persuades him to show mercy to a poor soul, there is nothing out of God that can move him,
In the 21 of the Revel. 6. there is a marvelous pregnant place for this purpose, there saith the text, I will give unto him that is a thirst, of the fountaine of the water of life freely.
In the 21 of the Revel. 6. there is a marvelous pregnant place for this purpose, there Says the text, I will give unto him that is a thirst, of the fountain of the water of life freely.
and therefore it is observeable in the 4. of Zach. 7.9. in the building of the materiall Temple, the text saith, That Zerubbabels hands which had layd the foundation thereof, should finish it.
and Therefore it is observable in the 4. of Zach 7.9. in the building of the material Temple, the text Says, That Zerubbabels hands which had laid the Foundation thereof, should finish it.
the Lord he answers this secret objection of theirs, and tels them the gold is mine, the silver is mine, the hands of Zeru•babell that hath layd the first stone, shall bring forth the headstone thereof, and what is the ground of all this, the reason is rendered in the 7. vers. All the people shall cry grace, grace;
the Lord he answers this secret objection of theirs, and tells them the gold is mine, the silver is mine, the hands of Zeru•babell that hath laid the First stone, shall bring forth the headstone thereof, and what is the ground of all this, the reason is rendered in the 7. vers. All the people shall cry grace, grace;
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as if they had said, Grace hath sent meanes, grace hath continued means, grace hath given us hearts to use the means, all is grace, nothing but grace and mercy hath done it;
as if they had said, Grace hath sent means, grace hath continued means, grace hath given us hearts to use the means, all is grace, nothing but grace and mercy hath done it;
when Adam had spent the patrimony which God had given him, it was free whether God would set him up againe or no, free it was in God the Father, which appointed the Sonne as the meanes;
when Adam had spent the patrimony which God had given him, it was free whither God would Set him up again or no, free it was in God the Father, which appointed the Son as the means;
Secondly, as it is free in regard of the appointing the meanes, so likewise in regard of the Revelation of the meanes to any soule, it was free with God,
Secondly, as it is free in regard of the appointing the means, so likewise in regard of the Revelation of the means to any soul, it was free with God,
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he may take the meanes from one man, and give it to another, he may send his Gospell and the meanes of Salvation to one poore soule, to one poore towne in a Shire or County,
he may take the means from one man, and give it to Another, he may send his Gospel and the means of Salvation to one poor soul, to one poor town in a Shire or County,
and not to another, according to his owne good pleasure, for his mercy is free, looke into the 17 of the Acts the 30. together with the 6 of the Acts the 1. for those two places interpret one another, in the 17 of Acts the 30. the text saith, And the times of this ignorance God winked at, now the word winked as is the sa•e with the word neglected Act. 6.1.
and not to Another, according to his own good pleasure, for his mercy is free, look into the 17 of the Acts the 30. together with the 6 of the Acts the 1. for those two places interpret one Another, in the 17 of Acts the 30. the text Says, And the times of this ignorance God winked At, now the word winked as is the sa•e with the word neglected Act. 6.1.
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there saith the text, There arose a murmuring of the Grecians against the Hebrewes, because their widdowes were neglected in the dayly ministration, the word in the Originall, signifies not to regard a thing,
there Says the text, There arose a murmuring of the Greeks against the Hebrews, Because their widow's were neglected in the daily ministration, the word in the Original, signifies not to regard a thing,
and the same doth the word winked at •ignifie, in Acts 17.30. The Lord winked at this ignorance, as if he should say, the Lord over-looked and regarded it not:
and the same does the word winked At •ignifie, in Acts 17.30. The Lord winked At this ignorance, as if he should say, the Lord overlooked and regarded it not:
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and that they worke upon the soules of men, 1 Cor. 1.21. there saith the text, after that in the wisdome of God, the world by wisedome knew not God, it pleased God by the foolishnesse of Preaching, to save them that beleeve:
and that they work upon the Souls of men, 1 Cor. 1.21. there Says the text, After that in the Wisdom of God, the world by Wisdom knew not God, it pleased God by the foolishness of Preaching, to save them that believe:
and this was the cause of our Saviour Christs great thankes-giving, Math. 11.25, 26. many poore soules were converted by the Preaching of his Apostles,
and this was the cause of our Saviour Christ great thanksgiving, Math. 11.25, 26. many poor Souls were converted by the Preaching of his Apostles,
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Namely that the offer of grace is free, free in regard of the meanes that God hath appointed free in regard of the Revelation of the means appointed, free in regard of the blessing of the meanes revealed.
Namely that the offer of grace is free, free in regard of the means that God hath appointed free in regard of the Revelation of the means appointed, free in regard of the blessing of the means revealed.
and have done so also, and offered money, that he might receive that gift, but marke how Saint Peter tooke him up with indignation, Thy money perish with thee,
and have done so also, and offered money, that he might receive that gift, but mark how Saint Peter took him up with Indignation, Thy money perish with thee,
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It was a marvelous fearefull sin, and therefore the Apostle Peter, bad him pray that if it were possible, the thought of his heart might bee forgiven him.
It was a marvelous fearful since, and Therefore the Apostle Peter, bade him pray that if it were possible, the Thought of his heart might be forgiven him.
but in the 3. of the Prov. 14, 15. Salomon saith, That the Merchandize of Wisedome (that is, of the wisedome of God, wrought by the Spirit of God) is better than the Merchandize of silver,
but in the 3. of the Curae 14, 15. Solomon Says, That the Merchandise of Wisdom (that is, of the Wisdom of God, wrought by the Spirit of God) is better than the Merchandise of silver,
Thirdly, a man naturally hath no ground whereby he can challenge this by way of promise from the Lord, no naturall man hath any promise in this kind, The promises are Yea and Amen, to them that are in Christ;
Thirdly, a man naturally hath no ground whereby he can challenge this by Way of promise from the Lord, no natural man hath any promise in this kind, The promises Are Yea and Amen, to them that Are in christ;
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to them that are called, and converted and brought home to Christ, to those they are all, yea, confirmed; and amen, concluded; yea, made; and amen, performed:
to them that Are called, and converted and brought home to christ, to those they Are all, yea, confirmed; and Amen, concluded; yea, made; and Amen, performed:
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and therefore all the plagues and punishments that befall wicked men, are the fruits of their owne labours, they are their owne, they have the fruit of their owne tree;
and Therefore all the plagues and punishments that befall wicked men, Are the fruits of their own labours, they Are their own, they have the fruit of their own tree;
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In the 3. of Esay, the 9. there saith the text, Woe unto the wicked, for they have rewarded evill to their owne soules, the reward of their hands shall bee giver them,
In the 3. of Isaiah, the 9. there Says the text, Woe unto the wicked, for they have rewarded evil to their own Souls, the reward of their hands shall be giver them,
but as for the obtaining of Christ, and of grace and salvation, there is nothing that can doe it, it is of the free mercy and goodnesse of God Godlinesse •s great gaine, saith the Apostle, it hath the promise of this life,
but as for the obtaining of christ, and of grace and salvation, there is nothing that can do it, it is of the free mercy and Goodness of God Godliness •s great gain, Says the Apostle, it hath the promise of this life,
for we have nothing can purchase grace, wee can do nothing that can procure grace, wee have no right whereby wee may challenge grace by way of promise naturally,
for we have nothing can purchase grace, we can do nothing that can procure grace, we have no right whereby we may challenge grace by Way of promise naturally,
First, for the Saints of God that have received grace, I beseech you thinke of it, it is a truth that cannot be denied, proved by reason strong, and Scripture plaine;
First, for the Saints of God that have received grace, I beseech you think of it, it is a truth that cannot be denied, proved by reason strong, and Scripture plain;
the freer the grace of God is which hee offereth unto us, the greater our thanksgiving, the greater the acknowledgement of the goodnesse of the Lord ought to bee:
the freer the grace of God is which he Offereth unto us, the greater our thanksgiving, the greater the acknowledgement of the Goodness of the Lord ought to be:
for this proceedeth altogether of his free mercy, looke up therefore unto God, and blesse God for it, this is that which did drive the Prophet Micah to a stand, Mica. 7.18, 19. there faith he, Who is a Godlike unto our God, that pardoneth iniquities,
for this Proceedeth altogether of his free mercy, look up Therefore unto God, and bless God for it, this is that which did drive the Prophet micah to a stand, Mica. 7.18, 19. there faith he, Who is a Godlike unto our God, that Pardoneth iniquities,
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why? because his mercy pleased him, because hee delighteth in goodnesse, no God like Iehovah, no Redeemer like Christ, no Comforter like the Spirit, all sins pardoned,
why? Because his mercy pleased him, Because he delights in Goodness, no God like Jehovah, no Redeemer like christ, no Comforter like the Spirit, all Sins pardoned,
or did any thing that could deserve this at his hands, but it was his free mercy that moved him, all our peevishnesse, all our loosenesse, all our carelesnesse, all our sinnes subdued,
or did any thing that could deserve this At his hands, but it was his free mercy that moved him, all our peevishness, all our looseness, all our carelessness, all our Sins subdued,
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no grace, no goodnesse, no compassion, like unto this, and therefore you poore Saints that have received any grace from the hand of the Lord, goe into some secret place,
no grace, no Goodness, no compassion, like unto this, and Therefore you poor Saints that have received any grace from the hand of the Lord, go into Some secret place,
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and sits in the same seate with me, how is it that such a poore man or woman is still in the gall of bitternesse, in the bond of iniquity, still in the snare of death,
and sits in the same seat with me, how is it that such a poor man or woman is still in the Gall of bitterness, in the bound of iniquity, still in the snare of death,
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and under the power of Satan; Father how comes it? why is it that my mind is enlightned? why was my heart humbled? why didst thou give me any care to walke with thee,
and under the power of Satan; Father how comes it? why is it that my mind is enlightened? why was my heart humbled? why didst thou give me any care to walk with thee,
and a poore woman on another, when the Lord Iesus saw this, why I blesse thee Father saith he Lord of heaven and earth, that thou hast revealed these things to the poore of the world,
and a poor woman on Another, when the Lord Iesus saw this, why I bless thee Father Says he Lord of heaven and earth, that thou hast revealed these things to the poor of the world,
take this to your hearts, the poore receive the Gospell, the rich they are so full and so delighted in these earthly things, here below, that they have no roome for any spirituall grace;
take this to your hearts, the poor receive the Gospel, the rich they Are so full and so delighted in these earthly things, Here below, that they have no room for any spiritual grace;
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and from the rich, and from the noble, and hast revealed them unto babes, that thou hast taught me, a poore silly creature, that thou hast wrought upon my heart,
and from the rich, and from the noble, and hast revealed them unto babes, that thou hast taught me, a poor silly creature, that thou hast wrought upon my heart,
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nor salvation, many great ones, and mighty ones thou hast sent packing to hell, but me a blind creature, out of a poore cottage, out of a corner of hell, thou hast plucked and given me salvation:
nor salvation, many great ones, and mighty ones thou hast sent packing to hell, but me a blind creature, out of a poor cottage, out of a corner of hell, thou hast plucked and given me salvation:
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What, shalt thou give thy selfe freely for my poore soule• and shall not I give thee a good action freely? thus stirre up your owne hearts to blesse God for this his great mercy:
What, shalt thou give thy self freely for my poor soule• and shall not I give thee a good actium freely? thus stir up your own hearts to bless God for this his great mercy:
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The second use is to the wicked themselves, those that yet want this mercy, to those that are yet in the gall of bitternesse, is it so that Gods grace and mercy is altogether free;
The second use is to the wicked themselves, those that yet want this mercy, to those that Are yet in the Gall of bitterness, is it so that God's grace and mercy is altogether free;
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and buy without money, as if he should say, If you will but come and take grace, this is all God lookes for, all that the Lord expects and desires, you may have it for the taking, you may receive grace for the carrying of it away,
and buy without money, as if he should say, If you will but come and take grace, this is all God looks for, all that the Lord expects and Desires, you may have it for the taking, you may receive grace for the carrying of it away,
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though your weaknesse be great, and your infirmities many, yet if you have but ability to take grace and carry it away, this is enough, this is all that God requires at your hands;
though your weakness be great, and your infirmities many, yet if you have but ability to take grace and carry it away, this is enough, this is all that God requires At your hands;
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and say, Why, did God convert Saul, call Abraham, and humble Manasses, why? God did this freely, of his free mercy and goodnesse, did hee? and why then may not I receive this mercy from the hand of the Lord also? and when your owne weakenesses trouble you,
and say, Why, did God convert Saul, call Abraham, and humble Manasses, why? God did this freely, of his free mercy and Goodness, did he? and why then may not I receive this mercy from the hand of the Lord also? and when your own Weaknesses trouble you,
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and say, I can doe nothing that can procure grace, no more could David, I have nothing that can purchase favour and mercy at Gods hands, no more had Saul, and yet God was mercifull to them:
and say, I can do nothing that can procure grace, no more could David, I have nothing that can purchase favour and mercy At God's hands, no more had Saul, and yet God was merciful to them:
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In the 3. of Ionah, the 9. vers. there the people of Niniveh say, Who can tell if God will turne and repent, The Lord there had sent the Prophet Ionah, to prophecy against Niniveh, That within forty dayes it should be destroyed, When the people heard this, there was a fast proclaimed,
In the 3. of Jonah, the 9. vers. there the people of Nineveh say, Who can tell if God will turn and Repent, The Lord there had sent the Prophet Jonah, to prophecy against Nineveh, That within forty days it should be destroyed, When the people herd this, there was a fast proclaimed,
and heare Sermons so often, and still waite? aye and blesse God that thou mayst waite, blesse God that thou hast not beene long since confounded, that God hath not long before this time sent thee packing to hell,
and hear Sermons so often, and still wait? aye and bless God that thou Mayest wait, bless God that thou hast not been long since confounded, that God hath not long before this time sent thee packing to hell,
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shalt thou waite? aye, and blesse God that thou mayst waite, before thou goest hence, and hee no more seene, Psal. 69.3. there saith the Prophet David, I am weary of my crying, my throat is dryed, mine eyes faile while I waite for my God;
shalt thou wait? aye, and bless God that thou Mayest wait, before thou goest hence, and he no more seen, Psalm 69.3. there Says the Prophet David, I am weary of my crying, my throat is dried, mine eyes fail while I wait for my God;
did David waite thus that was a King? and why mayst not thou waite? why mayst not thou stay looking for the salvation of the Lord, shut downe those proud hearts and lofty spirits of yours which think themselves too good to waite the Lords leisure,
did David wait thus that was a King? and why Mayest not thou wait? why Mayest not thou stay looking for the salvation of the Lord, shut down those proud hearts and lofty spirits of yours which think themselves too good to wait the lords leisure,
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see what Paul did, when his heart began to grapple with God, why, who art thou O man, saith he, that thou liftest up thy selfe against God, as if hee had sayd, Art not thou a damned creature, sinfull dust and ashes,
see what Paul did, when his heart began to grapple with God, why, who art thou Oh man, Says he, that thou liftest up thy self against God, as if he had said, Art not thou a damned creature, sinful dust and Ashes,
and say, who art thou damned sinnefull soule, that darst thus stand against God? what if I had gone to hell long before this? why, I had had my portion,
and say, who art thou damned sinful soul, that Darest thus stand against God? what if I had gone to hell long before this? why, I had had my portion,
downe with those proud imaginations and lofty thoughts that arise in mans heart, and resolve with David to waite for the Salvation of the Lord, with God is the gate of mercy,
down with those proud Imaginations and lofty thoughts that arise in men heart, and resolve with David to wait for the Salvation of the Lord, with God is the gate of mercy,
& the fountaine of mercy, and this mercy is free, & therefore use the meanes still though God heare not, pray still though he accept not, resolve though thy heart fails,
& the fountain of mercy, and this mercy is free, & Therefore use the means still though God hear not, pray still though he accept not, resolve though thy heart fails,
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for saith the text, whosoever Will let him take of the water of life freely, and heere we have the reasonablenesse of the condition, together with the universality of it, it is not a great thing that God calleth for,
for Says the text, whosoever Will let him take of the water of life freely, and Here we have the reasonableness of the condition, together with the universality of it, it is not a great thing that God calls for,
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so that the doctrine which ariseth naturally out of the text, and which is the second generall circumstance of preparation is this, viz. that the soule must bee willing to receive Christ and grace,
so that the Doctrine which arises naturally out of the text, and which is the second general circumstance of preparation is this, viz. that the soul must be willing to receive christ and grace,
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& the knocking is the striving of the Lord in the use of the means, God stands this day & knocks at this and all other the like opportunities, the Lord knockes this day,
& the knocking is the striving of the Lord in the use of the means, God Stands this day & knocks At this and all other the like opportunities, the Lord knocks this day,
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and will come and knocke againe the next Sabbath, and the next, the next Lecture, and the next opportunity, when the minister comes God comes, when he perswades God perswades,
and will come and knock again the next Sabbath, and the next, the next Lecture, and the next opportunity, when the minister comes God comes, when he persuades God persuades,
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what a strange phrase is this, If he will follow me let him, it is a pretty collection of Divines out of that place, that a man must will to follow Christ before he can follow him, the truth is, the will never commeth after the following of God,
what a strange phrase is this, If he will follow me let him, it is a pretty collection of Divines out of that place, that a man must will to follow christ before he can follow him, the truth is, the will never comes After the following of God,
then all goes forward cheerefully, this will is the great wheele that turnes all, and the power of the soule, that workes all in this case, and we may observe when the Lord is pleased to prepare a people for ruine, hee then shutts up the doore of their hearts, in the Acts 28.27. there saith the text, The heart of this people is wa••ed gross;
then all Goes forward cheerfully, this will is the great wheel that turns all, and the power of the soul, that works all in this case, and we may observe when the Lord is pleased to prepare a people for ruin, he then shutts up the door of their hearts, in the Acts 28.27. there Says the text, The heart of this people is wa••ed gross;
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and heare with their e••es, and understand with their hearts, and should be converted, and I should heale them, in the 24. verse saith the text, some beleeved and some beleeved not, how comes this to passe now, that some beleeved not, the reason is •endred in the 27 verse, the heart of this people is waxen fat, or gros; s; e,
and hear with their e••es, and understand with their hearts, and should be converted, and I should heal them, in the 24. verse Says the text, Some believed and Some believed not, how comes this to pass now, that Some believed not, the reason is •endred in the 27 verse, the heart of this people is waxed fat, or gros; s; e,
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and this is the fore-runner of confusion, some beleeved and some beleeved not, why their hearts were fatted up, they had no will to receive Christ and Salvation by him,
and this is the forerunner of confusion, Some believed and Some believed not, why their hearts were fatted up, they had no will to receive christ and Salvation by him,
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before he will bestow it upon him, and therefore in the 5 of Iohn the 40. the text saith Ye will not come to me that you may have life, and this is the reason that they had not life,
before he will bestow it upon him, and Therefore in the 5 of John the 40. the text Says You will not come to me that you may have life, and this is the reason that they had not life,
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and herein lies the difference, so it is with the nature of man fallen from God, the wheele of his will, that is, the power of his understanding remaineth still, the nature of the soule still existeth,
and herein lies the difference, so it is with the nature of man fallen from God, the wheel of his will, that is, the power of his understanding remains still, the nature of the soul still existeth,
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for then the devils should be saved, for they have a naturall will, and therefore in the second place, by will in Scripture, we must understand the actions and operations, which proceed from the natural faculty of this will which God hath wrought in us, it implyeth any act issuing from this faculty upon any object;
for then the Devils should be saved, for they have a natural will, and Therefore in the second place, by will in Scripture, we must understand the actions and operations, which proceed from the natural faculty of this will which God hath wrought in us, it Implies any act issuing from this faculty upon any Object;
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or else he cannot lay hold upon it, so it is with the hand of the soule, this will is the hand of the soule, a man must therefore turne his will towards a thing and open it selfe, the hand of the soule must be open before it can close with and fasten upon a thing, and this is meant here;
or Else he cannot lay hold upon it, so it is with the hand of the soul, this will is the hand of the soul, a man must Therefore turn his will towards a thing and open it self, the hand of the soul must be open before it can close with and fasten upon a thing, and this is meant Here;
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but is displeasing unto them, they say, they will not have it, they will not, the soule shuts it selfe against that thing, it turnes away from that thing,
but is displeasing unto them, they say, they will not have it, they will not, the soul shuts it self against that thing, it turns away from that thing,
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and will by no meanes receive it, Exodus the 7. Chapter, 13, 14. verses, There the Text saith, The Lord hardened Pharaohs heart, that he harkened not unto them,
and will by no means receive it, Exodus the 7. Chapter, 13, 14. Verses, There the Text Says, The Lord hardened Pharaohs heart, that he hearkened not unto them,
as the Lord had said, and the Lord said unto Moses, Pharaohs heart is hardned, he refuseth to let the people goe, he hardned his heart, that is, he shut his soule against the commandment of the Lord,
as the Lord had said, and the Lord said unto Moses, Pharaohs heart is hardened, he Refuseth to let the people go, he hardened his heart, that is, he shut his soul against the Commandment of the Lord,
and against the advice of Mose•, and he would not let the people goe, hee would not take hold of the Command of God to performe it, hee clasped his heart together as it were, that his heart might not fasten upon Gods Commandment,
and against the Advice of Mose•, and he would not let the people go, he would not take hold of the Command of God to perform it, he clasped his heart together as it were, that his heart might not fasten upon God's Commandment,
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The second thing considerable is, how this act of the Will? how this opening of the soule doth discover it selfe? how a man shall come to know when he wills grace?
The second thing considerable is, how this act of the Will? how this opening of the soul does discover it self? how a man shall come to know when he wills grace?
but turneth from this evill, if it apprehend it as an evill, hence it is that a proud heart loveth proud courses, a covetous heart covetous courses, a malicious heart malicious courses and practises,
but turns from this evil, if it apprehend it as an evil, hence it is that a proud heart loves proud courses, a covetous heart covetous courses, a malicious heart malicious courses and practises,
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so it must apprehend the excellency of it before it can will it truely, this is that which carryeth the will of a man unto a thing, the will will never otherwise entertaine a thing. The 2d.
so it must apprehend the excellency of it before it can will it truly, this is that which Carrieth the will of a man unto a thing, the will will never otherwise entertain a thing. The 2d.
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as may be answerable to the nature of the good which it esteemeth, as things of greater worth, a man chooseth with greater affectiō, things of lesser worth, with lesser affection, he will choose the best things in the first place,
as may be answerable to the nature of the good which it esteems, as things of greater worth, a man chooses with greater affection, things of lesser worth, with lesser affection, he will choose the best things in the First place,
and chooseth it according to the price and excellency thereof, but in the third place, the heart giveth up it selfe unto that thing which it hath chosen.
and chooses it according to the price and excellency thereof, but in the third place, the heart gives up it self unto that thing which it hath chosen.
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A man chooseth a wife a right, he will have the woman whom hee hath chosen, take that possession of his heart as becommeth a wife in that case, otherwise if a man say, be choose such a man to be king over him,
A man chooses a wife a right, he will have the woman whom he hath chosen, take that possession of his heart as becomes a wife in that case, otherwise if a man say, be choose such a man to be King over him,
and will not give up his obedience unto him, nor suffer him to exercise authority over him, this man doth not choose him as a king, but rather as a servant;
and will not give up his Obedience unto him, nor suffer him to exercise Authority over him, this man does not choose him as a King, but rather as a servant;
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when he hath him in an high estimation, answerable to the worth of him, when a poore soule can put a price upon the Lord Iesus, answerable to the sufficiency that is in him,
when he hath him in an high estimation, answerable to the worth of him, when a poor soul can put a price upon the Lord Iesus, answerable to the sufficiency that is in him,
therefore will I hope in him, now a mans portion is his chiefest good, and David also saith, thy Commandements have I chosen as mine inheritance, that is,
Therefore will I hope in him, now a men portion is his chiefest good, and David also Says, thy commandments have I chosen as mine inheritance, that is,
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So when the soule can truely apprehend that Christ is the better part, when the soule can say it is not necessary to bee rich, it is not necessary to be learned, it is not necessary to be honourable,
So when the soul can truly apprehend that christ is the better part, when the soul can say it is not necessary to be rich, it is not necessary to be learned, it is not necessary to be honourable,
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and his soule almost staggered when he saw the wicked prosper in the world, and increase in riches, In vaine saith he have I washed my hands in innocency,
and his soul almost staggered when he saw the wicked prosper in the world, and increase in riches, In vain Says he have I washed my hands in innocency,
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and knew their end, how God did set them in slippery places, and did cast them downe into destruction, when he saw that his portion was better than theirs, then hee cryes out;
and knew their end, how God did Set them in slippery places, and did cast them down into destruction, when he saw that his portion was better than theirs, then he cries out;
Whom have I in heaven but thee, and who is there in earth, that I desire in comparison of thee, as who should say, take your gold give mee Christ, take your pel•e give mee grace, Whom have I in heaven but thee, then the heart chooseth God,
Whom have I in heaven but thee, and who is there in earth, that I desire in comparison of thee, as who should say, take your gold give me christ, take your pel•e give me grace, Whom have I in heaven but thee, then the heart chooses God,
and who is there in earth as I desire in comparison of thee, and therefore in the last verse of that Psalme hee saith, It is good for me to draw nigh to God, as who should say let the covetous man have his money and pelfe,
and who is there in earth as I desire in comparison of thee, and Therefore in the last verse of that Psalm he Says, It is good for me to draw High to God, as who should say let the covetous man have his money and pelf,
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and let the ambitious man have his honours and proferments, but it is good for my soule to draw name to the Lord, and therefore it is sayd, Heb. 11.24.
and let the ambitious man have his honours and proferments, but it is good for my soul to draw name to the Lord, and Therefore it is said, Hebrew 11.24.
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that Moses when he was come to yeares, he refus•d to be called the Sonne of Pharoahs daughter, chousing rather to suffer affliction with the people of God, than 〈 ◊ 〉 enjoy the pleasures of sinne for a season, as who should say, Let me suffer persecution, let me have neither coate to my backe,
that Moses when he was come to Years, he refus•d to be called the Son of Pharaohs daughter, choosing rather to suffer affliction with the people of God, than 〈 ◊ 〉 enjoy the pleasures of sin for a season, as who should say, Let me suffer persecution, let me have neither coat to my back,
nor meate to my belly, let me dye in prison, let me undergoe any crosse or calamity, give me but Christ and I care not whatsoever becomes of me, this is to will Christ Iesus,
nor meat to my belly, let me die in prison, let me undergo any cross or calamity, give me but christ and I care not whatsoever becomes of me, this is to will christ Iesus,
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he that chooseth a wise, he is not said to choose her, unlesse he choose her to be in that place which best befits her, he that saith hee chooseth a wife,
he that chooses a wise, he is not said to choose her, unless he choose her to be in that place which best befits her, he that Says he chooses a wife,
and this is the second thing, wherein the willing of Christ is discovered, namely when the soule chooseth Christ in the first place, answerable to the excellency that is in him.
and this is the second thing, wherein the willing of christ is discovered, namely when the soul chooses christ in the First place, answerable to the excellency that is in him.
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as well as to choose it, and the stomach that chooseth meate, when it hath such liking to any dyer, that it openeth it selfe and receiveth it, and closeth with it;
as well as to choose it, and the stomach that chooses meat, when it hath such liking to any dyer, that it Openeth it self and receives it, and closeth with it;
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thus naturally out of the power of nature? I answere no, it is beyond the power of man, to will Christ and grace naturally, it is the free gift of God;
thus naturally out of the power of nature? I answer no, it is beyond the power of man, to will christ and grace naturally, it is the free gift of God;
but if you have no vessels to receive, no wills to embrace it, no heart to entertaine it, all this mercy of God, grace of God, love of God, will fall downe at your feete, you may carry away some words in your mouthes,
but if you have no vessels to receive, no wills to embrace it, no heart to entertain it, all this mercy of God, grace of God, love of God, will fallen down At your feet, you may carry away Some words in your mouths,
but unlesse you have a will to receive grace, it will never dwell in your hearts, it is impossible that the soule should receive grace and Salvation by the Lord Iesus,
but unless you have a will to receive grace, it will never dwell in your hearts, it is impossible that the soul should receive grace and Salvation by the Lord Iesus,
unlesse it hath a will to entertaine him, for common sence telleth us, that those actions that have relation one to another cannot bee done one without the other;
unless it hath a will to entertain him, for Common sense Telleth us, that those actions that have Relation one to Another cannot be done one without the other;
before hee can receive Christ and grace, then this condemneth that carnall conceit of a company of poore deluded persons in the world that thinke they may receive grace upon other conditions than the word hath revealed, upon other conditions than Christ ever made agreement with them;
before he can receive christ and grace, then this Condemneth that carnal conceit of a company of poor deluded Persons in the world that think they may receive grace upon other conditions than the word hath revealed, upon other conditions than christ ever made agreement with them;
and if a man presse upon them, and say, the truth is, the world knowes it, that you live in base courses, a common swearer you are, a covetous wretch, a base usurer, that loves your money more than God;
and if a man press upon them, and say, the truth is, the world knows it, that you live in base courses, a Common swearer you Are, a covetous wretch, a base usurer, that loves your money more than God;
but thus a thousand poore soules goe to hell hood-winckt after this fashion, they have invented a shorter cut to heaven, they have invented a new way, a backe doore to heaven and happinesse more than the word ever discovered.
but thus a thousand poor Souls go to hell hood-winckt After this fashion, they have invented a shorter Cut to heaven, they have invented a new Way, a back door to heaven and happiness more than the word ever discovered.
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Is it thus in the word, hee that saith hee hath grace hath grace, if a man professe grace he cannot bee without grace, no, no, it is not thus in Scripture, the text saith, He that wils grace, that is hee that hath a heart to receive grace, he shall have grace, not hee that saith and professeth that he hath grace, but hee that wils it:
Is it thus in the word, he that Says he hath grace hath grace, if a man profess grace he cannot be without grace, no, no, it is not thus in Scripture, the text Says, He that wills grace, that is he that hath a heart to receive grace, he shall have grace, not he that Says and Professes that he hath grace, but he that wills it:
Thou sayest thou prizest Christ above all things, and yet thou wilt not lose a base sinne for Christ, thou wilt not forsake any wicked lust or corruption for Christ;
Thou Sayest thou prizest christ above all things, and yet thou wilt not loose a base sin for christ, thou wilt not forsake any wicked lust or corruption for christ;
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no, no, those very words will condemne me, because my heart goes not with my words, it had beene farre better for these men that they never had spoke these things,
no, no, those very words will condemn me, Because my heart Goes not with my words, it had been Far better for these men that they never had spoke these things,
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and therefore know that words will not carry all away, to say we repent and beleeve and have grace, these doe us no good at all, wee must will grace before wee shall have grace,
and Therefore know that words will not carry all away, to say we Repent and believe and have grace, these doe us not good At all, we must will grace before we shall have grace,
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The second use is a word of terror, to shake the hearts of all wretched sinfull creatures under heaven, those whom wee may condemne out of their owne mouthes, they professe they will not have grace,
The second use is a word of terror, to shake the hearts of all wretched sinful creatures under heaven, those whom we may condemn out of their own mouths, they profess they will not have grace,
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The Lord tendereth grace, happinesse, and salvation unto us, and yet many do professe they will not come, they will not attend upon God in his ordinances, they will not embrace,
The Lord tendereth grace, happiness, and salvation unto us, and yet many do profess they will not come, they will not attend upon God in his ordinances, they will not embrace,
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nor they will not entertaine Christ and grace and salvation, they will not come to the meanes of grace and therefore they shall never have grace, they never shall bee made partakers of it.
nor they will not entertain christ and grace and salvation, they will not come to the means of grace and Therefore they shall never have grace, they never shall be made partakers of it.
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And did these spirits thinke yee dye in those times, are not some such now among us in these times, wherein men say, wee will not reforme our families,
And did these spirits think ye die in those times, Are not Some such now among us in these times, wherein men say, we will not reform our families,
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nor wee will not pray with them, wee will not keepe the Sabbaths, nor wee will not leave our swearing and our swaggering, our pride and our covetousnesse;
nor we will not pray with them, we will not keep the Sabbaths, nor we will not leave our swearing and our swaggering, our pride and our covetousness;
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and wee will sweare still, wee will not amend our lives, nor reforme our families, in what a miserable accursed damnable estate are those men, they will not leave and forsake their lewd practises,
and we will swear still, we will not amend our lives, nor reform our families, in what a miserable accursed damnable estate Are those men, they will not leave and forsake their lewd practises,
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I answer, is it nor in your power to plucke your children and your servants into the Lords house on the Sabbath day, is it not in your power to use the meanes whereby you may reforme your lives? you can doe it,
I answer, is it nor in your power to pluck your children and your Servants into the lords house on the Sabbath day, is it not in your power to use the means whereby you may reform your lives? you can do it,
and much, they say they will doe for the Lord Iesus, but they are like unto those in the 42. of Ieremy, the 20. verse, marke what the text saith there, Yee dissembled in your hearts, whe• you sent me to the Lord our God, saying, Pray for us unto the Lord our God,
and much, they say they will do for the Lord Iesus, but they Are like unto those in the 42. of Ieremy, the 20. verse, mark what the text Says there, Ye dissembled in your hearts, whe• you sent me to the Lord our God, saying, Pray for us unto the Lord our God,
and yet you will be idle still, and loose still, and therefore you never yet willed Christ, you never yet prized him aright, you never truely chose him,
and yet you will be idle still, and lose still, and Therefore you never yet willed christ, you never yet prized him aright, you never truly chosen him,
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after all the cost and care that God hath bestowed upon us, have we not yet a heart to will grace and desire the Lord Iesus, many mercies have beene vouchsafed unto us, many judgements removed from us, there is no nation that God hath dealt so mercifully with, as with us;
After all the cost and care that God hath bestowed upon us, have we not yet a heart to will grace and desire the Lord Iesus, many Mercies have been vouchsafed unto us, many Judgments removed from us, there is no Nation that God hath dealt so mercifully with, as with us;
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and hast thou not yet a heart, not yet a will to entertaine Christ the world carries al, pleasure carries all, profit beares all away, malice carries away all:
and hast thou not yet a heart, not yet a will to entertain christ the world carries all, pleasure carries all, profit bears all away, malice carries away all:
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and prize the Lawes of •od above liberty and peace profit and pleasure; there is nothing wanting on Gods part, hee gives peace still, and the Gospell still,
and prize the Laws of •od above liberty and peace profit and pleasure; there is nothing wanting on God's part, he gives peace still, and the Gospel still,
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thou hast a good house and good land, and many mercies are vouchsafed unto thee and not yet a good heart what a misery is this not yet a will to embrace Christ, and receive grace;
thou hast a good house and good land, and many Mercies Are vouchsafed unto thee and not yet a good heart what a misery is this not yet a will to embrace christ, and receive grace;
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why what a lamentable condition is this? and therefore in the last place it is a word of Exhortation to every soule here present, to labour now to begin at the right end,
why what a lamentable condition is this? and Therefore in the last place it is a word of Exhortation to every soul Here present, to labour now to begin At the right end,
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and take a right course, and follow the path that God hath chalked out unto us, in a word, we see it is come to this passe that all is grown to an outside, every man must be a Christian & go to heaven,
and take a right course, and follow the path that God hath chalked out unto us, in a word, we see it is come to this pass that all is grown to an outside, every man must be a Christian & go to heaven,
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and reason thus, with your owne hearts, and say, it is not enough to bring my mouth and profession to the Word of the, Lord but heart what sayst thou? in the meane time, I can talke of religion and many good matters,
and reason thus, with your own hearts, and say, it is not enough to bring my Mouth and profession to the Word of thee, Lord but heart what Sayest thou? in the mean time, I can talk of Religion and many good matters,
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but will what sayst thou? in the meane time, dost thou prize Christ above all things, dost thou choose Christ and grace above all other things in the world whatsoever? heart what sayst thou? dost thou open thy selfe and close with him,
but will what Sayest thou? in the mean time, dost thou prize christ above all things, dost thou choose christ and grace above all other things in the world whatsoever? heart what Sayest thou? dost thou open thy self and close with him,
and dost thou purpose never to forsake him? in the 32 of Deut. 42. there saith Moses to the people, Set your hearts to all the words which I testifie among you this day,
and dost thou purpose never to forsake him? in the 32 of Deuteronomy 42. there Says Moses to the people, Set your hearts to all the words which I testify among you this day,
for it is not a vaine thing for you because it is your life, and through this thing you shall prolong your dayes, so say I set your hearts to the word, labour to set your soules to the word of God,
for it is not a vain thing for you Because it is your life, and through this thing you shall prolong your days, so say I Set your hearts to the word, labour to Set your Souls to the word of God,
and now we come to the universality of it, the work of the Spirit is tendered to every one, whosoever will give way thus unto it grace is set open to all,
and now we come to the universality of it, the work of the Spirit is tendered to every one, whosoever will give Way thus unto it grace is Set open to all,
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and proclamed to all that will take it upon those tearmes before spoken of, & therfore saith the Text, Whosoever will, let him take of the water of life, the word in the originall is, every willing man, there is no man exempted, no man debarred, no man hindred to take grace upon those tearmes,
and proclaimed to all that will take it upon those terms before spoken of, & Therefore Says the Text, Whosoever will, let him take of the water of life, the word in the original is, every willing man, there is no man exempted, no man debarred, no man hindered to take grace upon those terms,
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nor the glorying man, but the willing man, so that this is the point, Whosoever in good earnest and in truth will have Christ, shall receive Christ and salvation by him, in the 10. of Luke ver. 5, 6. when our Saviour Christ sent out his Disciples to prepare way for himselfe, he saith, into what house soever ye enter, say first, peace be unto this house,
nor the glorying man, but the willing man, so that this is the point, Whosoever in good earnest and in truth will have christ, shall receive christ and salvation by him, in the 10. of Lycia ver. 5, 6. when our Saviour christ sent out his Disciples to prepare Way for himself, he Says, into what house soever you enter, say First, peace be unto this house,
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and if the sonne of peace be there, your peace shall rest upon it, if not, it shall turne to you againe, By peace is meant here, all prosperity whatsoever, all good, temporall and eternall, it was the manner of the ••lutation of the Hebrews to say, Peace be unto you, therin including all good things whatsoever,
and if the son of peace be there, your peace shall rest upon it, if not, it shall turn to you again, By peace is meant Here, all Prosperity whatsoever, all good, temporal and Eternal, it was the manner of the ••lutation of the Hebrews to say, Peace be unto you, therein including all good things whatsoever,
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now saith the Text, if the house be worthy, that is, if the house be truely disposed if the son of peace be there, that is, he which hath a soule so disposed towards peace,
now Says the Text, if the house be worthy, that is, if the house be truly disposed if the son of peace be there, that is, he which hath a soul so disposed towards peace,
and against peace in this kind, then let your peace returne to you againe, there is no footing for Salvation in the soule of that man that refuseth the Gospell,
and against peace in this kind, then let your peace return to you again, there is no footing for Salvation in the soul of that man that Refuseth the Gospel,
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but I perish with hunger, as who should say, Now I know what it is to be •n a fathers family, here no man considers mee• no man regards me or respects me;
but I perish with hunger, as who should say, Now I know what it is to be •n a Father's family, Here no man considers mee• no man regards me or respects me;
and though I bee 〈 ◊ 〉 sonne, yet there are many in my fathers house which are but servants, which have bread enough, •ut I though a sonne, have want of all things, and •m ready to famish;
and though I be 〈 ◊ 〉 son, yet there Are many in my Father's house which Are but Servants, which have bred enough, •ut I though a son, have want of all things, and •m ready to famish;
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nay, the Lord Iesus is fully contented when the soule commeth to give entertainment to him, this alone will give contentment wholy to the Lord Iesus Christ.
nay, the Lord Iesus is Fully contented when the soul comes to give entertainment to him, this alone will give contentment wholly to the Lord Iesus christ.
In the 5. of Deut. 29. when the people heard the voyce of Moses, and were •esolved to yeeld obedience to Gods Commandements, they sayd, Whatsoever the Lord hath spoken by thee, that will we doe:
In the 5. of Deuteronomy 29. when the people herd the voice of Moses, and were •esolved to yield Obedience to God's commandments, they said, Whatsoever the Lord hath spoken by thee, that will we do:
when the Lord heard that •hey would attend and obey his word which hee •oke by his servant Moses, these are very good words, saith the Lord, But oh that there were such a •eart in them to feare mee and keepe my Commandements alwayes, that it might bee well with them,
when the Lord herd that •hey would attend and obey his word which he •oke by his servant Moses, these Are very good words, Says the Lord, But o that there were such a •eart in them to Fear me and keep my commandments always, that it might be well with them,
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though there be many failings, and many distempers in a poore soule, yet when the heart is sound and sincere, that is that which giveth the Lord full contentment, hee goeth away fully satisfied, with that.
though there be many failings, and many distempers in a poor soul, yet when the heart is found and sincere, that is that which gives the Lord full contentment, he Goes away Fully satisfied, with that.
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In the 2. of Chron. 15.17. there the text saith of Asa, that hee did not take away the high places out of Israel, neverthelesse the heart of Asa was perfect all his d•yes:
In the 2. of Chronicles 15.17. there the text Says of Asa, that he did not take away the high places out of Israel, nevertheless the heart of Asa was perfect all his d•yes:
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and to fasten with the Lord Iesus, for it is a rule which we have i•••turall causes, that all good properly is the object o• the will of a man, truth is the object of the understanding,
and to fasten with the Lord Iesus, for it is a Rule which we have i•••turall Causes, that all good properly is the Object o• the will of a man, truth is the Object of the understanding,
the understanding that seeth truths, and discernes the excellency that is in God, but there is nothing that relisheth and tasteth the goodnesse which is in God but the will:
the understanding that sees truths, and discerns the excellency that is in God, but there is nothing that relisheth and tasteth the Goodness which is in God but the will:
the understanding is the Councell•r that seeth all, but the will is the Queene of the soule, that taketh all that good which the understanding seeth and discerneth,
the understanding is the Councell•r that sees all, but the will is the Queen of the soul, that Takes all that good which the understanding sees and discerneth,
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In the 2 of Hosea, and the beginning, this was the ground why the repentant Church came home to God, it is in the 2 of Hos. 7. there saith the text, She shall follow after her lovers, Hosea 2.7.
In the 2 of Hosea, and the beginning, this was the ground why the repentant Church Come home to God, it is in the 2 of Hos. 7. there Says the text, She shall follow After her lovers, Hosea 2.7.
she would returne to her first husband, she would give entertainement to the Lord, why, what is the reason of this? why saith she, it was better with me than, than it is now;
she would return to her First husband, she would give entertainment to the Lord, why, what is the reason of this? why Says she, it was better with me than, than it is now;
then it returneth to Christ, and this is the reason, why a reasonable creature onely is able to receive grace and salvation, reasonable creatures onely can receive it,
then it returns to christ, and this is the reason, why a reasonable creature only is able to receive grace and salvation, reasonable creatures only can receive it,
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because they onely have to receive it, so that we see the willingnesse of the soule is the heart, whereby we lay hold upon the Lord Iesus, whereby our soules are inabled to close with the graces and goodnesse of God.
Because they only have to receive it, so that we see the willingness of the soul is the heart, whereby we lay hold upon the Lord Iesus, whereby our Souls Are enabled to close with the graces and Goodness of God.
The third reason is this, because the want of this same willingnesse and heart to receive and embrace Christ and grace, is that which breaketh the match betweene God and the soule;
The third reason is this, Because the want of this same willingness and heart to receive and embrace christ and grace, is that which breaks the match between God and the soul;
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it is a point of some weighty consideration, there is no lacke on Gods part, there is no failings on Gods side which may hinder or debarre a poore soule from receiving the Lord Iesus Christ;
it is a point of Some weighty consideration, there is no lack on God's part, there is no failings on God's side which may hinder or debar a poor soul from receiving the Lord Iesus christ;
So that it is evident that there is no backwardnesse on Gods part, God doth freely will that every soule that heareth the Word of God and hath Christ offered, that they should receive the Lord Iesus and benefit thereby,
So that it is evident that there is no backwardness on God's part, God does freely will that every soul that hears the Word of God and hath christ offered, that they should receive the Lord Iesus and benefit thereby,
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and give entertainement to him, and this is that which breedeth the jarre betweene God and our soules, it is not want of obedience to the Commandements of God that will condemne,
and give entertainment to him, and this is that which breeds the jar between God and our Souls, it is not want of Obedience to the commandments of God that will condemn,
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and this is that which breaketh the match and breedeth the opposition betweene God and the soule, Matth. 23.37, 38. there saith our Saviour, O Ierusalem Ierusalem, thou which killest the Prophets and stonest them that are sent unto thee,
and this is that which breaks the match and breeds the opposition between God and the soul, Matthew 23.37, 38. there Says our Saviour, Oh Ierusalem Ierusalem, thou which Killest the prophets and Stonest them that Are sent unto thee,
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and this caused the jarre betweene the Lord and them, and therefore their house was left unto them desolate. So Psal. 81.13. there saith the text, Oh that may people Israel had hearkned unto me!
and this caused the jar between the Lord and them, and Therefore their house was left unto them desolate. So Psalm 81.13. there Says the text, O that may people Israel had hearkened unto me!
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all her other outward behaviour the man regardeth not, but counteth it as nothing, because her heart is not with him, (and as the phrase is) if she do not grant him her good will, all is worth nothing.
all her other outward behaviour the man Regardeth not, but counteth it as nothing, Because her heart is not with him, (and as the phrase is) if she do not grant him her good will, all is worth nothing.
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but if the soule doe not will Christ, if the heart doth not prize Christ, and choose him, and close with him, and fasten unto him, it is worth nothing.
but if the soul do not will christ, if the heart does not prize christ, and choose him, and close with him, and fasten unto him, it is worth nothing.
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If men wil professe faire to Christ, and say, he is welcome, and all this while doe not give Christ their soules and good wils, the Lord Iesus doth take himselfe as despised,
If men will profess fair to christ, and say, he is welcome, and all this while do not give christ their Souls and good wills, the Lord Iesus does take himself as despised,
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and counts himselfe as rejected in this kinde, and therefore we shall observe that God regards not any of our performances, if they bee not done from the heart. 2 Chron. 25.2.
and counts himself as rejected in this kind, and Therefore we shall observe that God regards not any of our performances, if they be not done from the heart. 2 Chronicles 25.2.
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the want of this doth breake the match betweene Christ and the soule, and therefore he that hath this will, shall s•rely have Christ, and salvation by him.
the want of this does break the match between christ and the soul, and Therefore he that hath this will, shall s•rely have christ, and salvation by him.
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The use of the point is threefold, it is a ground, first of instruction, here we may see and wonder at the riches of Gods bounty and goodnesse in his reasonable dealing with poore sinners, in that God doth not exact every thing at the utmost of us, he doth not require every thing in the utmost rigour, he doth not take poore sinners by the throat (as he did his fellow-servant) saying, Pay me that thou owest mee;
The use of the point is threefold, it is a ground, First of instruction, Here we may see and wonder At the riches of God's bounty and Goodness in his reasonable dealing with poor Sinners, in that God does not exact every thing At the utmost of us, he does not require every thing in the utmost rigour, he does not take poor Sinners by the throat (as he did his Fellow servant) saying, Pay me that thou owest me;
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there is no poore sinner, but he may send the Devill after him to dragge him into hell, he may justly say unto every sinfull soule, I gave thee perfect righteousnesse and holinesse and abilitie to performe obedience to all my commandements, either give mee that I expected from thee,
there is no poor sinner, but he may send the devil After him to drag him into hell, he may justly say unto every sinful soul, I gave thee perfect righteousness and holiness and ability to perform Obedience to all my Commandments, either give me that I expected from thee,
but the condition is this, If any poore soule will take mercy offered and receive grace tendered unto him, he shall have mercy, hee shall receive grace;
but the condition is this, If any poor soul will take mercy offered and receive grace tendered unto him, he shall have mercy, he shall receive grace;
as if God should say, Thou art a poore sinfull creature, many weakenesses are with thee, many imperfections trouble thee, many corruptions doe oppresse thee, I require no exaction of thee,
as if God should say, Thou art a poor sinful creature, many Weaknesses Are with thee, many imperfections trouble thee, many corruptions do oppress thee, I require no exaction of thee,
This is our condition perfectly, nay wee are not able to expresse our miserable and woefull estate this way, because our basenesse and vilenesse and misery is greate in respect of our sinnes than any poore wretch can be in regard of any outward respect,
This is our condition perfectly, nay we Are not able to express our miserable and woeful estate this Way, Because our baseness and vileness and misery is great in respect of our Sins than any poor wretch can be in regard of any outward respect,
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if we will but receive grace and mercy offered, if we will but welcome and entertaine the Lord Iesus, this is all that God expects, the match then is made up,
if we will but receive grace and mercy offered, if we will but welcome and entertain the Lord Iesus, this is all that God expects, the match then is made up,
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if this my wretched damned soule would give entertainement to Christ he would receive me? Oh! what wonderfull love, mercy and goodnesse is herein discovered, there can no better way be devised,
if this my wretched damned soul would give entertainment to christ he would receive me? Oh! what wonderful love, mercy and Goodness is herein discovered, there can no better Way be devised,
marke here the wonderfull riches of Gods bounty, what greater care of provision can be expressed or expected than this, that a man should onely open his mouth,
mark Here the wonderful riches of God's bounty, what greater care of provision can be expressed or expected than this, that a man should only open his Mouth,
but of the soule spiritually, doe but thou open thy soule, and empty thy heart of all other things whatsoever, doe but get a heart willing to welcome and give entertainement to the Lord Iesus Christ,
but of the soul spiritually, do but thou open thy soul, and empty thy heart of all other things whatsoever, do but get a heart willing to welcome and give entertainment to the Lord Iesus christ,
this is the bounty of the Lord, it is the Lords mercy and goodnesse, and it should, it ought to be mervailous in our eyes, as the Psalmist speaketh in another case, we ought to admire the goodnesse of the Lord, in that he is pleased to offer us Christ and Salvation, upon so reasonable conditions:
this is the bounty of the Lord, it is the lords mercy and Goodness, and it should, it ought to be marvelous in our eyes, as the Psalmist speaks in Another case, we ought to admire the Goodness of the Lord, in that he is pleased to offer us christ and Salvation, upon so reasonable conditions:
Secondly, the second use is a word of terrour, it shewes in the second place, the just and heavie condemnation of all such as perish, they are damned and goe to hell and everlasting destruction,
Secondly, the second use is a word of terror, it shows in the second place, the just and heavy condemnation of all such as perish, they Are damned and go to hell and everlasting destruction,
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and receive mercy offered, why then thou must be damned and perish forever, he that will not receive the Lord Iesus and entertaine grace so that he may goe to heaven, tis pitty but he should be damned into the lowermost pit of everlasting ruine and destruction;
and receive mercy offered, why then thou must be damned and perish forever, he that will not receive the Lord Iesus and entertain grace so that he may go to heaven, this pity but he should be damned into the lowermost pit of everlasting ruin and destruction;
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when the case stands thus with men, it is just with God to plunge them into everlasting misery, in the 8 of Prov. 36. there saith the text He that sinneth against me wrongeth his owne soule, Prov. 8.36.
when the case Stands thus with men, it is just with God to plunge them into everlasting misery, in the 8 of Curae 36. there Says the text He that Sinneth against me wrongeth his own soul, Curae 8.36.
all they that hate me love death, they that hate me saith the text, that is, they that hate wisedome love death, by wisedome there is meant the Lord Iesus, revealing the wisedome of the Father in the Word,
all they that hate me love death, they that hate me Says the text, that is, they that hate Wisdom love death, by Wisdom there is meant the Lord Iesus, revealing the Wisdom of the Father in the Word,
now he that hateth this Word of God, he that will not be informed by this Word, he that will not be directed by it, he that will not be humbled by it, his soule taketh up armes against Gods ordinances,
now he that hates this Word of God, he that will not be informed by this Word, he that will not be directed by it, he that will not be humbled by it, his soul Takes up arms against God's ordinances,
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why he loves death both naturally and eternally, when the wrath of God ceaseth upon him, he hath that which he loveth, you loved this, you loved death, you have it, you loved damnation, you doe enjoy it,
why he loves death both naturally and eternally, when the wrath of God ceases upon him, he hath that which he loves, you loved this, you loved death, you have it, you loved damnation, you do enjoy it,
the knowledge of Gods lawes many wicked carnall man doth not desire, the good and Salvation of his owne soule, he doth not desire the preaching of the Word,
the knowledge of God's laws many wicked carnal man does not desire, the good and Salvation of his own soul, he does not desire the preaching of the Word,
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when all flesh shall appeare before the judgement seate of God, at that day men and Angels shall heare the dreadfull doome which shall passe upon you by the Lord, you contemned my word and ordinances,
when all Flesh shall appear before the judgement seat of God, At that day men and Angels shall hear the dreadful doom which shall pass upon you by the Lord, you contemned my word and ordinances,
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and therefore away from me ye cursed into everlasting destruction, prepared for the devill and his Angels, you desired not to be informed, you would not be humbled, you refused to be directed by my word when it was preached unto you,
and Therefore away from me you cursed into everlasting destruction, prepared for the Devil and his Angels, you desired not to be informed, you would not be humbled, you refused to be directed by my word when it was preached unto you,
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and therefore now you shall have your desire, you shall be damned, and therefore depart from me, I know you not. You would have your pride when you were upon the earth,
and Therefore now you shall have your desire, you shall be damned, and Therefore depart from me, I know you not. You would have your pride when you were upon the earth,
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when you are in hell you may have your desire, you may have your fill of maliciousnesse, in hell you may have elbow roome enough to satiate your selves in your lusts and sinfull abominations,
when you Are in hell you may have your desire, you may have your fill of maliciousness, in hell you may have elbow room enough to satiate your selves in your Lustiest and sinful abominations,
then it is just with God to grant that desire of his soule, it were just with God that the Word should never worke more, that the Spirit should never strive more, that mercy and Salvation should never be offered any more, that man shall then have what he desired,
then it is just with God to grant that desire of his soul, it were just with God that the Word should never work more, that the Spirit should never strive more, that mercy and Salvation should never be offered any more, that man shall then have what he desired,
and the love of it, but when God made knowne his will and the way of Salvation, they did not love that nicenesse, they cared not for that exactnesse and holinesse,
and the love of it, but when God made known his will and the Way of Salvation, they did not love that niceness, they cared not for that exactness and holiness,
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why what doe you love then saith God? upon what is your love placed? upon what is the desire of your soule fixed? oh saith the text, They tooke pleasure in unrighteousnesse, in contemning, opposing, hindring,
why what do you love then Says God? upon what is your love placed? upon what is the desire of your soul fixed? o Says the text, They took pleasure in unrighteousness, in contemning, opposing, hindering,
then they shall have elbow roome to fulfill their lusts and corruptions wherein they so much delighted, they tooke pleasure in wickednesse, they would not, they could not abide the meanes of grace and salvation;
then they shall have elbow room to fulfil their Lustiest and corruptions wherein they so much delighted, they took pleasure in wickedness, they would not, they could not abide the means of grace and salvation;
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when you had no ministers to checke and reproove you, but alas poore soule, when you are gone downe into the bottomelesse pit of everlasting perdition,
when you had no Ministers to check and reprove you, but alas poor soul, when you Are gone down into the bottomless pit of everlasting perdition,
then you may have your full swing, then you shall never be reprooved more, then you shall never be councelled more, you shall never be admonished more, you shall then never be prayed for any more,
then you may have your full swing, then you shall never be reproved more, then you shall never be counseled more, you shall never be admonished more, you shall then never be prayed for any more,
and blindnesse of your owne minds, & send you into everlasting condemnation for ever? First look as it is with a malefactor that is convicted of high treason for plotting some wicked practise against his Prince,
and blindness of your own minds, & send you into everlasting condemnation for ever? First look as it is with a Malefactor that is convicted of high treason for plotting Some wicked practice against his Prince,
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or for proceeding into rebellion for the overthrow of his Countrey, after all the sinnefull passages of his be discovered and made knowne, both to himselfe and the world,
or for proceeding into rebellion for the overthrow of his Country, After all the sinful passages of his be discovered and made known, both to himself and the world,
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and take his pardon, he shall freely be remitted and graciously received into favour, if this Traytor shall rather fling away his pardon then his weapons, I appeale to your owne consciences in this case,
and take his pardon, he shall freely be remitted and graciously received into favour, if this Traitor shall rather fling away his pardon then his weapons, I appeal to your own Consciences in this case,
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if the King should ••ife an army and overcome him, and take him and execute him without any pitty or mercy, is he not justly rewarded, what will the world say, they will say, execution and death is too good for him,
if the King should ••ife an army and overcome him, and take him and execute him without any pity or mercy, is he not justly rewarded, what will the world say, they will say, execution and death is too good for him,
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because h• would not take the meanes of consolation, this is the condition of every poore soule under Heaven truely we are all Rebels and Traytors against Heaven, by our ••thes and blasphemies we fet our mou•• against Heaven, we have often taken up armes against God,
Because h• would not take the means of consolation, this is the condition of every poor soul under Heaven truly we Are all Rebels and Traitors against Heaven, by our ••thes and Blasphemies we fetched our mou•• against Heaven, we have often taken up arms against God,
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and yet the Lord is pleased to proclame mercy still, to every one that will receive it, all you that have dishonoured my name, all you that have prophaned my Sabbaths,
and yet the Lord is pleased to proclaim mercy still, to every one that will receive it, all you that have dishonoured my name, all you that have Profaned my Sabbaths,
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nor contentment to your hearts, untill you have brought your soules to be willing to receive Christ Iesus, you are the Spouse of Iesus Christ, it is good for you therefore to consider,
nor contentment to your hearts, until you have brought your Souls to be willing to receive christ Iesus, you Are the Spouse of Iesus christ, it is good for you Therefore to Consider,
and lie at your hearts daily, you should daily be perswading of your soules, and never cease till you have brought your hearts in some measure, to be willing to receive the Lord Iesus,
and lie At your hearts daily, you should daily be persuading of your Souls, and never cease till you have brought your hearts in Some measure, to be willing to receive the Lord Iesus,
and bid him welcome, and give entertainement unto him, and the more to prevaile with you in this case, consider of the reasonablenesse of the condition,
and bid him welcome, and give entertainment unto him, and the more to prevail with you in this case, Consider of the reasonableness of the condition,
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the soule should say, What, hath the Lord offered salvation at so easie a rate, will hee notwithstanding what ever I have beene heretofore, full of corruptions and abhominations,
the soul should say, What, hath the Lord offered salvation At so easy a rate, will he notwithstanding what ever I have been heretofore, full of corruptions and abominations,
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the text saith of Naaman the •••irian, when hee came to Elisha the man of God to bee healed, the Prophet sent a messenger unto him, saying, Goe and wash seven times in Iordan,
the text Says of Naaman the •••irian, when he Come to Elisha the man of God to be healed, the Prophet sent a Messenger unto him, saying, Go and wash seven times in Iordan,
Now hee being a man of authority and of some place, he tooke this somewhat in disdaine, that hee should send a messenger out unto him, and bid him wash seven times in Iordan, hee was wrath and went away and sayd, Behold, I thought hee would surely come out to me,
Now he being a man of Authority and of Some place, he took this somewhat in disdain, that he should send a Messenger out unto him, and bid him wash seven times in Iordan, he was wrath and went away and said, Behold, I Thought he would surely come out to me,
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hee did thinke the Prophet would have done some great matter unto him, and therefore when hee saw that he bid him goe wash seaven times in Iordan, he went away in a kind of indignation;
he did think the Prophet would have done Some great matter unto him, and Therefore when he saw that he bid him go wash seaven times in Iordan, he went away in a kind of Indignation;
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but then his servants they came neare to him in the 13. verse, and said, My father if the Prophet had bid thee, &c. As who should say if you will not doe so small a matter to be cured, you will doe nothing.
but then his Servants they Come near to him in the 13. verse, and said, My father if the Prophet had bid thee, etc. As who should say if you will not do so small a matter to be cured, you will do nothing.
if hee had commanded us to goe into a Chamber secretly, and there to fall upon our knees and pray unto him continually for mercy untill our eyes had failed with looking up to heaven for mercy,
if he had commanded us to go into a Chamber secretly, and there to fallen upon our knees and pray unto him continually for mercy until our eyes had failed with looking up to heaven for mercy,
if you had had your eyes about you, y•• would have given them, but what a wonderfull goodnesse is this, that the Lord should require nothing at our hands for Christ and grace and salvation,
if you had had your eyes about you, y•• would have given them, but what a wonderful Goodness is this, that the Lord should require nothing At our hands for christ and grace and salvation,
when it commeth to this once, that it is at a lower rate then wee can desire or expect it should bee, onely be willing to take mercy and you shall have it, doe but carry away grace and it is your owne for ever.
when it comes to this once, that it is At a lower rate then we can desire or expect it should be, only be willing to take mercy and you shall have it, do but carry away grace and it is your own for ever.
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I cannot conceive of any easier tearme, whereby God might better expresse his wonderfull goodnesse towards us, wilt thou receive Christ and salvation by him• why then thou mayst have him,
I cannot conceive of any Easier term, whereby God might better express his wonderful Goodness towards us, wilt thou receive christ and salvation by him• why then thou Mayest have him,
so the commodity also in the second place is worth the price, and this may also inforce our hearts to forsake all for the getting of, the possession of this goodnesse which wee stand so in neede of;
so the commodity also in the second place is worth the price, and this may also enforce our hearts to forsake all for the getting of, the possession of this Goodness which we stand so in need of;
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if the commodity were not good, though the condition were caste, and the price reasonable, it were the• indeed something, wee could thinke to mend ourselves in another place;
if the commodity were not good, though the condition were cast, and the price reasonable, it were the• indeed something, we could think to mend ourselves in Another place;
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Oh say they, you will goe further and speed worse ▪ just so it is here, it is the woefull••• thing under heaven for •en not to know when they have a good bargain•,
O say they, you will go further and speed Worse ▪ just so it is Here, it is the woefull••• thing under heaven for •en not to know when they have a good bargain•,
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you will be like the Iewes, who refused Christ, and chose Barrabas a murtherer, for whensoever a soule refuseth the Lord Iesus, it is certaine that he chooseth a Barrabas: if you refuse the one, you must needes receive the other,
you will be like the Iewes, who refused christ, and chosen Barabbas a murderer, for whensoever a soul Refuseth the Lord Iesus, it is certain that he chooses a Barabbas: if you refuse the one, you must needs receive the other,
or no ▪ you little ones, you young ones, that have beene married to profits and pleasures, to lusts and corruptions, the Lord Iesus is become a great suter to you all this day,
or no ▪ you little ones, you young ones, that have been married to profits and pleasures, to Lustiest and corruptions, the Lord Iesus is become a great suitor to you all this day,
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but presently embrace his kinde offer, and be married unto him, for if you will not now take him, he will come in a flaming fire hereafter, to take vengeance of you all that now refuse and reject him,
but presently embrace his kind offer, and be married unto him, for if you will not now take him, he will come in a flaming fire hereafter, to take vengeance of you all that now refuse and reject him,
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and therefore I beseech you let 〈 ◊ 〉 get your good will for this, every man that will, let him take grace and salvation freely, tell m•• then, will you have mercy and salvation? oh take heed of refusing it,
and Therefore I beseech you let 〈 ◊ 〉 get your good will for this, every man that will, let him take grace and salvation freely, tell m•• then, will you have mercy and salvation? o take heed of refusing it,
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if you will receive grace and Christ and Salvation from him, then speake to the Lord in this case, let your soules answere him cheerefully, we will Lord, the Lord saith, come unto me ye sinfull sonnes of men,
if you will receive grace and christ and Salvation from him, then speak to the Lord in this case, let your Souls answer him cheerfully, we will Lord, the Lord Says, come unto me you sinful Sons of men,
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if your soules be but willing to receive Christ, I proclaime mercy and salvation unto you, we are as I told you before, Christs messengers, sent to speake a good word for Christ,
if your Souls be but willing to receive christ, I proclaim mercy and salvation unto you, we Are as I told you before, Christ messengers, sent to speak a good word for christ,
and returne this uncomfortable answer to the Lord, in this case let us not say we offered mercy, no body would receive it, we tendred salvation, but no body regarded it;
and return this uncomfortable answer to the Lord, in this case let us not say we offered mercy, no body would receive it, we tendered salvation, but no body regarded it;
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goe home therefore, and whatsoever you now resolve this way, persevere in it, and take heed that no man inveagle you and withdraw your love from the Lord Iesus;
go home Therefore, and whatsoever you now resolve this Way, persevere in it, and take heed that no man inveigle you and withdraw your love from the Lord Iesus;
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and when you come at home, reason with your owne soules, and say, Lord I have followed ra•ties heretofore, I have had profits and pleasures do looke after,
and when you come At home, reason with your own Souls, and say, Lord I have followed ra•ties heretofore, I have had profits and pleasures do look After,
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and let them take heede that they never start backe from him, and say to your so••es before so many witnesses in the Congregation, the Lord called and asked whither I would have him? and I answered, I was willing,
and let them take heed that they never start back from him, and say to your so••es before so many Witnesses in the Congregation, the Lord called and asked whither I would have him? and I answered, I was willing,
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Thirdly, he that doth will Christ, shall have Christ and salvation by him; all which we have already handled out of that place Revel. 22.17. Whosoever will let him take of the water of life freely.
Thirdly, he that does will christ, shall have christ and salvation by him; all which we have already handled out of that place Revel. 22.17. Whosoever will let him take of the water of life freely.
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and happily expressed this also, yet hee proclaimes it in the eares of the Corinthian Doctours, that hee desired nothing in that Vniversity (for Corinth was a famous Vniversity as Cambridge and Oxford is) but to know the Lord Iesus and him crucified,
and happily expressed this also, yet he proclaims it in the ears of the Corinthian Doctors, that he desired nothing in that university (for Corinth was a famous university as Cambridge and Oxford is) but to know the Lord Iesus and him Crucified,
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and therefore his speech and preaching was not with entising words of mans wisedome, but in demonstration of the spirit and of power the Corinth•an Doctors bragged of, that humane wisedome and learning wherewith they were endued,
and Therefore his speech and preaching was not with enticing words of men Wisdom, but in demonstration of the Spirit and of power the Corinth•an Doctors bragged of, that humane Wisdom and learning wherewith they were endued,
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Now least some might cavill at the Apostles neglecting of this elegance, whereby 〈 ◊ 〉 might sugar over his doctrine that was to be d•••vered by him to the people,
Now lest Some might cavil At the Apostles neglecting of this elegance, whereby 〈 ◊ 〉 might sugar over his Doctrine that was to be d•••vered by him to the people,
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the Apostle therefore to remoove these filly objections and secret cavills, discovers unto us from the fift Verse to the end of the Chapter, the excellency of the Gospell of the Lord, delivered in the plainenesse of it in the sixt Verse;
the Apostle Therefore to remove these filly objections and secret cavils, discovers unto us from the fift Verse to the end of the Chapter, the excellency of the Gospel of the Lord, Delivered in the plainness of it in the sixt Verse;
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neither hath it entred into the heart of man to conceive, for God hath revealed them unto us by his spirit, where wee may observe by the way, that hee which teacheth the Gospell in the plainenesse of it, teacheth the deepest things that can be conceived;
neither hath it entered into the heart of man to conceive, for God hath revealed them unto us by his Spirit, where we may observe by the Way, that he which Teaches the Gospel in the plainness of it, Teaches the Deepest things that can be conceived;
But then they might reply further, how can you know these things, and why may not others know them as well as you? These are the two objections that might bee made against that which the Apostle had before spoken of.
But then they might reply further, how can you know these things, and why may not Others know them as well as you? These Are the two objections that might be made against that which the Apostle had before spoken of.
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the Spirit of God understandeth these things, and makes knowne these things to his servants; they know not these things of themselves but by the power of God;
the Spirit of God understands these things, and makes known these things to his Servants; they know not these things of themselves but by the power of God;
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But then why doe not wicked men come to understand these great matters also? To this the Apostle answers in the Text, The naturall man receiveth not the things of the Spirit;
But then why do not wicked men come to understand these great matters also? To this the Apostle answers in the Text, The natural man receives not the things of the Spirit;
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and have his sinnes pardoned, and bee received to mercy, why these things are wonders to a carnall man, the Text saith, he doth not understand these things, because hee cannot,
and have his Sins pardoned, and be received to mercy, why these things Are wonders to a carnal man, the Text Says, he does not understand these things, Because he cannot,
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and in the verse we are to observe onely one point meete for our purpose, for as we have sayd before, there are five generall circumstances of preparation observable;
and in the verse we Are to observe only one point meet for our purpose, for as we have said before, there Are five general Circumstances of preparation observable;
and this is here plainely set open in the text, and therein manifestly expressed, it is the maine scope of the holy Ghost in the words, a naturall man receiveth not,
and this is Here plainly Set open in the text, and therein manifestly expressed, it is the main scope of the holy Ghost in the words, a natural man receives not,
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First, what is meant by a naturall man, the Corinthians might have replyed upon the Apostle, what are you a man of the spirit onely, what meane you by a naturall man? I answere, he is a naturall man, in phrase of Scripture, which hath not the worke of grace soundly wrought in him, which hath not the spirit of God;
First, what is meant by a natural man, the Corinthians might have replied upon the Apostle, what Are you a man of the Spirit only, what mean you by a natural man? I answer, he is a natural man, in phrase of Scripture, which hath not the work of grace soundly wrought in him, which hath not the Spirit of God;
whosoever he be that lyeth in the bosome of the Church, whosoever he be that hath a name to live and yet is dead, all carnall Gospellers and hyppocrites, those that are coloured over with the name of Christians and religion, whosoever they be that have not that saving worke of grace,
whosoever he be that lies in the bosom of the Church, whosoever he be that hath a name to live and yet is dead, all carnal Evangelists and Hypocrites, those that Are coloured over with the name of Christians and Religion, whosoever they be that have not that Saving work of grace,
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Looke also in the words after the Text, Vers. 15. He that is spirituall discerneth all things, he that hath a heart truly humbled, and a soule truly sanctified;
Look also in the words After the Text, Vers. 15. He that is spiritual discerneth all things, he that hath a heart truly humbled, and a soul truly sanctified;
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there saith the text, The invisible things of him (meaning God) from the creation of the world are cleerely seene, being understood by the things that are made,
there Says the text, The invisible things of him (meaning God) from the creation of the world Are clearly seen, being understood by the things that Are made,
and the Sea, and all things therein, hee cannot say, but God hath beene here, an infinite wisdome, and an Almighty power hath beene here, and framed all these things,
and the Sea, and all things therein, he cannot say, but God hath been Here, an infinite Wisdom, and an Almighty power hath been Here, and framed all these things,
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we shall observe this, After that in the Wisedome of God, saith the text, the world by wisedome knew not God, it pleased God by the foolishnesse of Preaching, to save them that beleeve, marke the naturall men might have knowne though they would not, that there was a God, by the wisedome of God, that is by the wisedome of God in creating of the World and by the observation of things in the same,
we shall observe this, After that in the Wisdom of God, Says the text, the world by Wisdom knew not God, it pleased God by the foolishness of Preaching, to save them that believe, mark the natural men might have known though they would not, that there was a God, by the Wisdom of God, that is by the Wisdom of God in creating of the World and by the observation of things in the same,
and as a God that should send Christ to bee a redeemer, these are the things which men could not know by the creation of the world and by the wisedome thereof;
and as a God that should send christ to be a redeemer, these Are the things which men could not know by the creation of the world and by the Wisdom thereof;
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the things of grace and of our redemption, the favour and love that God beares towards his in Christ, these are the things of God, the things of election, sanctification, justification and glorification;
the things of grace and of our redemption, the favour and love that God bears towards his in christ, these Are the things of God, the things of election, sanctification, justification and glorification;
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these are the things of God which are meant especially in the Text, as if he had sayd, God by the spirit can onely reveale these things, these come immediatly from God by the meanes hee hath appointed;
these Are the things of God which Are meant especially in the Text, as if he had said, God by the Spirit can only reveal these things, these come immediately from God by the means he hath appointed;
But hee that hath found Gods love in Christ, God working graciously upon his soule, God humbling his heart and pulling downe his soule that hee might bee fit to receive mercy,
But he that hath found God's love in christ, God working graciously upon his soul, God humbling his heart and pulling down his soul that he might be fit to receive mercy,
Gods spirit must onely work these, the spirit onely must reveale these, and by the operation of the spirit wee are made partakers of these, these are the things of God which are to be understood in the Text;
God's Spirit must only work these, the Spirit only must reveal these, and by the operation of the Spirit we Are made partakers of these, these Are the things of God which Are to be understood in the Text;
and humbles mens soules, as who should say, These are the workes of the Spirit, there is no seeing, there is no perceiving of these, there is no way to be made partakers of these without the spirit,
and humbles men's Souls, as who should say, These Are the works of the Spirit, there is no seeing, there is no perceiving of these, there is no Way to be made partakers of these without the Spirit,
No man naturally is able of his owne power to receive the spirituall things of grace and salvation, no naturall man, that is, he that hath not the spirit of God working in him, no man that is in his naturall estate can receive the spirituall things of grace and salvation.
No man naturally is able of his own power to receive the spiritual things of grace and salvation, no natural man, that is, he that hath not the Spirit of God working in him, no man that is in his natural estate can receive the spiritual things of grace and salvation.
the Text doth not onely say he doth not receive them, but that he cannot receive them, doe hee what he will, doe he what he can, come to a naturall man;
the Text does not only say he does not receive them, but that he cannot receive them, do he what he will, do he what he can, come to a natural man;
and yet you say you can, whom therefore shall we beleeve? so that the point is plaine, that a man by nature hath not power to will to receive Christ and grace and salvation by him,
and yet you say you can, whom Therefore shall we believe? so that the point is plain, that a man by nature hath not power to will to receive christ and grace and salvation by him,
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and we will make good the point in foure particulars, by way of explication, That a man hath not power to will to receive grace and salvation by Christ;
and we will make good the point in foure particulars, by Way of explication, That a man hath not power to will to receive grace and salvation by christ;
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First to omit that which the Papists themselves confesse in this case, namely that a naturall man of himselfe cannot finde out the meanes of life and Salvation,
First to omit that which the Papists themselves confess in this case, namely that a natural man of himself cannot find out the means of life and Salvation,
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but God must give him some preventing grace, he must be enlightned, that is, God must reveale and make knowne the things that concerne his peace unto him out of the Word;
but God must give him Some preventing grace, he must be enlightened, that is, God must reveal and make known the things that concern his peace unto him out of the Word;
and asked him, Master, what good thing shall I doe to inherit eternall life? Christ sayd unto him, If thou wilt enter into life, keepe the Commandements, the young man aske• Christ, which Commandement he should keepe, our Saviour answers him, Thou shalt not kill: Thou shalt not commit adultery, &c. The young man answers, All these things have I observed from my youth, what lacke Iyet;
and asked him, Master, what good thing shall I do to inherit Eternal life? christ said unto him, If thou wilt enter into life, keep the commandments, the young man aske• christ, which Commandment he should keep, our Saviour answers him, Thou shalt not kill: Thou shalt not commit adultery, etc. The young man answers, All these things have I observed from my youth, what lack Iyet;
and thou shalt have treasure in heaven, but the text saith, Vers. 32. When the young man heard this, he went away sorrowfull, for he had great possessions:
and thou shalt have treasure in heaven, but the text Says, Vers. 32. When the young man herd this, he went away sorrowful, for he had great possessions:
and thou shalt have treasue in heaven, he then went away, why, marke here, Christ made him a brave offer, hee told him he should inherit heaven and happinesse if he would but doe this,
and thou shalt have treasue in heaven, he then went away, why, mark Here, christ made him a brave offer, he told him he should inherit heaven and happiness if he would but do this,
and shewing unto them the meanes of Salvation, but marke what our Saviour saith of them, Ye will not come to me that ye might have life, marke that phrase;
and showing unto them the means of Salvation, but mark what our Saviour Says of them, You will not come to me that you might have life, mark that phrase;
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then they fall out with Christ, and professe they will none of Christ and salvation, they resist and oppose the Spirit of God, they take up armes against the Spirit in this kinde. Act. 7.51.
then they fallen out with christ, and profess they will none of christ and salvation, they resist and oppose the Spirit of God, they take up arms against the Spirit in this kind. Act. 7.51.
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which of the Prophets have not your fathers persecuted, &c. as who should say, the Lord sent his spirit in the ministery of the Prophets (for so you must conceive of Gods Ministers,
which of the prophets have not your Father's persecuted, etc. as who should say, the Lord sent his Spirit in the Ministry of the prophets (for so you must conceive of God's Ministers,
and labour to plu•ke them out of their sinnes, then Gods Spirit strives.) God sent his spirit among these men here, & yet they resisted it. And so, Act. 13.46.
and labour to plu•ke them out of their Sins, then God's Spirit strives.) God sent his Spirit among these men Here, & yet they resisted it. And so, Act. 13.46.
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when he had killed he Oxen and his fatlings, and all things were ready, hee sent forth his harbengers about to call them that were bidden to the feast,
when he had killed he Oxen and his fatlings, and all things were ready, he sent forth his harbingers about to call them that were bidden to the feast,
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but they (saith the text) made light of it, and went their wayes, one to his farme, another to hit merchandise, &c. Christ he sends his faithfull Ministers about to invite all people to receive life and salvation, Come yee that are hungry and thirsti• and buy without money:
but they (Says the text) made Light of it, and went their ways, one to his farm, Another to hit merchandise, etc. christ he sends his faithful Ministers about to invite all people to receive life and salvation, Come ye that Are hungry and thirsti• and buy without money:
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so that we may plainely see, a naturall man is no capable of grace, but understand this wisely, I doe not say, that a man by nature is uncap•ble of grace,
so that we may plainly see, a natural man is no capable of grace, but understand this wisely, I do not say, that a man by nature is uncap•ble of grace,
yet now being full of abominations, full of covetousnesse, full of malice, full of pride, ful of love of our selves, full of hypocrisie, full of carelessenesse, loosenesse,
yet now being full of abominations, full of covetousness, full of malice, full of pride, full of love of our selves, full of hypocrisy, full of carelessness, looseness,
when the soule is brimme full of these, it is impossible that it should receive grace, it is impossible that grace and corruption should lodge in the same bosome,
when the soul is brim full of these, it is impossible that it should receive grace, it is impossible that grace and corruption should lodge in the same bosom,
and therefore of himselfe, for a while before the Lord humble him and fit him, and prepare him to entertaine Christ, and receive grace, he cannot receive it. Ioh. 5.44. There saith the Text, Ho• can you beleeve which receive honour one of another, and s•eke not the honor which commeth from God onely.
and Therefore of himself, for a while before the Lord humble him and fit him, and prepare him to entertain christ, and receive grace, he cannot receive it. John 5.44. There Says the Text, Ho• can you believe which receive honour one of Another, and s•eke not the honour which comes from God only.
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and at that time goe to the Spirit to have his sinnes crucified, these thing cannot stand so, that there is a kinde of indisposition and impossibility,
and At that time go to the Spirit to have his Sins Crucified, these thing cannot stand so, that there is a kind of indisposition and impossibility,
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when covetousnesse is a mans master, and, if that bids him gripe, and cheate, and cozen, he must then doe it, i• a man be thus a servant to sin, he is free from righteousnes, he cannot be made partaker of grace and salvation so long as he remaines in this estate and condition.
when covetousness is a men master, and, if that bids him gripe, and cheat, and cozen, he must then do it, i• a man be thus a servant to since, he is free from righteousness, he cannot be made partaker of grace and salvation so long as he remains in this estate and condition.
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there is no naturall man under heaven that is willing to be wrought upon, that hee may be capable to receive grace, hee would not have grace and Christ,
there is no natural man under heaven that is willing to be wrought upon, that he may be capable to receive grace, he would not have grace and christ,
and though he might in the 19. of Luke the 14. and 27. verses, our Saviour Compares himselfe to a master that was to goe into a farre Country to receive a kingdome,
and though he might in the 19. of Lycia the 14. and 27. Verses, our Saviour Compares himself to a master that was to go into a Far Country to receive a Kingdom,
and fit their soules to receive grace, but marke what they say, We will not have him to reigne over us, wee will not have the Lord Iesus take possession of our hearts,
and fit their Souls to receive grace, but mark what they say, We will not have him to Reign over us, we will not have the Lord Iesus take possession of our hearts,
in the 8. of Rom. 7. there saith the Text the carnall minde is enmitie against God, Rom. 8.7. for it is not subject to the Law of God, neither indeede can be.
in the 8. of Rom. 7. there Says the Text the carnal mind is enmity against God, Rom. 8.7. for it is not Subject to the Law of God, neither indeed can be.
but when the word discovereth our sinnes unto us, and our misery in regard of the same, the soule beginns to swell and take up an indignation against the truth revealed, it endeavours what it may,
but when the word Discovereth our Sins unto us, and our misery in regard of the same, the soul begins to swell and take up an Indignation against the truth revealed, it endeavours what it may,
and labours what it can to acquit it selfe of the word and to cast out the same, wee professe that wee will not have our hearts informed and our mindes enlightned, wee will not be humbled and prepared to receive grace and salvation offered by the Lord Iesus.
and labours what it can to acquit it self of the word and to cast out the same, we profess that we will not have our hearts informed and our minds enlightened, we will not be humbled and prepared to receive grace and salvation offered by the Lord Iesus.
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If it bee not thus, what meane those swellings and bublings of heart against the word when it is preached, sometimes a mans conscience is opened and touched by the Word of God,
If it be not thus, what mean those swellings and bubblings of heart against the word when it is preached, sometime a men conscience is opened and touched by the Word of God,
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however you doe not professe so much with your mouthes, yet your actions testifie as much, there is never a faithfull Minister of God but speakes home to the consciences of men,
however you do not profess so much with your mouths, yet your actions testify as much, there is never a faithful Minister of God but speaks home to the Consciences of men,
so then to gather up all together, if it be so, that when the things of grace and salvation are revealed and offered, a naturall man doth turne away from them,
so then to gather up all together, if it be so, that when the things of grace and salvation Are revealed and offered, a natural man does turn away from them,
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wee see then the proofe of the point, a naturall man cannot receive the things of God, the reasons of the point why a naturall man cannot but doe thus,
we see then the proof of the point, a natural man cannot receive the things of God, the Reasons of the point why a natural man cannot but do thus,
and it stands thus, a naturall man cannot receive the things of God, why? because they are spiritully discerned, what is that? the meaning is this, hee that will receive spirituall things, must have some spirituall ability and power about him, some spirituall helpe vouchsafed unto him for the performance of this work;
and it Stands thus, a natural man cannot receive the things of God, why? Because they Are spiritully discerned, what is that? the meaning is this, he that will receive spiritual things, must have Some spiritual ability and power about him, Some spiritual help vouchsafed unto him for the performance of this work;
a man that will discern spirituall things must have a power answerable to that hee would discerne, a man must have spirituall helpe from heaven before hee can entertaine spirituall graces;
a man that will discern spiritual things must have a power answerable to that he would discern, a man must have spiritual help from heaven before he can entertain spiritual graces;
thus I reason, no naturall faculty can put forth a supernaturall worke, a thing that is barely within the compasse of nature cannot put forth an action above the nature of it,
thus I reason, no natural faculty can put forth a supernatural work, a thing that is barely within the compass of nature cannot put forth an actium above the nature of it,
as first election, secondly conversion, thirdly sanctification, fourthly justification, fiftly glorification and the like, they are nothing else but spirituall, they are spirituall things, the grace of God is spirituall,
as First election, secondly conversion, Thirdly sanctification, fourthly justification, Fifty glorification and the like, they Are nothing Else but spiritual, they Are spiritual things, the grace of God is spiritual,
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and the Spirit against the flesh, & these now are contrary the one to the other, that is, a naturall corrupt heart resists and is contrary to the worke of Gods Spirit, they lust one against another,
and the Spirit against the Flesh, & these now Are contrary the one to the other, that is, a natural corrupt heart resists and is contrary to the work of God's Spirit, they lust one against Another,
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then the soule of a naturall man will not of it selfe, nay it cannot receive and entertaine Christ and grace, they that oppose and would destroy one another, they will not entertaine one another;
then the soul of a natural man will not of it self, nay it cannot receive and entertain christ and grace, they that oppose and would destroy one Another, they will not entertain one Another;
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but continually seeke to destroy one another, so light and darkenesse they are contrary, and therefore will not receive one another but seeke the destruction one of another,
but continually seek to destroy one Another, so Light and darkness they Are contrary, and Therefore will not receive one Another but seek the destruction one of Another,
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but seeke to destroy them, and therefore it is observeable in the 8. of Rom. 7. the wisedome of the flesh is enmitie to the Spirit of God, it is not subject to the Law of God, neither indeede can be;
but seek to destroy them, and Therefore it is observable in the 8. of Rom. 7. the Wisdom of the Flesh is enmity to the Spirit of God, it is not Subject to the Law of God, neither indeed can be;
when the heart of a naturall man begins to feele the blow by the hand of Gods Spirit stirring and striving in him to humble him and make him fit for grace, it flyeth backe presently,
when the heart of a natural man begins to feel the blow by the hand of God's Spirit stirring and striving in him to humble him and make him fit for grace, it flies back presently,
Now marke how I dispute, that which will not, nay that which cannot be subject to the Spirit of God, that will never receive grace which is the worke of the Spirit of God,
Now mark how I dispute, that which will not, nay that which cannot be Subject to the Spirit of God, that will never receive grace which is the work of the Spirit of God,
but a naturall man whatsoever he hath, even his wisedome is not subject to the Spirit, hee will not beare, hee will not away with the worke of the ministery,
but a natural man whatsoever he hath, even his Wisdom is not Subject to the Spirit, he will not bear, he will not away with the work of the Ministry,
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for the understanding of this argument, know thus much, that the nature of man since his fall is stripped of all that holinesse and righteousnesse whereby he might bee enabled to the performance of any spirituall worke,
for the understanding of this argument, know thus much, that the nature of man since his fallen is stripped of all that holiness and righteousness whereby he might be enabled to the performance of any spiritual work,
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and not onely so, hee is not onely deprived of the image of God, but is altogether overspread with wickednesse and unrighteousnesse, which take the possession of every poore soule under heaven, Io•. 3.6. Whatsoever is borne of the flesh is flesh, now every man naturally is altogether flesh, the will of man and the heart of man is altogether fleshy;
and not only so, he is not only deprived of the image of God, but is altogether overspread with wickedness and unrighteousness, which take the possession of every poor soul under heaven, Io•. 3.6. Whatsoever is born of the Flesh is Flesh, now every man naturally is altogether Flesh, the will of man and the heart of man is altogether fleshy;
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aske them when did you receive grace, when did you receive faith, they will answer, they beleeved ever since they were borne, they had faith ever since they can remember;
ask them when did you receive grace, when did you receive faith, they will answer, they believed ever since they were born, they had faith ever since they can Remember;
a great many poore ignorant soules th• that grace came into the world with them; No, no, be not deceived, faith commeth by hearing, faith is the gift of God,
a great many poor ignorant Souls th• that grace Come into the world with them; No, no, be not deceived, faith comes by hearing, faith is the gift of God,
and few there be that finde 〈 ◊ 〉 therefore alas, if thou think'st thou broughtest 〈 ◊ 〉 with thee into the world, it is an argument that thou never hadst •aith, it is an evidence that th•• never hadst grace;
and few there be that find 〈 ◊ 〉 Therefore alas, if thou Thinkest thou Broughtest 〈 ◊ 〉 with thee into the world, it is an argument that thou never Hadst •aith, it is an evidence that th•• never Hadst grace;
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is it in your power to repent and goe to heaven? no, no, all naturall men are under the power of Sathan, he ruleth them, he commandeth the hearts of the children of disobedience according to his will,
is it in your power to Repent and go to heaven? no, no, all natural men Are under the power of Sathan, he Ruleth them, he commands the hearts of the children of disobedience according to his will,
or of obedience unto righteousnesse? every naturall man is a servant to sinne and a slave to his lusts, hee can doe nothing but that sinne will have him to doe.
or of Obedience unto righteousness? every natural man is a servant to sin and a slave to his Lustiest, he can do nothing but that sin will have him to do.
or griped or co•ened any man? art thou able to say, I will restore him fourefold? art thou able to doe this? No no, thou must aske thy covetousnesse leave first;
or gripped or co•ened any man? art thou able to say, I will restore him fourfold? art thou able to do this? No no, thou must ask thy covetousness leave First;
I appea•e to your owne consciences, and therefore whosoever he be that is a naturall man, let him not co••n himselfe, he hath no power in himselfe to forsake finne;
I appea•e to your own Consciences, and Therefore whosoever he be that is a natural man, let him not co••n himself, he hath no power in himself to forsake fin;
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as part with one lust for heaven, and therefore every man should labour to see this and say, Lord heretofore I have beene deluded, I thought if I would have grace at any time, I might have grace when I would,
as part with one lust for heaven, and Therefore every man should labour to see this and say, Lord heretofore I have been deluded, I Thought if I would have grace At any time, I might have grace when I would,
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and to create a soule also? I will assure you it is the almighty power of God that must doe this, in the first of Ephesians 19. there the Apostle giveth us to understand how God worketh in our conversion;
and to create a soul also? I will assure you it is the almighty power of God that must do this, in the First of Ephesians 19. there the Apostle gives us to understand how God works in our conversion;
What is the exceeding greatnesse of his power, saith hee, to us ward that beleeve, according to the working of his mighty power, which he wrought in Christ,
What is the exceeding greatness of his power, Says he, to us ward that believe, according to the working of his mighty power, which he wrought in christ,
but when God opened their eyes, O then they saw no hope of this, they then knew that the same power that raised Christ out of the grave, the same power must raise them out of the grave of their sinner.
but when God opened their eyes, Oh then they saw no hope of this, they then knew that the same power that raised christ out of the grave, the same power must raise them out of the grave of their sinner.
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the Text saith• naturall man cannot receive the things of God, you say you can, who shall we beleeve now? What will you be Atheists, the Lord saith, the word saith, a naturall doth not receive the things of God,
the Text saith• natural man cannot receive the things of God, you say you can, who shall we believe now? What will you be Atheists, the Lord Says, the word Says, a natural does not receive the things of God,
then thy heart is transported with the love thereof? Is thy soule inlarged to these things? dost thou love and desire them? canst thou swallow downe all, entertaine all, digest all very willingly in this kind? never too much riches, never too much honour, never too much profit, never too much pleasure, is thy soule thus disposed? But when the word calleth for repentance,
then thy heart is transported with the love thereof? Is thy soul enlarged to these things? dost thou love and desire them? Canst thou swallow down all, entertain all, digest all very willingly in this kind? never too much riches, never too much honour, never too much profit, never too much pleasure, is thy soul thus disposed? But when the word calls for Repentance,
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when the Lord would take away all thy sinnes, and all thy corruptions, is it so now that thy heart is weary to heare the se• is it so that thou canst not give way to these? then the case is cleare, thou art in a naturall estate,
when the Lord would take away all thy Sins, and all thy corruptions, is it so now that thy heart is weary to hear the se• is it so that thou Canst not give Way to these? then the case is clear, thou art in a natural estate,
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canst thou rellish base courses and ill ••••pany? is any course or advice taken that may adduce thee unto wickednesse? canst thou sweare with the blasphemer,
Canst thou relish base courses and ill ••••pany? is any course or Advice taken that may adduce thee unto wickedness? Canst thou swear with the blasphemer,
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and swagger with the drunkard? canst thou rellish and appove of these courses? but when the Gospell comes and when a man checkes thee for drinking and swearing,
and swagger with the drunkard? Canst thou relish and appove of these courses? but when the Gospel comes and when a man Checks thee for drinking and swearing,
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I presume many that have heard this will say wee are so, and shall a man bee ashamed because he is a naturall man? Therefore observe from the former doctrine a word of terrour to all naturall creatures under heaven, I am almost afraid to speake of the misery of a naturall man, my tongue trembles to discover the wretched, fearefull, damned, miserable estate that every naturall man is in, you thinke it is nothing to be in a natuturall estate;
I presume many that have herd this will say we Are so, and shall a man be ashamed Because he is a natural man? Therefore observe from the former Doctrine a word of terror to all natural creatures under heaven, I am almost afraid to speak of the misery of a natural man, my tongue trembles to discover the wretched, fearful, damned, miserable estate that every natural man is in, you think it is nothing to be in a natuturall estate;
nay you are not onely still to attaine those things, but you are not able to receive the things of the Lord Iesus, whereby you may be quickned to entertaine those things,
nay you Are not only still to attain those things, but you Are not able to receive the things of the Lord Iesus, whereby you may be quickened to entertain those things,
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they boast that still they remaine in it, for marke what naturall men say, they bring a reproach upon Gods. Saints and children, what say they, you are a man of the Spirit, you are a spirituall professor ▪ one of the holy brethren, are you miserable wretch, dost thou professe thy selfe that thou art not so,
they boast that still they remain in it, for mark what natural men say, they bring a reproach upon God's Saints and children, what say they, you Are a man of the Spirit, you Are a spiritual professor ▪ one of the holy brothers, Are you miserable wretch, dost thou profess thy self that thou art not so,
why then a damned man? a naturall man why th•• an accursed man? thou that professest thou hast no part and portion in the Lord Iesus, take heede that one day hee doth not professe that hee hath no part in thee, Rom. 8.9. If any man hath 〈 ◊ 〉 the Spirit of Christ, Rom. 8.9. he is none of his;
why then a damned man? a natural man why th•• an accursed man? thou that professest thou hast no part and portion in the Lord Iesus, take heed that one day he does not profess that he hath no part in thee, Rom. 8.9. If any man hath 〈 ◊ 〉 the Spirit of christ, Rom. 8.9. he is none of his;
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and that have the Spirit of God in them, thou that proclamest to the world that thou hast not the Spirit of God, the Lord proclaimes it as openly to thee, that the Lord Iesus will not owne thee, hee will have nothing to doe with thee,
and that have the Spirit of God in them, thou that proclamest to the world that thou hast not the Spirit of God, the Lord proclaims it as openly to thee, that the Lord Iesus will not own thee, he will have nothing to do with thee,
when all flesh shall appeare before the judgement seate of God, and the booke shall be opened and the actions of men made manifest to Saints and Angells ▪ Oh one drop of mercy then, one dram of comfort then will bee worth a world;
when all Flesh shall appear before the judgement seat of God, and the book shall be opened and the actions of men made manifest to Saints and Angels ▪ O one drop of mercy then, one dram of Comfort then will be worth a world;
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no, no, you that were naturall men, Christ will not owne you now, you had none at all of the Spirit, you have opposed the good Spirit of God and flouted it, these are your spirituall men, these are your holy ones,
no, no, you that were natural men, christ will not own you now, you had none At all of the Spirit, you have opposed the good Spirit of God and flouted it, these Are your spiritual men, these Are your holy ones,
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when a man goeth into his fields to recreate and delight himselfe, and then considers the meanes that God hath offred him, whereby hee might attaine unto grace and salvation,
when a man Goes into his fields to recreate and delight himself, and then considers the means that God hath offered him, whereby he might attain unto grace and salvation,
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and yet this is the condition of every naturall man, you therefore that are naturall goe into comers and mourne for your selves and those that belong unto you,
and yet this is the condition of every natural man, you Therefore that Are natural go into comers and mourn for your selves and those that belong unto you,
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consider this, doth not the Word say this, doth not the Lord say this, that a naturall man cannot receive the things of God, and therefore deale with your owne soules,
Consider this, does not the Word say this, does not the Lord say this, that a natural man cannot receive the things of God, and Therefore deal with your own Souls,
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and with the soules of thy friends, as men use to doe with those that are sicke, hast thou a child or a husband sicke of any disease, thou goest to the Phisitian to aske his counsell concerning the diseases, he tells the disease is not dangerous and deadly, it may be helped,
and with the Souls of thy Friends, as men use to do with those that Are sick, hast thou a child or a husband sick of any disease, thou goest to the physician to ask his counsel Concerning the diseases, he tells the disease is not dangerous and deadly, it may be helped,
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the 〈 ◊ 〉 of the Gospell prevailes not, your counsell they will not heare, the Ministers exhort, admonish, reprove, they will not regard, they cannot away with any spirituall phisicke;
the 〈 ◊ 〉 of the Gospel prevails not, your counsel they will not hear, the Ministers exhort, admonish, reprove, they will not regard, they cannot away with any spiritual physic;
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but as soone as he takes it he vomits it up againe, and therefore now there is no expectation of his recovery, this is the condition of many of your friends and children, they can take nothing which should doe them good, they can receive no spirituall good things;
but as soon as he Takes it he vomits it up again, and Therefore now there is no expectation of his recovery, this is the condition of many of your Friends and children, they can take nothing which should do them good, they can receive no spiritual good things;
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nor worke upon them, how then shall they come to salvation, why they must therefore be damned, they must therefore perish, they must be cast into utter confusion and destruction for evermore, Oh mourne therefore and pray for those which belong unto you if they be in a naturall condition.
nor work upon them, how then shall they come to salvation, why they must Therefore be damned, they must Therefore perish, they must be cast into utter confusion and destruction for evermore, O mourn Therefore and pray for those which belong unto you if they be in a natural condition.
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I intreate you for the Lord Iesus sake, as you love your owne soules whoever you be that heare this doctrine if you be naturall men, give no sleepe unto your eyes, not slumber unto your eye lids, give no rest to your soules nor contentment to your hearts,
I entreat you for the Lord Iesus sake, as you love your own Souls whoever you be that hear this Doctrine if you be natural men, give no sleep unto your eyes, not slumber unto your eye lids, give no rest to your Souls nor contentment to your hearts,
untill you have studied by all meanes possible to recover your selves out of your naturall condition, beginne speedily and persevere constantly in the meanes that God hath appointed, that the Lord may bestow that power upon you whereby you may bee enabled to receive grace and salvation offered you, that so it may goe well with you for ever, Iohn 3.27.
until you have studied by all means possible to recover your selves out of your natural condition, begin speedily and persevere constantly in the means that God hath appointed, that the Lord may bestow that power upon you whereby you may be enabled to receive grace and salvation offered you, that so it may go well with you for ever, John 3.27.
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away therefore from yourselves, & look up higher, flie unto God for strength and sufficiencie; I would have such a naturall man feare continually that God will cut him off,
away Therefore from yourselves, & look up higher, fly unto God for strength and sufficiency; I would have such a natural man Fear continually that God will Cut him off,
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Oh consider of 〈 ◊ 〉 a naturall man, why hee may be affraid that Gods judgements will every moment, in every place 〈 ◊ 〉 upon him, both at home & abroad, within & without, hee may feare they will fall upon him upon every occasion hee meetes withall,
O Consider of 〈 ◊ 〉 a natural man, why he may be afraid that God's Judgments will every moment, in every place 〈 ◊ 〉 upon him, both At home & abroad, within & without, he may Fear they will fallen upon him upon every occasion he meets withal,
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when he sleepes, what businesse soever hee is about, in every place, at all times, upon all occasions, hee may feare that the curse of God will fall upon him.
when he sleeps, what business soever he is about, in every place, At all times, upon all occasions, he may Fear that the curse of God will fallen upon him.
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A naturall man may continually stand in feare and consider, if God should cut 〈 … 〉 by death, what then would become of me, my body must returne to the ground,
A natural man may continually stand in Fear and Consider, if God should Cut 〈 … 〉 by death, what then would become of me, my body must return to the ground,
and my soule that 〈 ◊ 〉 go into everlasting torments in hell fire among 〈 ◊ 〉 devill and his angels, where the worme never 〈 ◊ 〉 nor the fire never goeth out, and therefore sure 〈 ◊ 〉 estate is woefull,
and my soul that 〈 ◊ 〉 go into everlasting torments in hell fire among 〈 ◊ 〉 Devil and his Angels, where the worm never 〈 ◊ 〉 nor the fire never Goes out, and Therefore sure 〈 ◊ 〉 estate is woeful,
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why should hee then be counselled to receive the things of God, as grace and salvation, this is a cavill of Bellarmin and thus I answer it, we have no spirituall abilitie in our selves to performe any spirituall duty,
why should he then be counseled to receive the things of God, as grace and salvation, this is a cavil of Bellarmin and thus I answer it, we have no spiritual ability in our selves to perform any spiritual duty,
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as long as your understandings and memories indure, why cannot you bestow your bodies to come to Church as well as to goe to the Alehouse? why cannot you bestow your eyes as well in reading,
as long as your understandings and memories endure, why cannot you bestow your bodies to come to Church as well as to go to the Alehouse? why cannot you bestow your eyes as well in reading,
And therefore I will advise you of three things which are in the power of natural men to performe as directions to the use of the former meanes appointed by God for the working of grace;
And Therefore I will Advice you of three things which Are in the power of natural men to perform as directions to the use of the former means appointed by God for the working of grace;
First I would have every naturall man throughly convinced of the misery hee is in, and informed of his owne insufficiencie, Ier. 10.23. there saith the Text, O Lord I know that the way of man is not in himselfe, it is not in man that walketh to 〈 ◊ 〉 his owne steppes;
First I would have every natural man thoroughly convinced of the misery he is in, and informed of his own insufficiency, Jeremiah 10.23. there Says the Text, Oh Lord I know that the Way of man is not in himself, it is not in man that walks to 〈 ◊ 〉 his own steps;
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and the Apostle Paul 〈 ◊ 〉 taketh it to himselfe, I know saith hee, that 〈 … 〉 selfe there dwelleth no good thing, this is a 〈 ◊ 〉 matter that wee presume of our selves;
and the Apostle Paul 〈 ◊ 〉 Takes it to himself, I know Says he, that 〈 … 〉 self there dwells no good thing, this is a 〈 ◊ 〉 matter that we presume of our selves;
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we 〈 ◊ 〉 we can stand of our selves, though we never use the meanes to have our weakenesse strengthned, 〈 ◊ 〉 this is the reason that wee never seeke to God 〈 ◊ 〉 the use of the meanes, take therefore 〈 ◊ 〉 course of the Apostle,
we 〈 ◊ 〉 we can stand of our selves, though we never use the means to have our weakness strengthened, 〈 ◊ 〉 this is the reason that we never seek to God 〈 ◊ 〉 the use of the means, take Therefore 〈 ◊ 〉 course of the Apostle,
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and say in me dwelleth 〈 ◊ 〉 good thing, suffer your selves to be throughly ••formed and convinced of your owne miserie 〈 ◊ 〉 weakenesse, and confesse this truth;
and say in me dwells 〈 ◊ 〉 good thing, suffer your selves to be thoroughly ••formed and convinced of your own misery 〈 ◊ 〉 weakness, and confess this truth;
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when you can say, 〈 ◊ 〉 what a stout heart have I, what a many gra•••• promises and godly councells have I had, and 〈 ◊ 〉 never would receive or give way to any of the• and therefore there is no good in mee;
when you can say, 〈 ◊ 〉 what a stout heart have I, what a many gra•••• promises and godly Counsels have I had, and 〈 ◊ 〉 never would receive or give Way to any of the• and Therefore there is no good in me;
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and 〈 ◊ 〉 thirdly, when you have done this, then conv••• your owne hearts that there is an All-sufficiencie in the promise that the Spirit is able to doe good unto your soules, Ezech. 11.18. there saith the Text, I will give them one heart, and put a new 〈 ◊ 〉 within them, I will take away their stony heart, 〈 ◊ 〉 give them a heart of flesh, so that however it is 〈 ◊ 〉, that we have no sufficiencie in our selves, yet 〈 ◊ 〉 Lord Iesus hath enough;
and 〈 ◊ 〉 Thirdly, when you have done this, then conv••• your own hearts that there is an All-sufficiency in the promise that the Spirit is able to do good unto your Souls, Ezekiel 11.18. there Says the Text, I will give them one heart, and put a new 〈 ◊ 〉 within them, I will take away their stony heart, 〈 ◊ 〉 give them a heart of Flesh, so that however it is 〈 ◊ 〉, that we have no sufficiency in our selves, yet 〈 ◊ 〉 Lord Iesus hath enough;
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it is a fine passage of David, Lord saith he, teach me the way of the Spirit, as if hee had sayd ▪ Lord I have a naughtie spirit ▪ I have a naughtie heart,
it is a fine passage of David, Lord Says he, teach me the Way of the Spirit, as if he had said ▪ Lord I have a naughty Spirit ▪ I have a naughty heart,
I exhort you 〈 ◊ 〉 all things not to deferre the time and say, wee 〈 ◊ 〉 gather the flower while it is greene, while 〈 ◊ 〉 youth continues we will follow our pleasures, 〈 ◊ 〉 take up out sports,
I exhort you 〈 ◊ 〉 all things not to defer the time and say, we 〈 ◊ 〉 gather the flower while it is green, while 〈 ◊ 〉 youth continues we will follow our pleasures, 〈 ◊ 〉 take up out sports,
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alas, alas, 〈 ◊ 〉 wilt thou thinke to doe it in thine old age, wh• thou couldst never doe it in thy youth? and therefore doe not thus delude thy owne soule;
alas, alas, 〈 ◊ 〉 wilt thou think to do it in thine old age, wh• thou Couldst never do it in thy youth? and Therefore do not thus delude thy own soul;
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though all the Angels in heaven should exhort and intreat thee to entertaine salvation, though thou shouldest have all glory and all happinesse layd downe as it were upon a table before thee,
though all the Angels in heaven should exhort and entreat thee to entertain salvation, though thou Shouldst have all glory and all happiness laid down as it were upon a table before thee,
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if the Lord should say here is all glory and happinesse, doe but beleeve and take it and it shall be thine, thou shalt be made partaker of if for ever;
if the Lord should say Here is all glory and happiness, do but believe and take it and it shall be thine, thou shalt be made partaker of if for ever;
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why deferre not therefore this worke untill the last, but make speede, beginne betime and hold on constantly to the end that at last God may take away your corruption• and give you his spirit,
why defer not Therefore this work until the last, but make speed, begin betime and hold on constantly to the end that At last God may take away your corruption• and give you his Spirit,
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and raise you out of the graver of your sinnes, doe this because you see it is needfull to be done, it is not in your power to doe good unto your soules,
and raise you out of the graver of your Sins, do this Because you see it is needful to be done, it is not in your power to do good unto your Souls,
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whereout we might observe the same, foure of those five we have already handled, and now we are come to the last Circumstance, which is this, Howsoever a naturall man cannot receive the Lord Iesus,
whereout we might observe the same, foure of those five we have already handled, and now we Are come to the last Circumstance, which is this, Howsoever a natural man cannot receive the Lord Iesus,
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is applied to the will of a man, or to that ability which is in a reasonable soule, whereby he willeth or rejecteth a thing, this is put for a heart in Scripture, together with love, delight, joy, hatred and griefe, which are attendants upon this will;
is applied to the will of a man, or to that ability which is in a reasonable soul, whereby he wills or rejecteth a thing, this is put for a heart in Scripture, together with love, delight, joy, hatred and grief, which Are attendants upon this will;
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and because it is displeasing unto him; and this is the meaning of that place, Mat. 15.19. Out of the heart proceede evill thoughts, murthers, adulteries fornications, thefts, false witnesse, blasphemie.
and Because it is displeasing unto him; and this is the meaning of that place, Mathew 15.19. Out of the heart proceed evil thoughts, murders, adulteries fornications, thefts, false witness, blasphemy.
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but for the same spirituall disposition, that is, in the will & affections of a man, in this kind the temper and frameablenesse of the Will to any action is termed by the name of heart in Scripture;
but for the same spiritual disposition, that is, in the will & affections of a man, in this kind the temper and frameablenesse of the Will to any actium is termed by the name of heart in Scripture;
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but the meaning is, they had not the gracious disposition in their wils, whereby they might be carried and inabled to will that which was pleasing to God,
but the meaning is, they had not the gracious disposition in their wills, whereby they might be carried and enabled to will that which was pleasing to God,
and might be comfortable unto themselves: it is a pretie phrase, Mat. 12.35. A good man out of the good treasure of his heart bringeth forth good things,
and might be comfortable unto themselves: it is a pretty phrase, Mathew 12.35. A good man out of the good treasure of his heart brings forth good things,
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there is a treasure of love and holinesse, and goodnesse in the heart of a gracious man, whereby hee is carried to walke holily and unblameably before God and man;
there is a treasure of love and holiness, and Goodness in the heart of a gracious man, whereby he is carried to walk holily and unblamably before God and man;
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and a treasure of covetousnesse, and a treasure of all manner of corruptions, and these carry him to wicked speeches and leud actions, hee talkes loosely & lives basely;
and a treasure of covetousness, and a treasure of all manner of corruptions, and these carry him to wicked Speeches and lewd actions, he talks loosely & lives basely;
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a heart is said to be stonie by way of resemblance, because it is of the nature of a stone, looke what the nature of a stone is, such is the nature of a heart compared thereunto, a stony heart, that is,
a heart is said to be stony by Way of resemblance, Because it is of the nature of a stone, look what the nature of a stone is, such is the nature of a heart compared thereunto, a stony heart, that is,
so that now a fleshie heart is nothing else but a heart lovingly teachable, and humbly tractable to the Lord, willing to entertaine any impression that it shall please the Lord to stampe upon it;
so that now a fleshy heart is nothing Else but a heart lovingly teachable, and humbly tractable to the Lord, willing to entertain any impression that it shall please the Lord to stamp upon it;
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In the beginning of the Chapter, about the seventh Verse, the Lord threatned to in••rict many judgements upon the people of Israel, because they had not walked in his statutes;
In the beginning of the Chapter, about the seventh Verse, the Lord threatened to in••rict many Judgments upon the people of Israel, Because they had not walked in his statutes;
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and hee would doe better for them than ever hee did, but how will hee doe this? Why saith he, I will take away that stony sturdy heart which is in them,
and he would do better for them than ever he did, but how will he do this? Why Says he, I will take away that stony sturdy heart which is in them,
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and performe all those holy duties which they have neglected, the heart which God takes away from them cannot be meant the heart it selfe, the naturall facultie of willing,
and perform all those holy duties which they have neglected, the heart which God Takes away from them cannot be meant the heart it self, the natural faculty of willing,
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but the rebellious disposition that was in the faculty the Lord removeth, and that same teachable, frameable disposition he putteth into the facultie, whereby their hearts should be carried to that which was pleasing to God, & comfortable to themselves.
but the rebellious disposition that was in the faculty the Lord Removeth, and that same teachable, frameable disposition he putteth into the faculty, whereby their hearts should be carried to that which was pleasing to God, & comfortable to themselves.
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secondly, I will speake of the circumstance of time when God doth this, when he thus workes upon the hearts of his chosen, sometimes sooner sometimes later;
secondly, I will speak of the circumstance of time when God does this, when he thus works upon the hearts of his chosen, sometime sooner sometime later;
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and the fitting, framing, and disposing of a soule to performe any spirituall service, is the alone worke of God, hee removes the indisposition of the soule,
and the fitting, framing, and disposing of a soul to perform any spiritual service, is the alone work of God, he removes the indisposition of the soul,
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the case is cleare, if we reason after this manner what is a stony heart? A stony heart is a sturdy, unteachable heart, uncapeable and indisposed to any good;
the case is clear, if we reason After this manner what is a stony heart? A stony heart is a sturdy, unteachable heart, uncapable and indisposed to any good;
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what is a heart of flesh? it is a lowly, teachable, pliable heart, wiling to receive any impression that God stampes upon it, who takes away the one? The Lord;
what is a heart of Flesh? it is a lowly, teachable, pliable heart, wiling to receive any impression that God stamps upon it, who Takes away the one? The Lord;
So that both the remooving of the stony heart is the Lords worke, and the giving of the fleshy heart is the Lords worke also, I will take away their stony heart,
So that both the removing of the stony heart is the lords work, and the giving of the fleshy heart is the lords work also, I will take away their stony heart,
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how was it when darkenesse was over the face of the earth, Let there bee light said the Lord, and there was light, the same God that created light, the same God doth shine in our hearts,
how was it when darkness was over the face of the earth, Let there be Light said the Lord, and there was Light, the same God that created Light, the same God does shine in our hearts,
To whom is the arme of the Lord revealed, saith the Prophet Esay, that is, to whom is the utmost power of the Almighty God revealed, the Lord putteth forth his whole strength upon poore sinners when he converts them unto himselfe.
To whom is the arm of the Lord revealed, Says the Prophet Isaiah, that is, to whom is the utmost power of the Almighty God revealed, the Lord putteth forth his Whole strength upon poor Sinners when he converts them unto himself.
and the world resisting him, and therefore here must needs be power against all strength that opposeth him, here must needs bee wisedome against all pollicie that resists him,
and the world resisting him, and Therefore Here must needs be power against all strength that Opposeth him, Here must needs be Wisdom against all policy that resists him,
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and say plainely, God is in you indeede, here the Text faith, when the Lord commeth to speake home to a poore sinner, a poore soule, he comes into the Congregation,
and say plainly, God is in you indeed, Here the Text faith, when the Lord comes to speak home to a poor sinner, a poor soul, he comes into the Congregation,
The grounds of the point why it is necessary that God should be the Author both of taking away the stony heart and giving the heart of flesh are these,
The grounds of the point why it is necessary that God should be the Author both of taking away the stony heart and giving the heart of Flesh Are these,
if we doe but consider the nature of the stoninesse and the fleshinesse of the heart, it will appeare that God onely can take away the one and give the other.
if we do but Consider the nature of the stoniness and the fleshiness of the heart, it will appear that God only can take away the one and give the other.
First if we consider the nature of the stony heart, and the distempers thereof, it will appeare that it must bee the worke of the Lord onely to take it away;
First if we Consider the nature of the stony heart, and the distempers thereof, it will appear that it must be the work of the Lord only to take it away;
I will shew the similitude and resemblance that is betweene the sturdy stout heart of a sinner and a stone, by which it shall bee made manifest, that none but the Almighty power of God is able to remoove it.
I will show the similitude and resemblance that is between the sturdy stout heart of a sinner and a stone, by which it shall be made manifest, that none but the Almighty power of God is able to remove it.
what is the reason of this, namely this hardnesse proceeds from the close fastning and setling of the earth together, this it is which makes the way hard,
what is the reason of this, namely this hardness proceeds from the close fastening and settling of the earth together, this it is which makes the Way hard,
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Even so it is with the soule of every poore sinner, of 〈 ◊ 〉 sinfull creature under heaven, it hath an inward secret kind of union betweene sinne and its selfe, betweene corruption and its owne nature.
Even so it is with the soul of every poor sinner, of 〈 ◊ 〉 sinful creature under heaven, it hath an inward secret kind of Union between sin and its self, between corruption and its own nature.
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and therefore sinne in the Scripture is tearmed by the name of the old man, as who should say, The sinne and corruption that is in a poore sinner, is as it were another nature in him, in so much that the union and combination that is betweene sinne and the soule, is farre stronger then any other bond of nature,
and Therefore sin in the Scripture is termed by the name of the old man, as who should say, The sin and corruption that is in a poor sinner, is as it were Another nature in him, in so much that the Union and combination that is between sin and the soul, is Far Stronger then any other bound of nature,
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if a naughtie wicked father have a godly religious child, the father will neglect those duties to his child wch even nature it selfe 〈 … 〉 him to performe;
if a naughty wicked father have a godly religious child, the father will neglect those duties to his child which even nature it self 〈 … 〉 him to perform;
nay that which is most unreasonable to consider, a wicked lewd ungracious man will lose his life, he will spend his owne heart blood before hee will leave one sinfull beloved lust or corruption,
nay that which is most unreasonable to Consider, a wicked lewd ungracious man will loose his life, he will spend his own heart blood before he will leave one sinful Beloved lust or corruption,
and a closer combination betweene sinne and the soule, then betweene all relation, that nature can put upon a man, insomuch that a man will rather have his sinnes and his lusts then his owne child;
and a closer combination between sin and the soul, then between all Relation, that nature can put upon a man, insomuch that a man will rather have his Sins and his Lustiest then his own child;
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so when God hath forsaken the soule, and it closeth with his corruptions, this union that is betweene the soule and its corruptions is marveilous strong and firme,
so when God hath forsaken the soul, and it closeth with his corruptions, this Union that is between the soul and its corruptions is marvelous strong and firm,
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and dissolve this combination that is betweene sinne and the soule, unlesse the Lord by his Almighty power come and breake this concord and conspiracy that is betweene sinne and the soule, against himselfe and the glory of his name;
and dissolve this combination that is between sin and the soul, unless the Lord by his Almighty power come and break this concord and Conspiracy that is between sin and the soul, against himself and the glory of his name;
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and therefore all outward meanes cannot make a separation betweene the disease and the body, because the disease being inward they cannot come neare it.
and Therefore all outward means cannot make a separation between the disease and the body, Because the disease being inward they cannot come near it.
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now all meanes, as the Word, and the like is outward, and can doe no good in this kind, they cannot break the union betweene a mans heart and his corruptions,
now all means, as the Word, and the like is outward, and can do no good in this kind, they cannot break the Union between a men heart and his corruptions,
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unlesse God give a blessing to these meanes, unlesse the Lord by his Almighty power and infinite wisedome make a separation betweene sinne and the soule, and dissolve this union.
unless God give a blessing to these means, unless the Lord by his Almighty power and infinite Wisdom make a separation between sin and the soul, and dissolve this Union.
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though I die for it, there is a strong league 〈 ◊ 〉 betweene the heart of a sinner and his lusts, 〈 ◊ 〉 therefore all outward meanes cannot possibly breake this league;
though I die for it, there is a strong league 〈 ◊ 〉 between the heart of a sinner and his Lustiest, 〈 ◊ 〉 Therefore all outward means cannot possibly break this league;
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and turnes the meate into the nature of it selfe, •o it is with a corrupt heart that hath made a league 〈 ◊ 〉 his lusts, all outward meanes and of 〈 … 〉 God, a corrupt heart converts them and 〈 ◊ 〉 them aside to his everlasting destruction;
and turns the meat into the nature of it self, •o it is with a corrupt heart that hath made a league 〈 ◊ 〉 his Lustiest, all outward means and of 〈 … 〉 God, a corrupt heart converts them and 〈 ◊ 〉 them aside to his everlasting destruction;
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the instrumentall cause is alwayes under the 〈 ◊ 〉 the soule of a man is a soveraigne commander, this way all outward meanes are but instrumentall m•ses,
the instrumental cause is always under the 〈 ◊ 〉 the soul of a man is a sovereign commander, this Way all outward means Are but instrumental m•ses,
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Secondly, as there is a neare union betweene sinne and the soule, so in the second place as from the knitting of the parts of a stone together, there comes a strength to resist the blow;
Secondly, as there is a near Union between sin and the soul, so in the second place as from the knitting of the parts of a stone together, there comes a strength to resist the blow;
but the Almighty come it power of the Lord, for this is the meaning of that place, of Saint Paul, 1 Corinth. 15.56. The sting of a eath is sinne, and the strength of sinne is the Law;
but the Almighty come it power of the Lord, for this is the meaning of that place, of Saint Paul, 1 Corinth. 15.56. The sting of a eath is sin, and the strength of sin is the Law;
looke as it is with a King when a male factour is apprehended and convicted of high treason, the king giveth up the malefactour into the hand of the jaylour,
look as it is with a King when a male factor is apprehended and convicted of high treason, the King gives up the Malefactor into the hand of the jailer,
and giveth him authoritie to keepe him in what prison or dungeon 〈 ◊ 〉 will and tyrannize over him as he list, the jaylour now hath not power of himselfe onely,
and gives him Authority to keep him in what prison or dungeon 〈 ◊ 〉 will and tyrannise over him as he list, the jailer now hath not power of himself only,
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but is armed also with authority from the King, he hath a commission from the King that hee may dispose of the Traytour as hee pleaseth, hee may keepe him in what prison hee will,
but is armed also with Authority from the King, he hath a commission from the King that he may dispose of the Traitor as he Pleases, he may keep him in what prison he will,
Let all occasions domineere over him, let all corruptions take place in him, hee hath opposed my Lawes, I will never helpe him more, hee hath transgressed my Commandements, my Spirit shall never assist him more, take him sinne, take him Sathan,
Let all occasions domineer over him, let all corruptions take place in him, he hath opposed my Laws, I will never help him more, he hath transgressed my commandments, my Spirit shall never assist him more, take him sin, take him Sathan,
this is the reason of that unconceiveable and admirable power that a mans corruptions have over him, a man would wonder to see that a base lust or corruption should so domineere and tyrannize over a man,
this is the reason of that unconceivable and admirable power that a men corruptions have over him, a man would wonder to see that a base lust or corruption should so domineer and tyrannise over a man,
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but how is this done, namely this way, Christ which is perfect God and man, commeth and suffereth for man, hee comes and doth that which man should have done,
but how is this done, namely this Way, christ which is perfect God and man, comes and suffers for man, he comes and does that which man should have done,
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and this is the ground how it commeth •o passe that the Lord onely, and no 〈 … 〉 can deliver a soule from the strength of 〈 … 〉 power of Satan, which have the strength of the Law to backe them.
and this is the ground how it comes •o pass that the Lord only, and no 〈 … 〉 can deliver a soul from the strength of 〈 … 〉 power of Satan, which have the strength of the Law to back them.
and not onely so, but in the third place, there is a great resistance in the soule against Gods Command ▪ Looke as it is with a stone, of a man striketh a blow upon it, it resistes the blow and beates it backe,
and not only so, but in the third place, there is a great resistance in the soul against God's Command ▪ Look as it is with a stone, of a man striketh a blow upon it, it resistes the blow and beats it back,
what helpe soever God bestowes upon it, it beates it backe, it will not be disposed, it will not be framed and fashioned according to Gods holy Will, Zach. 7.12.
what help soever God bestows upon it, it beats it back, it will not be disposed, it will not be framed and fashioned according to God's holy Will, Zach 7.12.
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if God alone by his almighty power doth these things, then he is the author of this worke, it is his worke to doe this in the soule of a poore sinnefull creature.
if God alone by his almighty power does these things, then he is the author of this work, it is his work to do this in the soul of a poor sinful creature.
from hence wee may see, that therefore this great worke of conversion, the fitting and preparing of a poore sinner to entertaine the Lord Iesus, it is a worke of great weight, it is a worke not of ordinary,
from hence we may see, that Therefore this great work of conversion, the fitting and preparing of a poor sinner to entertain the Lord Iesus, it is a work of great weight, it is a work not of ordinary,
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And from hence it is that it is a marvellous wonder that any creature that is under the power of sinne and Satan it is a wonder it is a miracle that after all teaching,
And from hence it is that it is a marvellous wonder that any creature that is under the power of sin and Satan it is a wonder it is a miracle that After all teaching,
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Nay, hence it is that wee see little profit come from the worke of the Ministerie when wee see the greatnesse of this worke of conversion, wee may wonder how it commeth to passe that any are converted and brought home unto the Lord;
Nay, hence it is that we see little profit come from the work of the Ministry when we see the greatness of this work of conversion, we may wonder how it comes to pass that any Are converted and brought home unto the Lord;
and they will beleeve when they list, why? Alas it is not in your power, it is the almighty worke of God, thou hast not the worke of repentance to command at thy pleasure;
and they will believe when they list, why? Alas it is not in your power, it is the almighty work of God, thou hast not the work of Repentance to command At thy pleasure;
it is not talking and saying, I doe repent with all my heart, and doe beleeve that will serve the turne, this will not doe, the Lord must worke effectually in thy soule by his almighty power,
it is not talking and saying, I do Repent with all my heart, and do believe that will serve the turn, this will not do, the Lord must work effectually in thy soul by his almighty power,
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and mercy from him will never be removed, a man shall sometimes find that the indisposition of his soule to any good shall be a little abated by the power of the Word, the edge of it will a little be blunted,
and mercy from him will never be removed, a man shall sometime find that the indisposition of his soul to any good shall be a little abated by the power of the Word, the edge of it will a little be blunted,
To them that received him, saith the Text, he gave power to be the sonnes of God to them which beleeve in his name, which are borne not of bloud nor of the will of the flesh,
To them that received him, Says the Text, he gave power to be the Sons of God to them which believe in his name, which Are born not of blood nor of the will of the Flesh,
and the hearts of those that have sinne hunging about them may be cheared when the soule considers that it is laden with abundance of corruptions and abominations,
and the hearts of those that have sin hunging about them may be cheered when the soul considers that it is laden with abundance of corruptions and abominations,
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yet the Lord can doe it, there is nothing hard or difficult to him that hath hardnesse it selfe at command, hee is a God which hath all things at command;
yet the Lord can do it, there is nothing hard or difficult to him that hath hardness it self At command, he is a God which hath all things At command;
hee can command the devill himselfe, and therefore hee hath the hardnesse of thy heart at command also there is nothing hard to him that hath hardnesse at his command;
he can command the Devil himself, and Therefore he hath the hardness of thy heart At command also there is nothing hard to him that hath hardness At his command;
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nay, though all things be impossible to man, yet nothing is impossible with God, God can doe what man not meanes cannot, the Lord hee sheweth mercy upon us,
nay, though all things be impossible to man, yet nothing is impossible with God, God can do what man not means cannot, the Lord he shows mercy upon us,
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so that though thy corruptions be mightie and powerfull, yet there is a mighty God that is able to undoe that cursed combination that is betweene thy soule and thy corruptions,
so that though thy corruptions be mighty and powerful, yet there is a mighty God that is able to undo that cursed combination that is between thy soul and thy corruptions,
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In the third place it is a word of exhortation to all those that are in the bond of iniquitie and under the power of Satan, to those which carry a stony heart about them, it is a word of exhortation to these, see your owne wants and be exhorted in the name of the Lord Iesus, to have recourse to this great God,
In the third place it is a word of exhortation to all those that Are in the bound of iniquity and under the power of Satan, to those which carry a stony heart about them, it is a word of exhortation to these, see your own Wants and be exhorted in the name of the Lord Iesus, to have recourse to this great God,
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and all the Sonnes of God have found proofe hereof to the comfort of their owne soules, the Lord is hee that will doe this, hee will take away your stony heart:
and all the Sons of God have found proof hereof to the Comfort of their own Souls, the Lord is he that will do this, he will take away your stony heart:
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Our Saviour Christ when hee had healed many of their diseases, the Text saith in the third of Matthew, That all came unto him and brought their sicke that hee might heale them.
Our Saviour christ when he had healed many of their diseases, the Text Says in the third of Matthew, That all Come unto him and brought their sick that he might heal them.
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but they are not altogether freed from it, but those that were never cured of this disease, those that never had this stony heart in any measure removed, they were better have a milstone about their neckes,
but they Are not altogether freed from it, but those that were never cured of this disease, those that never had this stony heart in any measure removed, they were better have a millstone about their necks,
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when the Minister perswades, then say, Lord doe thou over rule and perswade this sinnefull heart of mine, take thou away this power of corruptions which is in my heart,
when the Minister persuades, then say, Lord do thou over Rule and persuade this sinful heart of mine, take thou away this power of corruptions which is in my heart,
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goe home and be exhorted to goe to this Physition, and importune the Lord in this case, put him in minde of all those many savours, which he hath vouchsafed to you, put the Lord in remembrance of that which he hath desired in his Word:
go home and be exhorted to go to this physician, and importune the Lord in this case, put him in mind of all those many savours, which he hath vouchsafed to you, put the Lord in remembrance of that which he hath desired in his Word:
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tell him that thou wilt tell thy neighbours of it, and exhort them to come unto him that they may be healed by him, come close to God and say, Father, hast thou not desired that people had such hearts as would feare thee,
tell him that thou wilt tell thy neighbours of it, and exhort them to come unto him that they may be healed by him, come close to God and say, Father, hast thou not desired that people had such hearts as would Fear thee,
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and thou wilt take away their stony hearts and give unto them fleshy hearts? Say, Lord, what a great deale of honour thou shalt have hereby, I will exhort all that have stony hearts, to goe unto thee that they may be cured,
and thou wilt take away their stony hearts and give unto them fleshy hearts? Say, Lord, what a great deal of honour thou shalt have hereby, I will exhort all that have stony hearts, to go unto thee that they may be cured,
and in this worke of God in the preparing of a soule for himselfe, there are two further circumstances to be considered in regard of the time when God will doe this,
and in this work of God in the preparing of a soul for himself, there Are two further Circumstances to be considered in regard of the time when God will do this,
the first is in respect of the meanes, and that is this, when the Gospel of life and salvation is sent and revealed to a people and continued to a people,
the First is in respect of the means, and that is this, when the Gospel of life and salvation is sent and revealed to a people and continued to a people,
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if ever God worke upon the hearts of men, if ever hee meanes to bring people to the knowledge of the things belonging to their peace, it is then when the Lord is pleased to send his faithfull Ministers among them,
if ever God work upon the hearts of men, if ever he means to bring people to the knowledge of the things belonging to their peace, it is then when the Lord is pleased to send his faithful Ministers among them,
or towne, or a country, or a kingdome, namely when the Lord sends his Gospel among them & his faithfull Ministers to discover the meanes of 〈 ◊ 〉 unto them;
or town, or a country, or a Kingdom, namely when the Lord sends his Gospel among them & his faithful Ministers to discover the means of 〈 ◊ 〉 unto them;
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and for this purpose I have this 〈 ◊ 〉 Text. And first to make way for our selves and then to presse on unto the point, we must therefore understand that our Saviour Christ came in the last day of asking,
and for this purpose I have this 〈 ◊ 〉 Text. And First to make Way for our selves and then to press on unto the point, we must Therefore understand that our Saviour christ Come in the last day of asking,
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now when Christ was comming towards the city and saw it a far off, and fo•• saw also the desolation that should come upon it his bowells yearned within him towards the people,
now when christ was coming towards the City and saw it a Far off, and fo•• saw also the desolation that should come upon it his bowels yearned within him towards the people,
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and he mourned secretly within himselfe, Oh these famous monuments and goodly buildings shall all be layd waste, thou hast had many Priests to advise thee,
and he mourned secretly within himself, O these famous monuments and goodly buildings shall all be laid waste, thou hast had many Priests to Advice thee,
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now those golden dayes are gone, and the gate of mercy is shut, there is no more meanes of grace and salvation offered, the Gospell shall never more be vouchsafed unto thee,
now those golden days Are gone, and the gate of mercy is shut, there is no more means of grace and salvation offered, the Gospel shall never more be vouchsafed unto thee,
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and when hee could doe no more for it, then hee weepes and mournes over it, Oh that thou hadst knowne in this thy day the things belonging to thy peace;
and when he could do no more for it, then he weeps and mourns over it, O that thou Hadst known in this thy day the things belonging to thy peace;
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and regarded, but principally these things belonging to thy peace, especially in this thy day 〈 ◊ 〉 not to have beene rejected, thy Saviour above all other should not have beene refused and con•••ned,
and regarded, but principally these things belonging to thy peace, especially in this thy day 〈 ◊ 〉 not to have been rejected, thy Saviour above all other should not have been refused and con•••ned,
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Oh that thou hadst knowne these things in this thy day, and then his heart even break••, 〈 ◊ 〉 hee weepes againe, Oh but now they bee hidden from thine eyes, thou shalt never receive the like favour againe, the like opportunitie shall never hereafter bee offered.
O that thou Hadst known these things in this thy day, and then his heart even break••, 〈 ◊ 〉 he weeps again, O but now they be hidden from thine eyes, thou shalt never receive the like favour again, the like opportunity shall never hereafter be offered.
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plainely and nakedly, give mee leave a little to open the meaning of this word day, kn•w therefore thus much, that this word in phrase of Scripture discovereth unto us that time,
plainly and nakedly, give me leave a little to open the meaning of this word day, kn•w Therefore thus much, that this word in phrase of Scripture Discovereth unto us that time,
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so that observe a mans day in generall, is nothing but the time of his life• besides this, a day discovereth the passages of Gods providence and that speciall nicke of opportunitie that God hath layd out for every particular act;
so that observe a men day in general, is nothing but the time of his life• beside this, a day Discovereth the passages of God's providence and that special neck of opportunity that God hath laid out for every particular act;
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as God hath appointed a day wherein anguish and greefe shall come upon us, and that is sayd to bee the day of trouble, •all upon me in the day of trouble and I will deliver you saith the Psalmist;
as God hath appointed a day wherein anguish and grief shall come upon us, and that is said to be the day of trouble, •all upon me in the day of trouble and I will deliver you Says the Psalmist;
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there is a day of tryall also in the third of Hebr. 8. harden not your hearts as in the day of tryall or temptation in the Wildernesse, and there is a day of visitation also,
there is a day of trial also in the third of Hebrew 8. harden not your hearts as in the day of trial or temptation in the Wilderness, and there is a day of Visitation also,
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now the Lord Iesus being the great Physition of the world, came to visit Ierusalem. When he sent his balme from Gilead, the glad tidings of grace and salvation,
now the Lord Iesus being the great physician of the world, Come to visit Ierusalem. When he sent his balm from Gilead, the glad tidings of grace and salvation,
as there is a day of trouble and a day of tryall, so in the third place there is a day of salvation and a day of visitation, which is that particular season wherein God sends his faithfull messengers to dispense the meanes of life and salvation unto a people.
as there is a day of trouble and a day of trial, so in the third place there is a day of salvation and a day of Visitation, which is that particular season wherein God sends his faithful messengers to dispense the means of life and salvation unto a people.
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& the meanes of grace & salvation afforded to a people, that is the season wherein God meaneth to worke upon their hearts effectually that they may receive life and salvation.
& the means of grace & salvation afforded to a people, that is the season wherein God means to work upon their hearts effectually that they may receive life and salvation.
God can use extraordinary meanes to bring men to life and salvation and happinesse, but men must not looke now for extraordinary conversions, they must not expect to be miraculously saved,
God can use extraordinary means to bring men to life and salvation and happiness, but men must not look now for extraordinary conversions, they must not expect to be miraculously saved,
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this wrought upon them and prevailed with their hearts, and by the power of the Almighty God brought them to the knowledge of the things belonging to salvation.
this wrought upon them and prevailed with their hearts, and by the power of the Almighty God brought them to the knowledge of the things belonging to salvation.
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But in the common course of God, if ever soule now be converted, it must be by the ministery of the word, that is our day, that is our time, that is the speciall season wherein God will vouchsafe to looke upon poore sinners, and convert them unto himselfe;
But in the Common course of God, if ever soul now be converted, it must be by the Ministry of the word, that is our day, that is our time, that is the special season wherein God will vouchsafe to look upon poor Sinners, and convert them unto himself;
First wee will proove that the time of a mans life is part of the season wherein God will worke effectually upon him for his everlasting comfort, in the in the ninth of Ecclesiastes 10. there saith the wise man, Whatsoever thy hand findeth to doe, doe it with thy might,
First we will prove that the time of a men life is part of the season wherein God will work effectually upon him for his everlasting Comfort, in the in the ninth of Ecclesiastes 10. there Says the wise man, Whatsoever thy hand finds to do, do it with thy might,
as our trading and labouring is here in this life, so shall our injoying and rewarding be hereafter in the life to come, A• 〈 ◊ 〉 soweth so shall a man reape, Gal. 6.8.
as our trading and labouring is Here in this life, so shall our enjoying and rewarding be hereafter in the life to come, A• 〈 ◊ 〉 Soweth so shall a man reap, Gal. 6.8.
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but hee that is willing for to stoope to the Commandements of God, he that serves God here and walkes uprightly before him shall receive everlasting life, and eternall happinesse hereafter;
but he that is willing for to stoop to the commandments of God, he that serves God Here and walks uprightly before him shall receive everlasting life, and Eternal happiness hereafter;
and then the Lord Iesus when hee came with him to his house said unto him, this day is salvation come unto this house, why? because this day hee was made the sonne of Abraham, as wee may see in the words following, this day it pleased Christ to bring that desire of Zacheus unto some perfection;
and then the Lord Iesus when he Come with him to his house said unto him, this day is salvation come unto this house, why? Because this day he was made the son of Abraham, as we may see in the words following, this day it pleased christ to bring that desire of Zacchaeus unto Some perfection;
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so then wee have the proofe of the point plaine out of Scripture, namely, that while life and the meanes last, that is the season that God hath appointed and set apart to doe good to the soules of those whom hee meaneth to convert unto himselfe.
so then we have the proof of the point plain out of Scripture, namely, that while life and the means last, that is the season that God hath appointed and Set apart to do good to the Souls of those whom he means to convert unto himself.
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then comes Gods definitive sentence, Gods definitive verdict then passes upon a man, God then passeth a sentence upon a •an which hee never meaneth to recall;
then comes God's definitive sentence, God's definitive verdict then passes upon a man, God then passes a sentence upon a •an which he never means to Recall;
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there is then afterwards no alteration to be expected, Heb. 9.27. There, saith the Text, it is appointed for all men once to die, but after that comes judgement;
there is then afterwards no alteration to be expected, Hebrew 9.27. There, Says the Text, it is appointed for all men once to die, but After that comes judgement;
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but this is a fond, foolish, sottish dreame, the case is plaine enough after death judgement comes next, a man shall either goe into everlasting happinesse, or else into everlasting confusion;
but this is a found, foolish, sottish dream, the case is plain enough After death judgement comes next, a man shall either go into everlasting happiness, or Else into everlasting confusion;
Hee that beleeveth on him is not condemned, but hee that beleeveth not is condemned already, that is, hee hath one foote in hell as it were, hee is now in the gall of bitternesse,
He that Believeth on him is not condemned, but he that Believeth not is condemned already, that is, he hath one foot in hell as it were, he is now in the Gall of bitterness,
they are as surely damned, and therefore to hell they must go ▪ so the• the case is cleare, the sentence of God is fir•• and the virdict that God passeth upon a 〈 ◊ 〉 sinner at thet time of death is most certaine, there is no repealing of the sentence, there is no recalling of the verdict,
they Are as surely damned, and Therefore to hell they must go ▪ so the• the case is clear, the sentence of God is fir•• and the virdict that God passes upon a 〈 ◊ 〉 sinner At thet time of death is most certain, there is no repealing of the sentence, there is no recalling of the verdict,
The second thing to be prooved is this, why the meanes of salvation makes up the opportunitie wherein God meaneth to save poore sinners if 〈 ◊ 〉 they be converted,
The second thing to be proved is this, why the means of salvation makes up the opportunity wherein God means to save poor Sinners if 〈 ◊ 〉 they be converted,
there is not onely required a continuance of time, but also a supply of all those helpes that may be usefull and needefull for the accomplishment of any worke in that season;
there is not only required a Continuance of time, but also a supply of all those helps that may be useful and needful for the accomplishment of any work in that season;
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for when the Sunne shines so that a man may see his way, and avoid dangers and inconveniences, this is the time wherein a man hath a fit opportunitie to walke in,
for when the Sun shines so that a man may see his Way, and avoid dangers and inconveniences, this is the time wherein a man hath a fit opportunity to walk in,
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so that the continuance of time doth no make up an opportunitie, but a supply also of all helpes and sufficiencie needefull for the performance of any action in this time.
so that the Continuance of time does not make up an opportunity, but a supply also of all helps and sufficiency needful for the performance of any actium in this time.
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Looke as it is with men when they goe to faile, when there is winde and tide for their purpose, this is the fittest opportunitie for them to take shippe in:
Look as it is with men when they go to fail, when there is wind and tide for their purpose, this is the Fittest opportunity for them to take ship in:
Now then this I reason out of the former arguments, they that enjoy that continuance of time wherein they have all meanes necessary to procure life and salvation;
Now then this I reason out of the former Arguments, they that enjoy that Continuance of time wherein they have all means necessary to procure life and salvation;
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〈 ◊ 〉 they that have life continued and the meanes of the Gospell revealed and vouch safed unto them, 〈 ◊ 〉 have all meanes and helpes whereby grace and •••vation may be procured unto them, and 〈 ◊ 〉 they enjoy the fittest season wherein God doth meane t• do good unto their soules.
〈 ◊ 〉 they that have life continued and the means of the Gospel revealed and vouch safed unto them, 〈 ◊ 〉 have all means and helps whereby grace and •••vation may be procured unto them, and 〈 ◊ 〉 they enjoy the Fittest season wherein God does mean t• do good unto their Souls.
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then in the first place, it is a ground of instruction to every soule here present, to teach us how thankefull wee ought to be unto the Lord that enjoy yet these liberties in the land of the living, to acknowledge Gods goodnesse towards us,
then in the First place, it is a ground of instruction to every soul Here present, to teach us how thankful we ought to be unto the Lord that enjoy yet these Liberties in the land of the living, to acknowledge God's Goodness towards us,
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it is a mervellous high and happy priviledge that wee may enjoy the light of the Gospell, that a man was borne in such a time, in the last age of the world, in such a place, in this kingdome, wherein the way of life and salvation is so fully,
it is a mervellous high and happy privilege that we may enjoy the Light of the Gospel, that a man was born in such a time, in the last age of the world, in such a place, in this Kingdom, wherein the Way of life and salvation is so Fully,
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so plainely, nay, so powerfully made knowne to the soules of men, as the whole world enjoyes not the like, that we have the day of salvation to trade in for the good and comfort of our soules, that wee have the day before us wherein wee may walke in those wayes whereby comfort may be derived unto us, that the Sunne of the Gospell shines full in our faces,
so plainly, nay, so powerfully made known to the Souls of men, as the Whole world enjoys not the like, that we have the day of salvation to trade in for the good and Comfort of our Souls, that we have the day before us wherein we may walk in those ways whereby Comfort may be derived unto us, that the Sun of the Gospel shines full in our faces,
The antient people of God did observe Gods goodnesse herein, the Scripture saith, that Abraham saw this day a farre of and rejoyced, he saw the day wherein Christ should come into the world,
The ancient people of God did observe God's Goodness herein, the Scripture Says, that Abraham saw this day a Far of and rejoiced, he saw the day wherein christ should come into the world,
and had him in his armes, then he desired to live no longer, but blessed God and said, Now lettest thou thy servant depart in peace according to thy Word,
and had him in his arms, then he desired to live no longer, but blessed God and said, Now Lettest thou thy servant depart in peace according to thy Word,
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when he saw the meanes of salvation discovered and declared, his heart was so ravished with the delight he tooke therein, that he did desire to depart out of this life, that he might be with Christ in a better life:
when he saw the means of salvation discovered and declared, his heart was so ravished with the delight he took therein, that he did desire to depart out of this life, that he might be with christ in a better life:
while we continue in this vale of misery, wee shall have many vexations, but this is the comfort of a man that hee hath the voice of the Gospell sounding in the eares of him,
while we continue in this vale of misery, we shall have many vexations, but this is the Comfort of a man that he hath the voice of the Gospel sounding in the ears of him,
if a man that were to travell by night had but the Moone, or the light of the Starres to direct him in his journey, this would be very comfortable unto him,
if a man that were to travel by night had but the Moon, or the Light of the Stars to Direct him in his journey, this would be very comfortable unto him,
when the means of salvation should be revealed, of which salvation, saith the text, the Prophets have enquired and searched diligently, who prophesied of the grace that should come, &c. all the antient Fathers before enjoyed onely the Mooneshine and the Starre-light of the Gospell,
when the means of salvation should be revealed, of which salvation, Says the text, the prophets have inquired and searched diligently, who prophesied of the grace that should come, etc. all the ancient Father's before enjoyed only the Moonshine and the Starlight of the Gospel,
and therfore in the 2 Pet. 1.19. The Apostle saith, We have also a more sure Word of prophesie, whereunto you doe well that you take heede as unto a light that shineth in a darke place untill the day dawne and the day-starre arise in your hearts;
and Therefore in the 2 Pet. 1.19. The Apostle Says, We have also a more sure Word of prophesy, whereunto you do well that you take heed as unto a Light that shines in a dark place until the day dawn and the daystar arise in your hearts;
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it is an observation of holy men out of this place, that a man doth not live because he growth, a tree doth so, a man doth not live because hee feeles and sees and heares,
it is an observation of holy men out of this place, that a man does not live Because he growth, a tree does so, a man does not live Because he feels and sees and hears,
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and the glad 〈 … 〉 Gospell, and therefore is it not a wonder 〈 … 〉 that God hath continued us untill this time, wherein the meanes of salvation are so fully re•••led? You that are going on in the roade way 〈 ◊ 〉 destruction, all you that are in a naturall estate, 〈 ◊ 〉 God should plucke you out of the land of the living, what should become of your poore soules, it is a great mercy that God doth yet vouchsafe life unto you,
and the glad 〈 … 〉 Gospel, and Therefore is it not a wonder 〈 … 〉 that God hath continued us until this time, wherein the means of salvation Are so Fully re•••led? You that Are going on in the road Way 〈 ◊ 〉 destruction, all you that Are in a natural estate, 〈 ◊ 〉 God should pluck you out of the land of the living, what should become of your poor Souls, it is a great mercy that God does yet vouchsafe life unto you,
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and yet God gave a seasonable time afterwards to ripen & gather the fruits of the earth, I appeale to your owne consciences did not this cōfort you, did not this cheare you? Nay, could not people come and be thankefull to God for such blessings,
and yet God gave a seasonable time afterwards to ripen & gather the fruits of the earth, I appeal to your own Consciences did not this Comfort you, did not this cheer you? Nay, could not people come and be thankful to God for such blessings,
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and say it was a good season God be blessed, Gods name be praised for it? Was this such a goodly season wherein you might fill your barnes full of corne,
and say it was a good season God be blessed, God's name be praised for it? Was this such a goodly season wherein you might fill your Barns full of corn,
and your purses full of money? Why then, had we eyes to see and hearts to conceive what is that season, that blessed season of salvation, those good dayes that have passed over our heads, wherein many have injoyed the opportunitie and meanes of salvation twentie, thirtie, yea fortie yeares;
and your purses full of money? Why then, had we eyes to see and hearts to conceive what is that season, that blessed season of salvation, those good days that have passed over our Heads, wherein many have enjoyed the opportunity and means of salvation twentie, thirtie, yea fortie Years;
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Oh blessed season, the Sunne never saw the like, nay the whole world wonders at this marvellous mercy that the Lord hath vouchsafed to us in this Land. Shall we enjoy all these blessings,
O blessed season, the Sun never saw the like, nay the Whole world wonders At this marvellous mercy that the Lord hath vouchsafed to us in this Land. Shall we enjoy all these blessings,
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yet blesse God that yet you breathe, and that you may seeke unto him and waite upon him in the use of the meanes, that so you may receive mercy and salvation from him:
yet bless God that yet you breathe, and that you may seek unto him and wait upon him in the use of the means, that so you may receive mercy and salvation from him:
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blesse God that thou hast the Sunne-shine of the Gospell shining in thy face, that thou hast the day before thee that thou mayst trade therein and receive comfort thereby.
bless God that thou hast the Sunshine of the Gospel shining in thy face, that thou hast the day before thee that thou Mayest trade therein and receive Comfort thereby.
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Secondly, is it so that while life lasts, and the meanes of salvation is continued and vouchsafed unto us, that this is our day, that this is the season wherein God will shew mercy unto us;
Secondly, is it so that while life lasts, and the means of salvation is continued and vouchsafed unto us, that this is our day, that this is the season wherein God will show mercy unto us;
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what use then will you make of this for the present, what will you say, and what will you now perswade your hearts unto, why, me thinkes every man answers,
what use then will you make of this for the present, what will you say, and what will you now persuade your hearts unto, why, me thinks every man answers,
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and not omit any season wherein the Lord calleth upon us, that so wee may obtaine the end of our hopes, the desire of our soules, even salvation hereafter;
and not omit any season wherein the Lord calls upon us, that so we may obtain the end of our hope's, the desire of our Souls, even salvation hereafter;
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if we must doe good to our neighbours, then much more to that poore soule of ours that is miserably oppressed with sinne, that is in a dainned and cursed estate.
if we must do good to our neighbours, then much more to that poor soul of ours that is miserably oppressed with sin, that is in a dainned and cursed estate.
while the Lord is pleased to continue opportunities unto us, let us embrace them, hee that never heard, let him heare now, hee that never prayed, let him pray now, it is now high time to awake out of that cursed securitie wherein wee have a long time lien, the Lord is come neare unto us even to the very next doore, Christ Iesus is calling,
while the Lord is pleased to continue opportunities unto us, let us embrace them, he that never herd, let him hear now, he that never prayed, let him pray now, it is now high time to awake out of that cursed security wherein we have a long time lain, the Lord is come near unto us even to the very next door, christ Iesus is calling,
and mercie is intreating, and wisedome is even hoarse with crying after us, there is nothing but a heart wanting, mercy is offered, we ought therefore to entertaine it, the meanes of salvation are revealed,
and mercy is entreating, and Wisdom is even hoarse with crying After us, there is nothing but a heart wanting, mercy is offered, we ought Therefore to entertain it, the means of salvation Are revealed,
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the Church was then in misery, and so the Lord speaketh to every poore soule, thou art in the grave of thy sinnes, arise my love, my dove, the time of persecution is past,
the Church was then in misery, and so the Lord speaks to every poor soul, thou art in the grave of thy Sins, arise my love, my dove, the time of persecution is past,
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and the covetous man out of his counting house, and from the things here below and bids them come unto the house of the Lord, that he may speake comfort and consolation to their soules, the Lord doth even strive with us,
and the covetous man out of his counting house, and from the things Here below and bids them come unto the house of the Lord, that he may speak Comfort and consolation to their Souls, the Lord does even strive with us,
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and thou shalt remove from thy place to another place, it may be they will consider though they be a rebellious people, as if hee had said, it may be when all these meanes are used, it may be at last they will be perswaded and performe that which I require of them, it is a lively patterne of Gods speciall providence over us in this Land, God hath not dealt thus with other Nations, hee hath passed by other people,
and thou shalt remove from thy place to Another place, it may be they will Consider though they be a rebellious people, as if he had said, it may be when all these means Are used, it may be At last they will be persuaded and perform that which I require of them, it is a lively pattern of God's special providence over us in this Land, God hath not dealt thus with other nations, he hath passed by other people,
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but hee hath commanded the Gospell to abide with us twentie, thirtie, fortie, sixtie yeares, wee have yet the Gospell among us, we are yet in peace and prosperitie, we enjoy those liberties that thousands of our poore brethren want and would attaine unto:
but he hath commanded the Gospel to abide with us twentie, thirtie, fortie, sixtie Years, we have yet the Gospel among us, we Are yet in peace and Prosperity, we enjoy those Liberties that thousands of our poor brothers want and would attain unto:
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and still crying to the people of England, that so if it be possible their proud hearts may be humbled, their sturdy hearts may be softned, their unregenerate hearts may be converted and their soules may be saved.
and still crying to the people of England, that so if it be possible their proud hearts may be humbled, their sturdy hearts may be softened, their unregenerate hearts may be converted and their Souls may be saved.
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young men will bee ready to say, I will take my owne content now, and hereafter I will returne unto the Lord, I will gather the flower while it is greene and while I am young, I will not spend my dayes in mourning, I will not breake my heart with sighing and sorrowing for my sinnes,
young men will be ready to say, I will take my own content now, and hereafter I will return unto the Lord, I will gather the flower while it is green and while I am young, I will not spend my days in mourning, I will not break my heart with sighing and sorrowing for my Sins,
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Oh foole this night the divell may hale thy soule into everlasting confusion, how knowest thou but that sentence may bee given upon thee which was given upon him,
O fool this night the Devil may hale thy soul into everlasting confusion, how Knowest thou but that sentence may be given upon thee which was given upon him,
and never come to the like mercies, never receive the like incouragements, thou that heretofore hast despised a faithfull Minister, it may bee thou shalt never see the face of a good Minister more hereafter,
and never come to the like Mercies, never receive the like encouragements, thou that heretofore hast despised a faithful Minister, it may be thou shalt never see the face of a good Minister more hereafter,
Oh then when the market is done thou wilt come too late to buy salvation, thou shalt never receive those benefits and meanes of grace and salvation againe which thou hast neglected.
O then when the market is done thou wilt come too late to buy salvation, thou shalt never receive those benefits and means of grace and salvation again which thou hast neglected.
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Nay consider that this which I have spoken may be the case of any one in this congregation, every man hath his day, I gave her a time to repent saith the Lord of wicked Iesabel, but shee would not, the Lord would have plucked her out of her bed of downe,
Nay Consider that this which I have spoken may be the case of any one in this congregation, every man hath his day, I gave her a time to Repent Says the Lord of wicked Jezebel, but she would not, the Lord would have plucked her out of her Bed of down,
and from the armes of her lovers into a bed of sorrow, shee hath now paine for her pleasure and sorrow for her jollitie, who knoweth but this may be my day and thy day, and every particular mans day.
and from the arms of her lovers into a Bed of sorrow, she hath now pain for her pleasure and sorrow for her jollity, who Knoweth but this may be my day and thy day, and every particular men day.
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When the word of God comes home to the soule of a man, and the Lord is pleased to knocke at the conscience of a poore sinner, he may then breake out into admiration,
When the word of God comes home to the soul of a man, and the Lord is pleased to knock At the conscience of a poor sinner, he may then break out into admiration,
nay to mourne over me, as hee did over Ierusalem, O that thou hadst knowne at least in this thy day the things belonging to thy peace, many mercies hath the Lord let into my soule to allute me, many judgements to terrifie me, many promises to perswade me,
nay to mourn over me, as he did over Ierusalem, Oh that thou Hadst known At least in this thy day the things belonging to thy peace, many Mercies hath the Lord let into my soul to allute me, many Judgments to terrify me, many promises to persuade me,
thus take notice of the mercies of God towards you, and go aside and make good use of those good motions that God by his Spirit shall suggest into your soules;
thus take notice of the Mercies of God towards you, and go aside and make good use of those good motions that God by his Spirit shall suggest into your Souls;
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then resolve and say this is my day, if there be any soule here present that it hath pleased God thus to move, oh know and consider that this is thy particular time, thy particular season, say and remember that such a time thou hadst a faire offer, it may be he that now moves and perswades thee,
then resolve and say this is my day, if there be any soul Here present that it hath pleased God thus to move, o know and Consider that this is thy particular time, thy particular season, say and Remember that such a time thou Hadst a fair offer, it may be he that now moves and persuades thee,
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then I will never attend more to those lusts, I will never yeeld more to those occasions that have gotten the mastery over me, I would wish every poore soule, to take up this resolution, to give a bill of divorcement to his sinnes,
then I will never attend more to those Lustiest, I will never yield more to those occasions that have got the mastery over me, I would wish every poor soul, to take up this resolution, to give a bill of divorcement to his Sins,
to doe this now will be a very hard thing, I know it, and experience proves it, your lusts will cleave to you and hang about you, you would be loath to part with your old corruptions, old friends that have beene of old acquaintance,
to do this now will be a very hard thing, I know it, and experience Proves it, your Lustiest will cleave to you and hang about you, you would be loath to part with your old corruptions, old Friends that have been of old acquaintance,
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for the text saith here, they are now hidden from thine eyes, yee are not Authours and Patrons of this grace, yee are not givers of this mercy, it is of Gods free love to offer mercy and salvation unto you,
for the text Says Here, they Are now hidden from thine eyes, ye Are not Authors and Patrons of this grace, ye Are not givers of this mercy, it is of God's free love to offer mercy and salvation unto you,
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he that now holdeth out a golden Scepter to entertaine thee, may afterwards have an iron rod to breake thee in pieces if thou dost not accept his kinde offer and come in unto him, he that now doth perswade thee to receive mercy at his hands while hee offers it, that God hereafter may seale up thy heart in stupidnesse and benummednesse for ever,
he that now holds out a golden Sceptre to entertain thee, may afterwards have an iron rod to break thee in Pieces if thou dost not accept his kind offer and come in unto him, he that now does persuade thee to receive mercy At his hands while he offers it, that God hereafter may seal up thy heart in stupidness and benummednesse for ever,
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it will be just with God to take away those holy motions of his blessed Spirit which you have slighted, to take away that mercy which you have despised, take heede that doe not befall you which shall befall all despisers of grace and salvation, Pro. 1.24. there saith the text, Because I have called and yee have refused, Pro. 1.24.
it will be just with God to take away those holy motions of his blessed Spirit which you have slighted, to take away that mercy which you have despised, take heed that do not befall you which shall befall all despisers of grace and salvation, Pro 1.24. there Says the text, Because I have called and ye have refused, Pro 1.24.
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and shall rejoyce when hee executes his judgements upon this man to his everlasting destruction; and therefore I beseech you take heede of this dangerous conceit.
and shall rejoice when he executes his Judgments upon this man to his everlasting destruction; and Therefore I beseech you take heed of this dangerous conceit.
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The fourth shift is this, if all will not work upon the soule, then it falls upon this, is it so that grace and mercie being neglected they shall never be obtained,
The fourth shift is this, if all will not work upon the soul, then it falls upon this, is it so that grace and mercy being neglected they shall never be obtained,
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when hee sayes what matter is it if I have not grace, is this such a losse? When a soule is come to this, oh then he is in a miserable cōdition, in a woefull lamentable estate:
when he Says what matter is it if I have not grace, is this such a loss? When a soul is come to this, o then he is in a miserable condition, in a woeful lamentable estate:
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is it no matter to be saved, is it no matter to be comforted, is it no matter to be glorified eternally, what matter is it to lose grace? Nay what availeth it to live frolickely here and miserably hereafter? What matter is it to neglect grace here,
is it not matter to be saved, is it not matter to be comforted, is it not matter to be glorified eternally, what matter is it to loose grace? Nay what availeth it to live frolickely Here and miserably hereafter? What matter is it to neglect grace Here,
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Is this a time to take money and receive garments and olives, and vineyards and sheepe and oxen? So say I, is this a time to live frolickely and merrily? Is this a time for a man to follow cursed companions,
Is this a time to take money and receive garments and Olive, and vineyards and sheep and oxen? So say I, is this a time to live frolickely and merrily? Is this a time for a man to follow cursed Sodales,
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and the vanities thereof, and in the meane time neglect the meanes of life and salvation? No, no, know it is the day of God, the day of grace, our soules lie at pawne,
and the vanities thereof, and in the mean time neglect the means of life and salvation? No, no, know it is the day of God, the day of grace, our Souls lie At pawn,
if these opportunities be omitted, woe and griefe and paine, and wormewood will be upon that man by whom they be neglected, he that despiseth these meanes here shall live miserably hereafter, everlasting happinesse and glory depends upon this opportunitie;
if these opportunities be omitted, woe and grief and pain, and wormwood will be upon that man by whom they be neglected, he that despises these means Here shall live miserably hereafter, everlasting happiness and glory depends upon this opportunity;
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tell not me it is a day of marchandise, and you must provide for your families, I tell you it is a day of salvation, hast thou time to provide for thy house and familie,
tell not me it is a day of merchandise, and you must provide for your families, I tell you it is a day of salvation, hast thou time to provide for thy house and family,
and therefore the fittest, it is the day of salvation & therefore the shortest, it is the day of visitation and therefore the greatest commoditie, the opportunity is the fittest, the day is the shortest, the commoditie the greatest,
and Therefore the Fittest, it is the day of salvation & Therefore the Shortest, it is the day of Visitation and Therefore the greatest commodity, the opportunity is the Fittest, the day is the Shortest, the commodity the greatest,
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and what remaineth now, but that the Lord will worke this upon your soules, that he which spake this to Ierusalem whilst he lived on earth, may speake the same to you though now in glory,
and what remains now, but that the Lord will work this upon your Souls, that he which spoke this to Ierusalem while he lived on earth, may speak the same to you though now in glory,
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yet I hope you will give us leave to goe in secret, and let our eyes droppe downe teares for the miserable desolation that will fall upon those that neglect the meanes of life and happinesse:
yet I hope you will give us leave to go in secret, and let our eyes drop down tears for the miserable desolation that will fallen upon those that neglect the means of life and happiness:
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and his conscience a hell unto him in regard of his sinnes, oh the name of a Minister, of a Church, they are all as bills of inditements comming against the soule of this man, me thinkes I heare such a man say at his last gaspe, the day is gone, the gate is shut,
and his conscience a hell unto him in regard of his Sins, o the name of a Minister, of a Church, they Are all as bills of inditements coming against the soul of this man, me thinks I hear such a man say At his last gasp, the day is gone, the gate is shut,
and I have contemned and trampled under my feet, and therfore now must be tormented with the devil & his angels from ever lasting to everlasting, on the Lord give us hearts to take notice of these things.
and I have contemned and trampled under my feet, and Therefore now must be tormented with the Devil & his Angels from ever lasting to everlasting, on the Lord give us hearts to take notice of these things.
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wives mourne for your husbands, parents mourne for your children, and say the Lord hath offered the meanes of salvation both profitable and comfortable,
wives mourn for your Husbands, Parents mourn for your children, and say the Lord hath offered the means of salvation both profitable and comfortable,
yet my husband heares not, my child receives not these meanes, why then mourne and lament oh my poore husband, oh my child, thou mightest have had grace,
yet my husband hears not, my child receives not these means, why then mourn and lament o my poor husband, o my child, thou Mightest have had grace,
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If I were now breathing out my last breath, I would breath our this legacie to all Christians which I leave behinde me, This is the accepted time, this is the day of salvation:
If I were now breathing out my last breath, I would breath our this legacy to all Christians which I leave behind me, This is the accepted time, this is the day of salvation:
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It doth mee good to consider if the soule of a man would but receive mercy and grace now while it is offered him this day, what comfort he may have for ever, both here and hereafter, he might then say, this day I received comfort, I was never humbled before,
It does me good to Consider if the soul of a man would but receive mercy and grace now while it is offered him this day, what Comfort he may have for ever, both Here and hereafter, he might then say, this day I received Comfort, I was never humbled before,
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Oh what comfort might men gaine hereby, then at the last day they should receive an everlasting crowne of glory, they should then receive the fruits of their labours even the salvation of their soules.
O what Comfort might men gain hereby, then At the last day they should receive an everlasting crown of glory, they should then receive the fruits of their labours even the salvation of their Souls.
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Let us all therefore as wee love our owne soules be exhorted, to entertaine the things of grace here, that wee may obtaine the things of glory hereafter.
Let us all Therefore as we love our own Souls be exhorted, to entertain the things of grace Here, that we may obtain the things of glory hereafter.
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for the comforting of their hearts here, and obtaining of happinesse hereafter, and therefore the last generall circumstance of preparation we did handle, was this, That howsoever a naturall man is not able to understand the things of the Lord,
for the comforting of their hearts Here, and obtaining of happiness hereafter, and Therefore the last general circumstance of preparation we did handle, was this, That howsoever a natural man is not able to understand the things of the Lord,
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and then he will bestow the Lord Iesus and grace and salvation upon them. Now concerning this point, there are two circumstances of speciall consideration.
and then he will bestow the Lord Iesus and grace and salvation upon them. Now Concerning this point, there Are two Circumstances of special consideration.
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The first is the circumstance of time in regard of the meanes, and that wee have already handled out of Luke 19.42. and the point then delivered was this;
The First is the circumstance of time in regard of the means, and that we have already handled out of Lycia 19.42. and the point then Delivered was this;
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by vineyard is meant the Church of God, and by the Master of the vineyard is meant the Lord Iesus, the hiring of the servants into the vineyard, is nothing else but the powerfull calling of poore sinners by the worke of the Ministery, to the knowledge of the truth here,
by vineyard is meant the Church of God, and by the Master of the vineyard is meant the Lord Iesus, the hiring of the Servants into the vineyard, is nothing Else but the powerful calling of poor Sinners by the work of the Ministry, to the knowledge of the truth Here,
We must understand that the Iewes and the Romanes used to divide their dayes, which consisted of twelve houres into foure parts, from sixe to nine was one parcell of the day, from nine to twelve was the second, from twelve to three was the third part,
We must understand that the Iewes and the Romans used to divide their days, which consisted of twelve hours into foure parts, from sixe to nine was one parcel of the day, from nine to twelve was the second, from twelve to three was the third part,
Now therefore the third houre was nine of the clocke, the sixt houre was twelve of the clocke, the ninth houre was three of the clocke in the afternoone,
Now Therefore the third hour was nine of the clock, the sixt hour was twelve of the clock, the ninth hour was three of the clock in the afternoon,
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they understand by this, that some will be Ministers for this living, some for that, some for preferment, some also come into the Ministery for the salvation of soules:
they understand by this, that Some will be Ministers for this living, Some for that, Some for preferment, Some also come into the Ministry for the salvation of Souls:
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Now this Parable is set downe here in the beginning of this Chapter, and brought in by the Spirit of God meerely for the manifestation of the Scripture going before;
Now this Parable is Set down Here in the beginning of this Chapter, and brought in by the Spirit of God merely for the manifestation of the Scripture going before;
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Of those also this Parable must be understood to whom it is applied afterward in the 16, Verse of this Chapter, it is said also, The last shall be first;
Of those also this Parable must be understood to whom it is applied afterwards in the 16, Verse of this Chapter, it is said also, The last shall be First;
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therefore who ever they be that were there understood, and whoever they be to whō this Parable is afterward applied, of the same the Parable here must be understood;
Therefore who ever they be that were there understood, and whoever they be to whom this Parable is afterwards applied, of the same the Parable Here must be understood;
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but many that are last shall be first, and many that be first shall be last, that is, they that are first called if they trust unto themselves shall be last rewarded,
but many that Are last shall be First, and many that be First shall be last, that is, they that Are First called if they trust unto themselves shall be last rewarded,
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and ninth houre, but at the eleventh houre he went out occasionally not thinking to see any standing idle at that time of the day, it was strange and unexpected to see any then idle, no man would hire any man to worke in his vineyard for one houre,
and ninth hour, but At the eleventh hour he went out occasionally not thinking to see any standing idle At that time of the day, it was strange and unexpected to see any then idle, no man would hire any man to work in his vineyard for one hour,
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First to beginne with the former, That God can, doth, and hath called severall of his servants at severall times, some in their younger age, some in their older, some in their tender yeares, some in their riper age;
First to begin with the former, That God can, does, and hath called several of his Servants At several times, Some in their younger age, Some in their older, Some in their tender Years, Some in their riper age;
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we shall observe that of Timothy that he was called in his tender yeares, 2 Tim. 3.15. There saith S. Paul, Thou hast knowne the Scriptures from a child, which are able to make thee wise unto salvation• and therefore the Apostle tells us in the same Epistle, that he was nourished up in the Word, that is, he was made strong with the milke of the wholesome Scripture ▪ So 1 King. 18.12. It is said that Obadiah feared God from his youth;
we shall observe that of Timothy that he was called in his tender Years, 2 Tim. 3.15. There Says S. Paul, Thou hast known the Scriptures from a child, which Are able to make thee wise unto salvation• and Therefore the Apostle tells us in the same Epistle, that he was nourished up in the Word, that is, he was made strong with the milk of the wholesome Scripture ▪ So 1 King. 18.12. It is said that Obadiah feared God from his youth;
now we have examples of many also that were converted in their middle age, as that of the Iaylor, Acts 16.37. and that of Lydia, Acts 16.14. and the conversion of Paul, Acts 9. and of Zacheus, Acts 16.14. Acts 19. It is very probable that all these were converted in their middle age;
now we have Examples of many also that were converted in their middle age, as that of the Jailer, Acts 16.37. and that of Lydia, Acts 16.14. and the conversion of Paul, Acts 9. and of Zacchaeus, Acts 16.14. Acts 19. It is very probable that all these were converted in their middle age;
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Now for old age, I must confesse it is true that there is not any pregnant example in Scripture of Gods hand this way: we know, Gen. 12.4. compared with Ioshua 24.2.
Now for old age, I must confess it is true that there is not any pregnant Exampl in Scripture of God's hand this Way: we know, Gen. 12.4. compared with Ioshua 24.2.
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onely that which may be observed by probabilitie and may be gathered, depends upon those two places Acts 2.41. there were 3000 soules added to the Church by the preaching of Peter, and Acts 10. It is said that Cornelius had got all his kindred and acquaintance together against Peter came, whom by the commandement of God he was sent for;
only that which may be observed by probability and may be gathered, depends upon those two places Acts 2.41. there were 3000 Souls added to the Church by the preaching of Peter, and Acts 10. It is said that Cornelius had god all his kindred and acquaintance together against Peter Come, whom by the Commandment of God he was sent for;
for he called some at the eleventh houre when it was almost night, but he hath reserved this power in his owne hands, he hath left no pregnant example thereof in the Scripture that we may not rely upon it;
for he called Some At the eleventh hour when it was almost night, but he hath reserved this power in his own hands, he hath left no pregnant Exampl thereof in the Scripture that we may not rely upon it;
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so then we see that God doth, and can, and hath called severall of his servants, at severall times, some at the third houre, some at the sixt, some at nine,
so then we see that God does, and can, and hath called several of his Servants, At several times, Some At the third hour, Some At the sixt, Some At nine,
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as if he should proclaime to the world that we could doe nothing of our selves this way, that we have nothing in us that can move God to shew mercy unto us,
as if he should proclaim to the world that we could do nothing of our selves this Way, that we have nothing in us that can move God to show mercy unto us,
for should God call onely children, middle aged men, or old men onely, then men would conceive that there were something in the persons that moved him to this, either the weakenesse of the child,
for should God call only children, middle aged men, or old men only, then men would conceive that there were something in the Persons that moved him to this, either the weakness of the child,
or else the innocencie thereof did move God to shew mercy thereunto, or else that God did delight in the strength or in the gifts and parts of a young man,
or Else the innocence thereof did move God to show mercy thereunto, or Else that God did delight in the strength or in the Gifts and parts of a young man,
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now they that came first and had borne the heate of the day, when they saw that they which came last had as much as they, they murmured against the master of the vineyard saying, These last have wrought but one houre,
now they that Come First and had born the heat of the day, when they saw that they which Come last had as much as they, they murmured against the master of the vineyard saying, These last have wrought but one hour,
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but then the master answered saying, Friend I doe thee no wrong, is it not lawfull for me to doe what I will with mine owne? as if he had sayd, I called thee at the third houre,
but then the master answered saying, Friend I do thee no wrong, is it not lawful for me to do what I will with mine own? as if he had said, I called thee At the third hour,
Secondly as the Lord doth expresse hereby the freenesse of his grace, so the Lord also hereby doth mervelously magnifie his great power and All-sufficiency in saving the soules of poore people, that is able to doe what hee will in heaven and in earth;
Secondly as the Lord does express hereby the freeness of his grace, so the Lord also hereby does mervelously magnify his great power and All-sufficiency in Saving the Souls of poor people, that is able to do what he will in heaven and in earth;
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and so likewise in the hearts of his servants, there are many little ones that are fooles and have no knowledge and yet the Lord is able to convert them and make them understand the mysteries of salvation, there are many strong men that snuffle up the wind like the Asse in the Wildernesse, they will not stoope, they will not be humbled,
and so likewise in the hearts of his Servants, there Are many little ones that Are Fools and have no knowledge and yet the Lord is able to convert them and make them understand the Mysteres of salvation, there Are many strong men that snuffle up the wind like the Ass in the Wilderness, they will not stoop, they will not be humbled,
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looke as it is with a Physitian, when a man hath a disease which lies low in his body and breedes rottennesse in his bones, insomuch that it is almost past cure,
look as it is with a physician, when a man hath a disease which lies low in his body and breeds rottenness in his bones, insomuch that it is almost past cure,
so it is with this great God, when all sorts of sinners are called, and all corruptions subdued, your little ones that know nothing yet God inlightens them and supports them, Timothy did sucke the sincere milke of the Gospel on one side,
so it is with this great God, when all sorts of Sinners Are called, and all corruptions subdued, your little ones that know nothing yet God inlightens them and supports them, Timothy did suck the sincere milk of the Gospel on one side,
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and then there is a stubborne heart on another side, which breakes all bonds and snappes all cords apeeces, h•e cares for nothing, he will be ruled by no man,
and then there is a stubborn heart on Another side, which breaks all bonds and snappes all cords apeeces, h•e Cares for nothing, he will be ruled by no man,
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and then there is your old forlorne sinner, his sinnes are become a rottennesse in his bones, old incanl••ed pride and incancred covetousnesse and malice, God now to conquer all these and helpe these, doth not this shew admirable power in the Lord, 〈 ◊ 〉 to worke and thus to order things for the good of his people:
and then there is your old forlorn sinner, his Sins Are become a rottenness in his bones, old incanl••ed pride and incancred covetousness and malice, God now to conquer all these and help these, does not this show admirable power in the Lord, 〈 ◊ 〉 to work and thus to order things for the good of his people:
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and not to beginne to worke, he went out occasionally and meeting with these unexpected, hee wondered at these and therefore they observe, that if there had not beene great mercy in the master of the Vineyard, this was no time to hire Labourers in,
and not to begin to work, he went out occasionally and meeting with these unexpected, he wondered At these and Therefore they observe, that if there had not been great mercy in the master of the Vineyard, this was no time to hire Labourers in,
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so that the case is cleare, some are called in their youth, some in their middle age, some in their old age, some in their tender yeares, some in their riper age, some old, some young,
so that the case is clear, Some Are called in their youth, Some in their middle age, Some in their old age, Some in their tender Years, Some in their riper age, Some old, Some young,
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but this is most true than those whom God doth call it is most commonly in their middle age before they come to their old age, this is the generall course of God, he call many before, some after, but most then, Eccles. 3.1.
but this is most true than those whom God does call it is most commonly in their middle age before they come to their old age, this is the general course of God, he call many before, Some After, but most then, Eccles. 3.1.
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there the wise man observes, that there is a time appointed for every purpose, and it appeareth that the middle age is the fittest time for this purpose, it is true indeede that all things depend upon Gods will,
there the wise man observes, that there is a time appointed for every purpose, and it appears that the middle age is the Fittest time for this purpose, it is true indeed that all things depend upon God's will,
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first if wee looke to man, and regard either the constitution of his body or the gifts & qualities of his minde, we shall see that it is most fit for God to worke upon him in his middle age, he can doe it,
First if we look to man, and regard either the constitution of his body or the Gifts & qualities of his mind, we shall see that it is most fit for God to work upon him in his middle age, he can do it,
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and that first in regard of the constitution of his body, for it is observed by Philosophers that a man in his tender infancie lives the life of a tree onely, he onely eates and growes,
and that First in regard of the constitution of his body, for it is observed by Philosophers that a man in his tender infancy lives the life of a tree only, he only eats and grows,
when he comes to be ten or twelve yeares old, then hee lives the life of a beast, he is taken away with those objects that are then most sutable to him;
when he comes to be ten or twelve Years old, then he lives the life of a beast, he is taken away with those objects that Are then most suitable to him;
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now because in a mans middle yeares abilitie of nature comes on, and reason comes on, insomuch that a man is able to conceive and partake of the things of grace,
now Because in a men middle Years ability of nature comes on, and reason comes on, insomuch that a man is able to conceive and partake of the things of grace,
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but mediatly disposed, and then it will receive a seale, so it is with the nature of a man, in his tender yeares hee can hold nothing, he hath such a weake understanding;
but mediately disposed, and then it will receive a seal, so it is with the nature of a man, in his tender Years he can hold nothing, he hath such a weak understanding;
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when the heart is hardned, and the conscience seared in wickednesse, then it is desperately hard, it is a mervelous miracle for the meanes of salvation to take place in such a man, wee see it is marvelous hard to drive a naile into an old knotty snarly post, especially when it is weatherbeaten and seasoned, and clung together.
when the heart is hardened, and the conscience seared in wickedness, then it is desperately hard, it is a mervelous miracle for the means of salvation to take place in such a man, we see it is marvelous hard to drive a nail into an old knotty snarly post, especially when it is Weather-beaten and seasoned, and clung together.
It is no wonder that we spend our hearts and can doe no good, for those that have beene old weatherbeaten sinners, knotty snarly, stubborne rebellious hearts, a man were as good speak to the seats where they sit,
It is no wonder that we spend our hearts and can do no good, for those that have been old Weather-beaten Sinners, knotty snarly, stubborn rebellious hearts, a man were as good speak to the seats where they fit,
and to the walls as to the hearts of them, it is marvelous hard to bring any thing home to the affections of such men, they will not away from their old corruptions, their hearts are rivited to their old lusts and corruptions,
and to the walls as to the hearts of them, it is marvelous hard to bring any thing home to the affections of such men, they will not away from their old corruptions, their hearts Are rivited to their old Lustiest and corruptions,
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and therefore they will not entertaine that which may doe good unto them, if a man will transplant a tree, he doth not take an old withered rotten tree, that is not fit to bee transplanted,
and Therefore they will not entertain that which may do good unto them, if a man will transplant a tree, he does not take an old withered rotten tree, that is not fit to be transplanted,
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but hee takes a young tender twigge and transplants it, so it is here, those old trees, old sinners that are withering, dying and decaying, such are of the Leapers spots,
but he Takes a young tender twig and transplants it, so it is Here, those old trees, old Sinners that Are withering, dying and decaying, such Are of the Leapers spots,
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it is very convenient and reasonable that God should bestow grace upon those that are in their middle age, rather than upon those that are in their tender yeares,
it is very convenient and reasonable that God should bestow grace upon those that Are in their middle age, rather than upon those that Are in their tender Years,
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but that the Lord hereby might receive the praise and glory of the riches of his grace? That they which have it may expresse the power of God, that hath called them out of darkenesse into marvellous light;
but that the Lord hereby might receive the praise and glory of the riches of his grace? That they which have it may express the power of God, that hath called them out of darkness into marvellous Light;
and a violent affection, God preserveth and keepeth those still, but when grace comes God, turneth them the right way and maketh him a fit instrument to set forth his glory, that before was a great enemy to the same,
and a violent affection, God Preserveth and Keepeth those still, but when grace comes God, turns them the right Way and makes him a fit Instrument to Set forth his glory, that before was a great enemy to the same,
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and therefore in all reason it was fittest that the Lord should take Paul in the middle of those yeares, that he might employ him to the furtherance of his praise, that had before beene a great hinderance to his Gospell;
and Therefore in all reason it was Fittest that the Lord should take Paul in the middle of those Years, that he might employ him to the furtherance of his praise, that had before been a great hindrance to his Gospel;
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now an old man is a broken and crazie instrument, little honour can God have by his tongue when it faulters, little good can God have by his understanding,
now an old man is a broken and crazy Instrument, little honour can God have by his tongue when it falters, little good can God have by his understanding,
and therefore be not too rash in censuring this way, but receive the exhortation of the Apostle, 1 Cor. 4.5. There saith the Text, Iudge nothing before the time untill the Lord come, &c. FINIS.
and Therefore be not too rash in censuring this Way, but receive the exhortation of the Apostle, 1 Cor. 4.5. There Says the Text, Judge nothing before the time until the Lord come, etc. FINIS.
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