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OF FAITH. The first Sermon. ROM. 1.17. For by it the righteousnesse of God is reuealed from Faith to Faith:
OF FAITH. The First Sermon. ROM. 1.17. For by it the righteousness of God is revealed from Faith to Faith:
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As it is written, The iust shall liue by Faith.
As it is written, The just shall live by Faith.
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IN the words I haue read vnto you, Paul tels them that he is not ashamed of the Gospell of CHRIST.
IN the words I have read unto you, Paul tells them that he is not ashamed of the Gospel of CHRIST.
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For it was a shame to him, partly, because the very substance of the Gospell was then persecution;
For it was a shame to him, partly, Because the very substance of the Gospel was then persecution;
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and partly, because he was plaine in speech; hee came not with excellency of words, or mans wisedome;
and partly, Because he was plain in speech; he Come not with excellency of words, or men Wisdom;
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and therefore you may obserue what adoe he had to defend himselfe in his Epistles to the Corinthians, a wise people, who partly hated,
and Therefore you may observe what ado he had to defend himself in his Epistles to the Corinthians, a wise people, who partly hated,
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and partly despised his manner of deliuery:
and partly despised his manner of delivery:
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but, saith hee, I am not ashamed of it, for it is the power of God to saluation:
but, Says he, I am not ashamed of it, for it is the power of God to salvation:
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it is that which, being receiued, will bring men to heauen; being rejected, will shut men vp in Hell;
it is that which, being received, will bring men to heaven; being rejected, will shut men up in Hell;
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and therefore it is of no small moment.
and Therefore it is of no small moment.
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He giues a reason in these words, why it is the power of GOD to saluation:
He gives a reason in these words, why it is the power of GOD to salvation:
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For, saith he, by it the righteousnesse of God is reuealed. For, Says he, by it the righteousness of God is revealed.
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That is, the righteousnesse which is of GOD, which only GOD accepts, and by which alone men can be saued, is reuealed by the Gospell, and no other way.
That is, the righteousness which is of GOD, which only GOD accepts, and by which alone men can be saved, is revealed by the Gospel, and no other Way.
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But to what purpose is this reuealed, if I know not how to come by it? Many things are reuealed,
But to what purpose is this revealed, if I know not how to come by it? Many things Are revealed,
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but how shall I know that they are mine? Therefore he addes, it is the power of God to saluation, to euery one that beleeues.
but how shall I know that they Are mine? Therefore he adds, it is the power of God to salvation, to every one that believes.
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As it is reuealed by the Gospell, so something is to be done on our part;
As it is revealed by the Gospel, so something is to be done on our part;
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as GOD manifests it, exposes it, and layes it open, so you must receiue it by faith.
as GOD manifests it, exposes it, and lays it open, so you must receive it by faith.
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I, but I haue not so strong a faith, I cannot beleeue as I would, and as I should.
I, but I have not so strong a faith, I cannot believe as I would, and as I should.
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Sayes he, Faith hath degrees, it is reuealed from faith to faith.
Says he, Faith hath Degrees, it is revealed from faith to faith.
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That is, one receiues it in one degree, and the same afterward receiues it in a greater degree, and so forward.
That is, one receives it in one degree, and the same afterwards receives it in a greater degree, and so forward.
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All are alike iustified, but there is difference in Faith, some is stronger, some is weaker, which I will afterward shew at large.
All Are alike justified, but there is difference in Faith, Some is Stronger, Some is Weaker, which I will afterwards show At large.
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The point to be gathered out of these words is this:
The point to be gathered out of these words is this:
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That Righteousnesse by which alone we can be saued now in the time of the Gospell, is reuealed and offered to all that will take it.
That Righteousness by which alone we can be saved now in the time of the Gospel, is revealed and offered to all that will take it.
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When you heare this, it may be, at the very reading, you may not haue such a conceit of the thi•g as you should haue:
When you hear this, it may be, At the very reading, you may not have such a conceit of the thi•g as you should have:
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but it is not a matter of light moment, but an exceeding great thing to see the righteousnesse of GOD reuealed.
but it is not a matter of Light moment, but an exceeding great thing to see the righteousness of GOD revealed.
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It is the great, glorious mysterie of the Gospell, which the Angels desire to pry into, which made Paul in his Ministery so glorious, which swallowed vp his thoughts, that he could not tell how to expresse it:
It is the great, glorious mystery of the Gospel, which the Angels desire to pry into, which made Paul in his Ministry so glorious, which swallowed up his thoughts, that he could not tell how to express it:
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that now in this last Age, Christ hath reuealed through vs the vnsearchable Riches of his Grace, that is, Riches which I know not how to expresse.
that now in this last Age, christ hath revealed through us the unsearchable Riches of his Grace, that is, Riches which I know not how to express.
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Therefore hee prayes that God would open their eyes, that they might comprehend with all the Saints, the height,
Therefore he prays that God would open their eyes, that they might comprehend with all the Saints, the height,
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and length, and breadth of that Redemption, which Christ hath wrought for them.
and length, and breadth of that Redemption, which christ hath wrought for them.
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It is past a full comprehension, yet he prayes that they may comprehend it in such a measure as is possible,
It is passed a full comprehension, yet he prays that they may comprehend it in such a measure as is possible,
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though there is a height, and breadth, and depth therein, which could not be measured.
though there is a height, and breadth, and depth therein, which could not be measured.
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And this is it that is reuealed to the soules of men, the scaping of Hell and death, this free accesse to the Throne of Grace, which none before had;
And this is it that is revealed to the Souls of men, the escaping of Hell and death, this free access to the Throne of Grace, which none before had;
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this liberty to be made sonnes of GOD, an heyres of heauen, yea, Kings and Priests to GOD,
this liberty to be made Sons of GOD, an Heirs of heaven, yea, Kings and Priests to GOD,
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and making good of all promises, and the entayling of them to our posterity, and making them Yea and Amen.
and making good of all promises, and the entailing of them to our posterity, and making them Yea and Amen.
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All this, I say, is now reuealed, which before was not.
All this, I say, is now revealed, which before was not.
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2. It is said to bee reuealed, (marke that) partly, because this of all other things was neuer written in the hearts of men.
2. It is said to be revealed, (mark that) partly, Because this of all other things was never written in the hearts of men.
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The Morall Law was written therein, but they had not the least inckling, the least creuice of light to see this;
The Moral Law was written therein, but they had not the least inkling, the least crevice of Light to see this;
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partly, because it is now opened in a larger measure then it was heretofore, in the times of the Prophets:
partly, Because it is now opened in a larger measure then it was heretofore, in the times of the prophets:
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the doore was a little open before, but now it is wide open, and nothing is hid from the soules of men, that is necessary for them to know.
the door was a little open before, but now it is wide open, and nothing is hid from the Souls of men, that is necessary for them to know.
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Againe, it is reuealed not onely in regard of the Preachers that make it knowne, but likewise in regard of them that heare it:
Again, it is revealed not only in regard of the Preachers that make it known, but likewise in regard of them that hear it:
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for there is a greater measure of the Spirit of Reuelation dispensed vnder the Gospell. Therefore, Eph. 1.18.
for there is a greater measure of the Spirit of Revelation dispensed under the Gospel. Therefore, Ephesians 1.18.
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the Apostle prayes that the eyes of their vnderstanding might be opened, that they might know what is the hope of their Calling, the Apostle prays that the eyes of their understanding might be opened, that they might know what is the hope of their Calling,
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and the riches of his glorious inheritance in the Saints. and the riches of his glorious inheritance in the Saints.
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For what is it to haue a light shining, if their eyes be shut to whom it shines? So the thing reuealed is the Righteousnesse of God.
For what is it to have a Light shining, if their eyes be shut to whom it shines? So the thing revealed is the Righteousness of God.
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And lastly, it is that Righteousnesse, by which alone men can be saued.
And lastly, it is that Righteousness, by which alone men can be saved.
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This is the maine point, which that you may vnderstand, I will open, by answering these 6. Questions. 1. How this righteousnesse of GOD,
This is the main point, which that you may understand, I will open, by answering these 6. Questions. 1. How this righteousness of GOD,
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or, which is accepted of GOD, saues. 2. How it is offered to vs. 3. To whom it is offered. 4. Vpon what qualifications. 5. How it is made ours.
or, which is accepted of GOD, saves. 2. How it is offered to us 3. To whom it is offered. 4. Upon what qualifications. 5. How it is made ours.
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And lastly, What is required of vs, when we haue it. These hang one on another, but for memory sake I haue thus distinguished them. First:
And lastly, What is required of us, when we have it. These hang one on Another, but for memory sake I have thus distinguished them. First:
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How doth it saue? I answer: 1. This righteousnes saues after the same manner that the vnrighteousnesse of Adam did condemne:
How does it save? I answer: 1. This righteousness saves After the same manner that the unrighteousness of Adam did condemn:
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let vs set these two together, and the thing will be plaine.
let us Set these two together, and the thing will be plain.
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First, as Adam was one man, yet the common roote of all mankinde, of whom all that are guilty of death,
First, as Adam was one man, yet the Common root of all mankind, of whom all that Are guilty of death,
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and shall be damned, must be borne:
and shall be damned, must be born:
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so CHRIST, the second Adam, stands as a publike person, and the Root of all that shall be ingrafted into, and borne of him.
so CHRIST, the second Adam, Stands as a public person, and the Root of all that shall be ingrafted into, and born of him.
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Secondly, as Adams first vnrighteousnes, the first sinne he committed, is communicated to men, and made theirs by imputation;
Secondly, as Adams First unrighteousness, the First sin he committed, is communicated to men, and made theirs by imputation;
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and not so onely, but by inherencie also; (for it hath bred in them originall sinne:) After the same manner,
and not so only, but by inherency also; (for it hath bred in them original sin:) After the same manner,
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and by the same equity, the righteousnesse that Christ wrought, is made ours by imputation,
and by the same equity, the righteousness that christ wrought, is made ours by imputation,
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and this imputatiue righteousnesse of Christ worketh a righteousnesse which qualifies the person, and is inherent in vs. Lastly,
and this imputative righteousness of christ works a righteousness which Qualifies the person, and is inherent in us Lastly,
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as after this vnrighteousnes comes death, which rules and raignes in vs, bringing euery thing into subjection,
as After this unrighteousness comes death, which rules and reigns in us, bringing every thing into subjection,
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so that all the comforts men possesse are ouercome in some degree, while we liue here; (all sicknesses,
so that all the comforts men possess Are overcome in Some degree, while we live Here; (all Sicknesses,
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and troubles, and crosses, being as so many skirmishes which Death hath with vs, before the maine Battell comes:) So in CHRIST life raignes ouer all,
and Troubles, and Crosses, being as so many Skirmishes which Death hath with us, before the main Battle comes:) So in CHRIST life reigns over all,
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and brings all into subjection to him:
and brings all into subjection to him:
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that is, it brings all the troubles man sustaineth, all the enemies he hath, yea death and sinne into subjection, by degrees in this life, and after death perfectly.
that is, it brings all the Troubles man sustaineth, all the enemies he hath, yea death and sin into subjection, by Degrees in this life, and After death perfectly.
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There is a comparison made in Rom. 5.14. which you shall finde more fully to expresse, and more largely to set this out then I haue done.
There is a comparison made in Rom. 5.14. which you shall find more Fully to express, and more largely to Set this out then I have done.
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The first Adam was a figure of him that was to come, and 1 Cor. 15.45. CHRIST is called the second Adam ;
The First Adam was a figure of him that was to come, and 1 Cor. 15.45. CHRIST is called the second Adam;
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now you doe see the miserable fruit of Adams fall, you see by lamentable experience, what originall sinne is,
now you do see the miserable fruit of Adams fallen, you see by lamentable experience, what original sin is,
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and how much it hath corrupted vs;
and how much it hath corrupted us;
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why then should you thinke it a strange thing, that the righteousnesse of CHRIST should be imputed? Againe, Death, you see, raignes ouer all by one,
why then should you think it a strange thing, that the righteousness of CHRIST should be imputed? Again, Death, you see, reigns over all by one,
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Why then will not you beleeue that life shall reigne ouer all men, that is, bring euery enemy of ours into subjection by the other? For the righteousnesse of one saues,
Why then will not you believe that life shall Reign over all men, that is, bring every enemy of ours into subjection by the other? For the righteousness of one saves,
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as the vnrighteousnesse of the other condemnes. Another expression I finde in 2 Cor. 5.21. As CHRIST was made sinne for vs, who knew no sinne, so are we made the righteousnesse of God in him.
as the unrighteousness of the other condemns. another expression I find in 2 Cor. 5.21. As CHRIST was made sin for us, who knew no sin, so Are we made the righteousness of God in him.
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That is, though CHRIST was a man without sinne in himselfe, yet our sinne was imputed to him,
That is, though CHRIST was a man without sin in himself, yet our sin was imputed to him,
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and hee was by GOD reckoned as a sinner; and then he kils him, putting our curse vpon him:
and he was by GOD reckoned as a sinner; and then he kills him, putting our curse upon him:
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so to vs that are free from righteousnesse, CHRIST is made righteousnesse, so that GOD lookes on vs as if wee had performed perfect righteousnesse,
so to us that Are free from righteousness, CHRIST is made righteousness, so that GOD looks on us as if we had performed perfect righteousness,
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and when that is done, he saues vs. And so much for the first Question.
and when that is done, he saves us And so much for the First Question.
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But now when we heare that this righteousnesse saues, the Question is, How shall wee come by it? In that it saues, it is good and comfortable,
But now when we hear that this righteousness saves, the Question is, How shall we come by it? In that it saves, it is good and comfortable,
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but it may saue some men, and yet I haue no share nor part in saluation?
but it may save Some men, and yet I have no share nor part in salvation?
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I answer, It is freely giuen to vs, euen as Fathers giue Lands and Inheritances to their children,
I answer, It is freely given to us, even as Father's give Lands and Inheritances to their children,
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and as Kings giue Pardons and Titles, and Honours, and Riches, out of their clemencie, because they will, to shew their magnificence, and goodnesse to their Subjects;
and as Kings give Pardons and Titles, and Honours, and Riches, out of their clemency, Because they will, to show their magnificence, and Goodness to their Subject's;
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So doth GOD giue this righteousnesse. As you shall finde it expressed, Esay 9.6. To vs a Childe is borne, to vs a Sonne is giuen:
So does GOD give this righteousness. As you shall find it expressed, Isaiah 9.6. To us a Child is born, to us a Son is given:
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a place worth your marking and obseruation. And Iohn 3.16. GOD so loued the World, that he gaue his onely begotten Sonne, &c. And Rom. 5.17.
a place worth your marking and observation. And John 3.16. GOD so loved the World, that he gave his only begotten Son, etc. And Rom. 5.17.
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it is called the Gift of Righteousnesse. That is, a thing which GOD freely, simply, voluntarily,
it is called the Gift of Righteousness. That is, a thing which GOD freely, simply, voluntarily,
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and onely because hee will, bestowes on men, not looking on any worthinesse in them of the same: (as we say, nothing is so free as gift.) The passage is this:
and only Because he will, bestows on men, not looking on any worthiness in them of the same: (as we say, nothing is so free as gift.) The passage is this:
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For, if through the offence of one, Death raigned in all, much more they which receiue abundance of grace,
For, if through the offence of one, Death reigned in all, much more they which receive abundance of grace,
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and the gift of righteousnes, shal raign in life by one Iesus Christ. and the gift of righteousness, shall Reign in life by one Iesus christ.
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So that GOD giues it freely out of his meere loue, without any other motiue or end,
So that GOD gives it freely out of his mere love, without any other motive or end,
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but to shew his magnificence, and to make manifest in the Ages to come, the vnsearchable riches of CHRIST, the great and exceeding glorious riches that he hath prouided for them that loue him.
but to show his magnificence, and to make manifest in the Ages to come, the unsearchable riches of CHRIST, the great and exceeding glorious riches that he hath provided for them that love him.
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But what is the reason that God will haue it communicated to the sonnes of men no other way but by gift? You shall see it, Rom. 4.5. that it is for these causes: But what is the reason that God will have it communicated to the Sons of men no other Way but by gift? You shall see it, Rom. 4.5. that it is for these Causes:
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First, That no man might boast in himselfe, but that he that reioyceth may reioyce in the Lord.
First, That no man might boast in himself, but that he that rejoices may rejoice in the Lord.
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If any other bargaine or manner of conueyance had beene made, wee should haue had something to boast of,
If any other bargain or manner of conveyance had been made, we should have had something to boast of,
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but comming meerely from God as a gift, we haue cause to glory in God, and nothing else.
but coming merely from God as a gift, we have cause to glory in God, and nothing Else.
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Againe, it is a gift, that men may learne to depend vpon GOD for it: GOD will haue no man challenge it as due;
Again, it is a gift, that men may Learn to depend upon GOD for it: GOD will have no man challenge it as due;
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for it is a meere Grace. Lastly, it is a gift, that it may be sure to all the seede.
for it is a mere Grace. Lastly, it is a gift, that it may be sure to all the seed.
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If there had been any thing required at our hands, This doe, fulfill this Law,
If there had been any thing required At our hands, This do, fulfil this Law,
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and you shall haue this righteousnesse, it had not beene sure, nay none had beene saued:
and you shall have this righteousness, it had not been sure, nay none had been saved:
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for by the Law is transgression and wrath, but being by gift, it is firme and sure to all the seed:
for by the Law is Transgression and wrath, but being by gift, it is firm and sure to all the seed:
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for when a thing is freely giuen, and nothing expected, but taking it, and thanksgiuing for it, what is more sure?
for when a thing is freely given, and nothing expected, but taking it, and thanksgiving for it, what is more sure?
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But, when you heare this righteousnesse is giuen, the next Question will be, To whom is it giuen? If it be onely giuen to some, what comfort is this to me?
But, when you hear this righteousness is given, the next Question will be, To whom is it given? If it be only given to Some, what Comfort is this to me?
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But (which is the ground of all comfort) it is giuen to euery man, there is not a man excepted;
But (which is the ground of all Comfort) it is given to every man, there is not a man excepted;
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for which we haue the sure Word of GOD, which will not faile.
for which we have the sure Word of GOD, which will not fail.
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When you haue the Charter of a King well confirmed, you reckon it of great moment.
When you have the Charter of a King well confirmed, you reckon it of great moment.
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What is it then, when you haue the Charter of GOD himselfe? which you shall euidently see in these two places, Mark. vlt. 15. Goe and preach the Gospell to euery creature vnder Heauen:
What is it then, when you have the Charter of GOD himself? which you shall evidently see in these two places, Mark. Ult. 15. Go and preach the Gospel to every creature under Heaven:
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What is that? Go and tell euery man without exception, that there is good newes for him, Christ is dead for him,
What is that? Go and tell every man without exception, that there is good news for him, christ is dead for him,
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and if he will take him, and accept of his righteousnesse, he shall haue it; restraine it not, but go and tel euery man vnder haeuen.
and if he will take him, and accept of his righteousness, he shall have it; restrain it not, but go and tell every man under haeuen.
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The other Text is Reu. vlt. Whosoeuer will, let him come, and take of the waters of life freely.
The other Text is Reu. Ult. Whosoever will, let him come, and take of the waters of life freely.
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There is a guicunque vult, whosoeuer will come, (none excepted) may haue life, and it shall cost him nothing.
There is a guicunque vult, whosoever will come, (none excepted) may have life, and it shall cost him nothing.
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Many other places of Scripture there be, to proue the generality of the offer: and hauing a sure Word for it, consider it.
Many other places of Scripture there be, to prove the generality of the offer: and having a sure Word for it, Consider it.
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But if it be objected, It is giuen only to the Elect, and therefore not to euery man.
But if it be objected, It is given only to the Elect, and Therefore not to every man.
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I answer, when we haue a sure word that it is giuen to euery man vnder Heauen, without any restraint at all, I answer, when we have a sure word that it is given to every man under Heaven, without any restraint At all,
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why should any except himselfe? Indeed when Christ was offered, freely to euery man,
why should any except himself? Indeed when christ was offered, freely to every man,
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and one receiued him, another reiected him, then the Mystery of Election and reprobation was reuealed;
and one received him, Another rejected him, then the Mystery of Election and reprobation was revealed;
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the reason why some receiued him being, because GOD gaue them a heart, which to the rest hee gaue not;
the reason why Some received him being, Because GOD gave them a heart, which to the rest he gave not;
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but, in point of offering of Christ, we must be general without hauing respect to Election.
but, in point of offering of christ, we must be general without having respect to Election.
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For otherwise the Elect of CHRIST should haue no ground for their faith, none knowing he is elected vntill he hath beleeued and repented.
For otherwise the Elect of CHRIST should have no ground for their faith, none knowing he is elected until he hath believed and repented.
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But Christs righteousnesse being offered to men in state of vnregeneration, How shall I know it belongs to me? There is no other ground but this Syllogisme.
But Christ righteousness being offered to men in state of unregeneration, How shall I know it belongs to me? There is no other ground but this Syllogism.
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This righteousnes belongs to euery man that beleeues: but I beleeue, therefore it belongs to me.
This righteousness belongs to every man that believes: but I believe, Therefore it belongs to me.
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Therefore, though it be applyed onely to the beleeuers, yet it must be offered to euery man.
Therefore, though it be applied only to the believers, yet it must be offered to every man.
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Againe, we are bound to beleeue that the thing is true, before we can beleeue our share in it; Again, we Are bound to believe that the thing is true, before we can believe our share in it;
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we doe not therefore make it true because we beleeue;
we do not Therefore make it true Because we believe;
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but our beleeuing presupposeth the object of our Faith, which is this, that CHRIST is giuen:
but our believing presupposeth the Object of our Faith, which is this, that CHRIST is given:
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now the very beleeuing doth not cause Christ to be giuen; but he is giuen, and therefore we beleeue.
now the very believing does not cause christ to be given; but he is given, and Therefore we believe.
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In all actions the object is in order of nature before the action it selfe;
In all actions the Object is in order of nature before the actium it self;
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my beliefe makes not a thing true, but it is true in it selfe, and therefore I beleeue it.
my belief makes not a thing true, but it is true in it self, and Therefore I believe it.
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It being true that CHRIST is offered to all men, therefore I beleeue that I am reconciled and adopted,
It being true that CHRIST is offered to all men, Therefore I believe that I am reconciled and adopted,
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and that my sinnes are forgiuen.
and that my Sins Are forgiven.
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Againe, if he should not be offered to euery man, we could not say to euery man,
Again, if he should not be offered to every man, we could not say to every man,
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if thou dost beleeue thou shalt be saued;
if thou dost believe thou shalt be saved;
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but this we may say to all, euen to Iudas, if thou beleeuest, Iudas, thou shalt be saued.
but this we may say to all, even to Iudas, if thou Believest, Iudas, thou shalt be saved.
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Againe, if it were not offered to all, then wicked men should bee excluded as much as the Deuils;
Again, if it were not offered to all, then wicked men should be excluded as much as the Devils;
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but Christ tooke their nature on him, therfore it is possible for them, if they beleeue, to be saued.
but christ took their nature on him, Therefore it is possible for them, if they believe, to be saved.
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But how differs this from the doctrine of the Aduersaries; for they also say that Christ is offered equally to all:
But how differs this from the Doctrine of the Adversaries; for they also say that christ is offered equally to all:
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I answer, In 2 respects: (not to run through all) The first is this, We say,
I answer, In 2 respects: (not to run through all) The First is this, We say,
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Though CHRIST be offered, and freely giuen to all, yet GOD intends him onely to the Elect. They say, His intention is the same to all, to Iudas as to Peter. The other is, They affirme, that as CHRIST is offered to all men,
Though CHRIST be offered, and freely given to all, yet GOD intends him only to the Elect. They say, His intention is the same to all, to Iudas as to Peter. The other is, They affirm, that as CHRIST is offered to all men,
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so all men haue sufficient grace to receiue him, there is an ability by that aswell as a freedom, and vniuersality in the offer. This we altogether deny.
so all men have sufficient grace to receive him, there is an ability by that aswell as a freedom, and universality in the offer. This we altogether deny.
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Though Christ be giuen to all, yet the gift of faith is a fruit of Election.
Though christ be given to all, yet the gift of faith is a fruit of Election.
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God giues faith and repentance, and ability to receiue him, where hee pleaseth. The gate is open to all, we shut out none;God gives faith and Repentance, and ability to receive him, where he Pleases. The gate is open to all, we shut out none;
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but none will come in, but those whom GOD inables.
but none will come in, but those whom GOD inables.
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A Pardon may be offered to all, and yet none accept it, but those whose mindes GOD hath inclined.
A Pardon may be offered to all, and yet none accept it, but those whose minds GOD hath inclined.
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Therefore that he is offered to all it is without question.
Therefore that he is offered to all it is without question.
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They that question it, doe it because they doe not vnderstand the Doctrine of our Diuines;
They that question it, do it Because they do not understand the Doctrine of our Divines;
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for we propound it no otherwise in substance then they doe, only we differ in the method:
for we propound it not otherwise in substance then they do, only we differ in the method:
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but it will be your wisdome to looke to that which will be of vse, and yeeld comfort when you come to dye.
but it will be your Wisdom to look to that which will be of use, and yield Comfort when you come to die.
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As this you may build on, The Gospel is preached to euery creature vnder heauen, & therefore I haue my share in it.
As this you may built on, The Gospel is preached to every creature under heaven, & Therefore I have my share in it.
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If a Pardon be offered to some, whose names alone are inserted therein, you cannot say on any good ground, I I am pardoned:
If a Pardon be offered to Some, whose names alone Are inserted therein, you cannot say on any good ground, I I am pardoned:
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but when the Pardon is generall, and offered to all, then I can beleeue the Pardon belongs to me.
but when the Pardon is general, and offered to all, then I can believe the Pardon belongs to me.
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Were it onely to the Elect, whose names are written in the pardon, we should first enquire whether we be elect or no, but that's not the method.
Were it only to the Elect, whose names Are written in the pardon, we should First inquire whither we be elect or no, but that's not the method.
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Build you on the sure promise, they that are pardoned, shall take hold of it, they that take not hold of it, shall be excluded.
Built you on the sure promise, they that Are pardoned, shall take hold of it, they that take not hold of it, shall be excluded.
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The next thing a man will desire to know, is this. The next thing a man will desire to know, is this.
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What qualifications are expected? Doth not GOD require to finde something in vs, if he giue it vs? What qualifications Are expected? Does not GOD require to find something in us, if he give it us?
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I answer, that it is offered to all, and no qualification at all is required as praeexistent to be found in vs, I answer, that it is offered to all, and no qualification At all is required as preexistent to be found in us,
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but any may come and take it. GOD requires no qualification as concerning our sinnes; he saith not, you shall be pardoned, so your sinnes be of such a number,
but any may come and take it. GOD requires no qualification as Concerning our Sins; he Says not, you shall be pardoned, so your Sins be of such a number,
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or of such a nature, but though they be neuer so many, though of neuer so extraordinary a nature,
or of such a nature, but though they be never so many, though of never so extraordinary a nature,
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though they may be aggrauated with all the circumstances that can be, yet there is no exception at all of you, the pardon runnes in generall termes, This is the Lambe of God that taketh away the sinnes of the world.
though they may be aggravated with all the Circumstances that can be, yet there is no exception At all of you, the pardon runs in general terms, This is the Lamb of God that Takes away the Sins of the world.
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And seeing it is in generall termes, why will you interline and restraine it? You see it runnes in generall,
And seeing it is in general terms, why will you interline and restrain it? You see it runs in general,
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and so you may take it. And as it is propounded generally, so is it generally executed: 1 Cor. 6.9. you shall finde, the greatest sinnes that can bee named are there pardoned:
and so you may take it. And as it is propounded generally, so is it generally executed: 1 Cor. 6.9. you shall find, the greatest Sins that can be nam Are there pardoned:
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Be not deceiued, you know how no fornicator, nor adulterer, nor vncleane person, &c. shall enter into the Kingdome of God, Be not deceived, you know how no fornicator, nor adulterer, nor unclean person, etc. shall enter into the Kingdom of God,
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and such were some of you: but now you are iustified, now you are sanctified, now you are washed. and such were Some of you: but now you Are justified, now you Are sanctified, now you Are washed.
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Though they had committed the greatest sinnes, you see, it is generally executed, without exception. But there is another sort of qualification.
Though they had committed the greatest Sins, you see, it is generally executed, without exception. But there is Another sort of qualification.
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Is there not something first to bee done? I know, that though I haue committed all the sinnes of the world,
Is there not something First to be done? I know, that though I have committed all the Sins of the world,
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yet they shall not prejudice my pardon; but I must doe something to qualifie mee for it.
yet they shall not prejudice my pardon; but I must do something to qualify me for it.
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No, not any thing as antecedareous and precedent to the pardon;
No, not any thing as antecedareous and precedent to the pardon;
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it is onely required of thee to come with the hand of faith, and receiue it in the middest of all thy vnworthinesse, whatsoeuer it be, lay hold on the pardon,
it is only required of thee to come with the hand of faith, and receive it in the midst of all thy unworthiness, whatsoever it be, lay hold on the pardon,
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and embrace it, and it shall be thine.
and embrace it, and it shall be thine.
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But you will object, then to what end is the Doctrine of humiliation? to what end is the Law preached to be a Schoolmaster, But you will Object, then to what end is the Doctrine of humiliation? to what end is the Law preached to be a Schoolmaster,
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if no qualification be required? I answer, humiliation is not required as a qualification; for no teares of ours can giue satisfaction.
if no qualification be required? I answer, humiliation is not required as a qualification; for no tears of ours can give satisfaction.
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And againe, it hath beene found in a Reprobate; For Iudas had it. Neither is it any part of sanctification.
And again, it hath been found in a Reprobate; For Iudas had it. Neither is it any part of sanctification.
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But how is it required then? As that without which we will not come to CHRIST.
But how is it required then? As that without which we will not come to CHRIST.
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As for example, If wee say to a man, The Physician is ready to heale you;
As for Exampl, If we say to a man, The physician is ready to heal you;
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before you will be healed, you must haue a sense of your your sicknesse:
before you will be healed, you must have a sense of your your sickness:
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this sence is not required by the Physician: (for the Physician is ready to heale him) but if hee be not sicke,
this sense is not required by the physician: (for the physician is ready to heal him) but if he be not sick,
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and haue a sence of it, he will not come to the Physician.
and have a sense of it, he will not come to the physician.
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If at a generall Dole it be proclaimed, let all come hither that be hungry, a man is not excluded if hee be not hungry,
If At a general Dole it be proclaimed, let all come hither that be hungry, a man is not excluded if he be not hungry,
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but else he will not come: therefore we preach, that none receiue the Gospell but the poore, those that be humble,
but Else he will not come: Therefore we preach, that none receive the Gospel but the poor, those that be humble,
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and touched with sence of sin and wrath; and we preach so, because indeed no man will come without it.
and touched with sense of since and wrath; and we preach so, Because indeed no man will come without it.
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In the next place, the Question will bee, How this righteousnesse of CHRIST is made ours; In the next place, the Question will be, How this righteousness of CHRIST is made ours;
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or, What is to be done of him to whom it belongs. To this I answer;
or, What is to be done of him to whom it belongs. To this I answer;
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though no precedent qualification be required, yet this must be taken, a man must not reflect on himselfe, though not precedent qualification be required, yet this must be taken, a man must not reflect on himself,
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and consider, Am I worthy of it? but he must take it as a Plaster, which if it be not applyed, will not heale;
and Consider, Am I worthy of it? but he must take it as a Plaster, which if it be not applied, will not heal;
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or as meate, which if it be not eaten, doth not nourish. or as meat, which if it be not eaten, does not nourish.
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As the Husband wooes his Spouse, and sayes thus, I require nothing at thy hands, no condition at all, I doe not examine whether thou art wealthy, or no;
As the Husband Woes his Spouse, and Says thus, I require nothing At thy hands, no condition At all, I do not examine whither thou art wealthy, or no;
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whether thou be faire, or no;
whither thou be fair, or no;
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whether thou bee out of debt, or well conditioned, it is no matter what thou art, I require thee simply to take me for thy Husband.
whither thou be out of debt, or well conditioned, it is no matter what thou art, I require thee simply to take me for thy Husband.
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After this manner comes Christ to vs;
After this manner comes christ to us;
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we must not say, Am I worthy to make a Spouse for Christ ? Am I fit to receiue so great mercies? Thou art only to take him.
we must not say, Am I worthy to make a Spouse for christ? Am I fit to receive so great Mercies? Thou art only to take him.
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When we exclude all conditions, wee exclude such a frame and habit of minde, which we thinke is necessarily required to make vs worthy to take him.
When we exclude all conditions, we exclude such a frame and habit of mind, which we think is necessarily required to make us worthy to take him.
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As if a Physician come and offer thee a Medicine, by which thou maist be heal'd, As if a physician come and offer thee a Medicine, by which thou Mayest be healed,
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and say, I require nothing at your hands, onely to drinke it, for else it will doe you no good:
and say, I require nothing At your hands, only to drink it, for Else it will do you no good:
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So GOD offers the righteousnesse of Christ, which is that that heales the soules of men;
So GOD offers the righteousness of christ, which is that that heals the Souls of men;
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GOD lookes for nothing at your hands, it matters not what your person is, onely you must take it.
GOD looks for nothing At your hands, it matters not what your person is, only you must take it.
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So you shall finde himselfe expressing it, Esay 55.1. where he compares this to the offer of Wine and Milke:
So you shall find himself expressing it, Isaiah 55.1. where he compares this to the offer of Wine and Milk:
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Come buy Wine and Milke without money. Let him that is athirst come, and hee that hath no money.Come buy Wine and Milk without money. Let him that is athirst come, and he that hath no money.
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As if he had said, it is freely offered, you are onely to take it.
As if he had said, it is freely offered, you Are only to take it.
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But, when you heare you must take it, the Question will be, What this taking is. But, when you hear you must take it, the Question will be, What this taking is.
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I answer, This taking is nothing else but that which we call Faith : I answer, This taking is nothing Else but that which we call Faith:
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and therefore that we may not erre in the maine, I will declare what Faith is.
and Therefore that we may not err in the main, I will declare what Faith is.
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And it is nothing else but this, when these two things concurre, that God the Father will giue his Sonne, And it is nothing Else but this, when these two things concur, that God the Father will give his Son,
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and freely offers righteousnesse, and we receiue this rghteousnesse, taking Christ for our Husband, our King and Lord.
and freely offers righteousness, and we receive this rghteousnesse, taking christ for our Husband, our King and Lord.
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But, you will say, Faith is more: But, you will say, Faith is more:
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for Fides est actus intellectus, It is an act of the vnderstanding, assenting to Truths for the Authority of the Speaker;
for Fides est actus Intellectus, It is an act of the understanding, assenting to Truths for the authority of the Speaker;
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therefore the mind and will must concurre to make vp this Faith. For the better vnderstanding of it, marke this word, the righteousnesse of God is reuealed ;
Therefore the mind and will must concur to make up this Faith. For the better understanding of it, mark this word, the righteousness of God is revealed;
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wherein is likewise implyed, (though it bee not expressed) that it is offered:
wherein is likewise employed, (though it be not expressed) that it is offered:
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for to what purpose, or what comfort is it to see that there is such a righteousnesse,
for to what purpose, or what Comfort is it to see that there is such a righteousness,
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if it be nothing to vs? but it is so reuealed, that it is also offered.
if it be nothing to us? but it is so revealed, that it is also offered.
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Now being both reuealed, and offered, you must finde something in men answerable to both these:
Now being both revealed, and offered, you must find something in men answerable to both these:
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to the reuelation of it the vnderstanding assenting to it as a Truth, that CHRIST is come in the flesh, and offered to all men.
to the Revelation of it the understanding assenting to it as a Truth, that CHRIST is come in the Flesh, and offered to all men.
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Againe, to answer to the matter of the offer, there is also an act of the will, whereby it comes in,
Again, to answer to the matter of the offer, there is also an act of the will, whereby it comes in,
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and takes or embraceth this righteousnesse. Both these, 1 Tim. 1.15. are put together, This is a faithfull saying, and worthy to be receiued, that Iesus Christ came into the world to saue sinners.
and Takes or Embraceth this righteousness. Both these, 1 Tim. 1.15. Are put together, This is a faithful saying, and worthy to be received, that Iesus christ Come into the world to save Sinners.
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It is true, saith the vnderstanding, and therefore that beleeues it;
It is true, Says the understanding, and Therefore that believes it;
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but it is worthy to be receiued, saith the will, therfore that comes in, takes and accepts it.
but it is worthy to be received, Says the will, Therefore that comes in, Takes and accepts it.
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As in matter of marriage, If one come and tell a Woman, there is such a man in the world that is willing to bestow himselfe on you,
As in matter of marriage, If one come and tell a Woman, there is such a man in the world that is willing to bestow himself on you,
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if you will take him, and accept him for your husband:
if you will take him, and accept him for your husband:
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Now (marke what it is that makes vp the marriage on her part:) first she must beleeue that there is such a man,
Now (mark what it is that makes up the marriage on her part:) First she must believe that there is such a man,
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and that that man is willing to haue her, that this message is true, that it is brought from the man himselfe,
and that that man is willing to have her, that this message is true, that it is brought from the man himself,
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and that it is nothing else but a true declaration of the mans minde. This is an act of her minde or vnderstanding:
and that it is nothing Else but a true declaration of the men mind. This is an act of her mind or understanding:
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But will you take him, and accept of him for your Husband? now comes the will,
But will you take him, and accept of him for your Husband? now comes the will,
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and the concurrence of these two makes vp the match.
and the concurrence of these two makes up the match.
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So wee come and tell you, There is such a one, the Messiah, that is willing to bestow himselfe on you;
So we come and tell you, There is such a one, the Messiah, that is willing to bestow himself on you;
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If you beleeue that we deliuer the message from Christ, and doe consequently embrace and take him,
If you believe that we deliver the message from christ, and do consequently embrace and take him,
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now are you iustified, this is the very translation of you from death to life, at this very instant you are deliuered from Satan, possessed of a Kingdome,
now Are you justified, this is the very Translation of you from death to life, At this very instant you Are Delivered from Satan, possessed of a Kingdom,
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and saluation is come to your house.
and salvation is come to your house.
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Now because this taking of CHRIST is the maine point which makes CHRIST ours, and the want whereof is the cause that euery man is condemned, (it comming neerest to life and death) that you may know what it is, we must tell you that this is required therein:
Now Because this taking of CHRIST is the main point which makes CHRIST ours, and the want whereof is the cause that every man is condemned, (it coming nearest to life and death) that you may know what it is, we must tell you that this is required therein:
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First, there must not be Error personae, errour of the person. Secondly, you must vnderstand aright what this taking is.
First, there must not be Error personae, error of the person. Secondly, you must understand aright what this taking is.
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Thirdly, there must be a compleat deliberate will, which must concurre to this action of taking.
Thirdly, there must be a complete deliberate will, which must concur to this actium of taking.
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These three being declared, we shall not easily be deceiued in it.
These three being declared, we shall not Easily be deceived in it.
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First, when you heare of this righteousnes of CHRIST, and of its being made ours, you you must know, that first CHRIST himselfe is made ours,
First, when you hear of this righteousness of CHRIST, and of its being made ours, you you must know, that First CHRIST himself is made ours,
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and then his righteousnesse, as first you must haue the Husband, and then the benefits that come by him.
and then his righteousness, as First you must have the Husband, and then the benefits that come by him.
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I say, take heede that there be not an errour of the person, that you mistake him not.
I say, take heed that there be not an error of the person, that you mistake him not.
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And this excludes all ignorant men, that take not Christ indeed, but onely in their owne fancie.
And this excludes all ignorant men, that take not christ indeed, but only in their own fancy.
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Therefore when you come to make this marriage, you must know that CHRIST is most holy, that he is also such a one as will bring persecution with him,
Therefore when you come to make this marriage, you must know that CHRIST is most holy, that he is also such a one as will bring persecution with him,
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as sayes of himselfe, that he knowes not where to lay his head, such a one as for whose sake you must part with euery thing;
as Says of himself, that he knows not where to lay his head, such a one as for whose sake you must part with every thing;
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such a one as is hated in the World, and for whose sake you must be hated:
such a one as is hated in the World, and for whose sake you must be hated:
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some would haue the man, but they know not the man, and so many thousands are deceiued, that are willing to take CHRIST,
Some would have the man, but they know not the man, and so many thousands Are deceived, that Are willing to take CHRIST,
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but they know not what they take, they vnderstand not Christ aright, there is an errour of the person,
but they know not what they take, they understand not christ aright, there is an error of the person,
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and so a misse of the match, and consequently of Justification:
and so a miss of the match, and consequently of Justification:
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for, so as to make him their Lord, so as to be subiect to him, they take him not, they do not consider that he requires such and such things at their hands.
for, so as to make him their Lord, so as to be Subject to him, they take him not, they do not Consider that he requires such and such things At their hands.
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Secondly, If there be no mistake of the person, yet what is this taking? In marriage, there is a certaine forme to be obserued,
Secondly, If there be no mistake of the person, yet what is this taking? In marriage, there is a certain Form to be observed,
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and if that forme be mist of, there is a misse of the match.
and if that Form be missed of, there is a miss of the match.
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This taking therefore is nothing but this, So to take him, as to be diuorced from all other Louers;
This taking Therefore is nothing but this, So to take him, as to be divorced from all other Lovers;
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so to serue him, as you serue no other Master;
so to serve him, as you serve no other Master;
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so to bee subject to him, that you be subject to nothing in the World besides.
so to be Subject to him, that you be Subject to nothing in the World beside.
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This is properly to take CHRIST;
This is properly to take CHRIST;
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and this excludes the greatest part of men, they being ready to take Christ, but then they will loue the World too:
and this excludes the greatest part of men, they being ready to take christ, but then they will love the World too:
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but GOD tels them, that if they loue the World, the loue of the Father nor the Sonne is not in them.
but GOD tells them, that if they love the World, the love of the Father nor the Son is not in them.
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You must haue your affections weaned from euery kinde of vanity. Goe thorow the whole Vniuerse, looke on all the things that are, Riches, and Pleasures,
You must have your affections weaned from every kind of vanity. Go thorough the Whole Universe, look on all the things that Are, Riches, and Pleasures,
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and Honours, Wife, and Children, if your heart be not weaned from euery of them, you take him not as a Husband.
and Honours, Wife, and Children, if your heart be not weaned from every of them, you take him not as a Husband.
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Againe, others will serue CHRIST and their riches too, their credit too, their owne praise with men too;
Again, Others will serve CHRIST and their riches too, their credit too, their own praise with men too;
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but CHRIST tels them no man can serue both; you must serue him alone, and be obedient to none but him:
but CHRIST tells them not man can serve both; you must serve him alone, and be obedient to none but him:
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if you doe so, you take him for your Lord indeede.
if you do so, you take him for your Lord indeed.
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So many will be subject to him as a King, but they will bee subject to their lusts too;
So many will be Subject to him as a King, but they will be Subject to their Lustiest too;
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if their lusts command them, they cannot deny them, some they will reserue; and, you know, how many this excludes.
if their Lustiest command them, they cannot deny them, Some they will reserve; and, you know, how many this excludes.
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Therefore you shall find that no man can take Christ and his wealth:
Therefore you shall find that no man can take christ and his wealth:
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you know, the young man was shut out, because he would not let goe his possessions, which he must part with,
you know, the young man was shut out, Because he would not let go his possessions, which he must part with,
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or else haue none of him. So, Ioh. 5.44. If you receiue the praise of men, how can you beleeue? That is, if you be not weaned and diuorced from all, you cannot beleeue.
or Else have none of him. So, John 5.44. If you receive the praise of men, how can you believe? That is, if you be not weaned and divorced from all, you cannot believe.
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Though you be the off-scowring of men, though you bee mocked and scorned, it matters not;
Though you be the offscouring of men, though you be mocked and scorned, it matters not;
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but if you seeke the praise of men, you cannot beleeue.
but if you seek the praise of men, you cannot believe.
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Where, by the way, you may marke something, and adde it to that I said before.
Where, by the Way, you may mark something, and add it to that I said before.
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What is the reason that the seeking praise of men should hinder from beleeuing? Certainely, if Faith were onely an Act of the vnderstanding, assenting to the truth for the Authority of its Speaker, it would bee no hindrance or impediment to the act of the mind, in beleeuing that such a thing is true;
What is the reason that the seeking praise of men should hinder from believing? Certainly, if Faith were only an Act of the understanding, assenting to the truth for the authority of its Speaker, it would be no hindrance or impediment to the act of the mind, in believing that such a thing is true;
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so that it must needs haue reference to the will.
so that it must needs have Referente to the will.
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Therefore, saith CHRIST, While you seeke the praise of men, how can you beleeue? That is, take me for your GOD and LORD whom you will serue altogether? So that to take CHRIST with a iustifying faith, is nothing else but to receiue him,
Therefore, Says CHRIST, While you seek the praise of men, how can you believe? That is, take me for your GOD and LORD whom you will serve altogether? So that to take CHRIST with a justifying faith, is nothing Else but to receive him,
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as it is expressed in many other places of Scripture: Ioh. 1.11. Hee came vnto his owne, and his owne receiued him not;
as it is expressed in many other places of Scripture: John 1.11. He Come unto his own, and his own received him not;
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but to as many as receiued him, he gaue power to become the sonnes of God,
but to as many as received him, he gave power to become the Sons of God,
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euen to them that beleeue on his Name. even to them that believe on his Name.
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And so it is not (as the Papists say) a meere act of the vnderstanding,
And so it is not (as the Papists say) a mere act of the understanding,
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but a taking of him for your GOD, your Sauiour, to whom alone you will bee subject, and giue your selfe. Last of all;
but a taking of him for your GOD, your Saviour, to whom alone you will be Subject, and give your self. Last of all;
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When these two are done and effected, so that there is no errour either in the person or in the forme, there is yet one thing more remaines behinde,
When these two Are done and effected, so that there is no error either in the person or in the Form, there is yet one thing more remains behind,
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and that is, to take and accept him with a compleate, a deliberate, and true will.
and that is, to take and accept him with a complete, a deliberate, and true will.
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For, euen as in other matches, put the case the person bee knowne, and the forme duely obserued,
For, even as in other Matches, put the case the person be known, and the Form duly observed,
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yet if there does not concurre a compleat will, it is not properly a match:
yet if there does not concur a complete will, it is not properly a match:
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and therefore those matches are vnlawfull, which are made before yeeres of discretion, when a man hath not the vse of his will,
and Therefore those Matches Are unlawful, which Are made before Years of discretion, when a man hath not the use of his will,
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or when a man is in a phrenzie, because there is then no compleat or deliberate will;
or when a man is in a frenzy, Because there is then no complete or deliberate will;
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so in this spirituall Match, you shall see how many the want of such a will excludes. so in this spiritual Match, you shall see how many the want of such a will excludes.
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First, I say it must be compleat, which excludes all wishers and woulders, that prize CHRIST a little, that could bee content to haue CHRIST,
First, I say it must be complete, which excludes all wishers and woulders, that prize CHRIST a little, that could be content to have CHRIST,
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but it is rather an inclination then a compleat will, that are in an Aequilibrio, that would haue CHRIST, but not yet;
but it is rather an inclination then a complete will, that Are in an Equilibrium, that would have CHRIST, but not yet;
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that would liue a little longer at ease, and haue a little more wealth, but are not come to a resolute peremptory will, that haue onely a weake inclination, which is not enough:
that would live a little longer At ease, and have a little more wealth, but Are not come to a resolute peremptory will, that have only a weak inclination, which is not enough:
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for in a match, the will must be compleate, and it's needfull it should be so, it being a thing that must continue all a mans life.
for in a match, the will must be complete, and it's needful it should be so, it being a thing that must continue all a men life.
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Againe, it must be a deliberate will;
Again, it must be a deliberate will;
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and this excludes all those that will take CHRIST in a good moode, on some sudden flash,
and this excludes all those that will take CHRIST in a good mood, on Some sudden flash,
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when they are affected at a good Sermon, and haue some good motions cast into their mindes, that will (at such a time) be content to take CHRIST, to serue him and obey him, to forsake their sinnes,
when they Are affected At a good Sermon, and have Some good motions cast into their minds, that will (At such a time) be content to take CHRIST, to serve him and obey him, to forsake their Sins,
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and giue ouer their former lusts, but the will is not deliberate.
and give over their former Lustiest, but the will is not deliberate.
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Last of all, as it must be compleat and deliberate, so it must be a true will;
Last of all, as it must be complete and deliberate, so it must be a true will;
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that is, it must be free;
that is, it must be free;
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and that excludes all them that meerely for seruile feare, at time of death, in the day of sicknesse and trouble,
and that excludes all them that merely for servile Fear, At time of death, in the day of sickness and trouble,
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when Hell and Heauen are presented to them, will take CHRIST:
when Hell and Heaven Are presented to them, will take CHRIST:
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Indeede you can scarce come to any, but, in such a case, hee will professe that he is now content to take CHRIST for his Lord and Sauionr;
Indeed you can scarce come to any, but, in such a case, he will profess that he is now content to take CHRIST for his Lord and Saviour;
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but this is done by constraint, and so the will is not free.
but this is done by constraint, and so the will is not free.
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So I say, when all these concurre, the match is now made, and you are iustified.
So I say, when all these concur, the match is now made, and you Are justified.
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But after the match is made, something is required. Therefore there is one Question more:
But After the match is made, something is required. Therefore there is one Question more:
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and that is, What is this that is required after the making of the match?
and that is, What is this that is required After the making of the match?
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I answer, It is required that you loue your Husband, Iesus Christ, that you forsake Father and Mother,
I answer, It is required that you love your Husband, Iesus christ, that you forsake Father and Mother,
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and become one Spirit with him, as you are one flesh with your Wife: for you are now bone of his bone, and flesh of his flesh.
and become one Spirit with him, as you Are one Flesh with your Wife: for you Are now bone of his bone, and Flesh of his Flesh.
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2. Againe, it is now required that you should repent.
2. Again, it is now required that you should Repent.
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And that is the meaning of that place, Repent, for the Kingdome of heauen is at hand.
And that is the meaning of that place, repent, for the Kingdom of heaven is At hand.
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I tell you of a Kingdome, and a great Kingdome, but no man can come into that Kingdome, except hee repent:
I tell you of a Kingdom, and a great Kingdom, but no man can come into that Kingdom, except he Repent:
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You must walke no longer after the flesh, but after the Spirit: You must haue your flesh crucified, with all the affections and lusts of it.
You must walk no longer After the Flesh, but After the Spirit: You must have your Flesh Crucified, with all the affections and Lustiest of it.
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Thirdly, You must part with euery thing for his sake, whether you haue riches, or honours,
Thirdly, You must part with every thing for his sake, whither you have riches, or honours,
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or credit, or whatsoeuer, it is no matter, you must be ready to let them all goe.
or credit, or whatsoever, it is no matter, you must be ready to let them all go.
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4. Againe, You must be ready to vndergoe any thing for his sake: you must haue him for worse as well as for better:
4. Again, You must be ready to undergo any thing for his sake: you must have him for Worse as well as for better:
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you must be content to bee hated of all men for his sake, you must take vp your crosse, and follow him.
you must be content to be hated of all men for his sake, you must take up your cross, and follow him.
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5. Againe, You must doe much, aswell as as suffer much for him, he dyed to this end, that he might purchase to him a peculiar people, zealous of good workes: you must respect him as a Wife doth her Husband, not as a seruant doth a hard Master;
5. Again, You must do much, aswell as as suffer much for him, he died to this end, that he might purchase to him a peculiar people, zealous of good works: you must respect him as a Wife does her Husband, not as a servant does a hard Master;
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you must not looke on his Commandements as a hard taske, whereof you could willingly be excused,
you must not look on his commandments as a hard task, whereof you could willingly be excused,
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but as one that hath his heart inflamed to walke in them, as a louing Wife, that needes not to be bidden to doe this or that,
but as one that hath his heart inflamed to walk in them, as a loving Wife, that needs not to be bidden to do this or that,
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but i• the doing of it may aduantage her Husband, it will be a greater griefe to her to let them lye vndone, then labour to doe them.
but i• the doing of it may advantage her Husband, it will be a greater grief to her to let them lie undone, then labour to do them.
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But now men say, This is a hard condition, I little thought of it. But now men say, This is a hard condition, I little Thought of it.
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It is true, the condition is hard, and that is the reason that so few are willing to come in, It is true, the condition is hard, and that is the reason that so few Are willing to come in,
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when they vnderstand these after-clap conditions, that they must part with all, that they must be persecuted, that their wil must be perfectly subject to the will of Christ, that they must be holy as he is holy, that the same mind must be in them that is in Christ Iesus that they must be of those peculiar people of GOD.
when they understand these afterclap conditions, that they must part with all, that they must be persecuted, that their will must be perfectly Subject to the will of christ, that they must be holy as he is holy, that the same mind must be in them that is in christ Iesus that they must be of those peculiar people of GOD.
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And therefore haue wee told you that none will come in to take CHRIST for their Husband, till they haue beene bitten with the sense of their sinnes, till they be heauy laden,
And Therefore have we told you that none will come in to take CHRIST for their Husband, till they have been bitten with the sense of their Sins, till they be heavy laden,
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and haue felt the weight of Satans yoake, till then they will not come vnder the yoake of CHRIST;
and have felt the weight of Satan yoke, till then they will not come under the yoke of CHRIST;
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but those that be humble, that haue their hearts broken, that know what the wrath of GOD is, that haue their consciences awaked to see sinne, will come in,
but those that be humble, that have their hearts broken, that know what the wrath of GOD is, that have their Consciences awaked to see sin, will come in,
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and be glad they haue CHRIST, though on these conditions; but the other will not. If you will haue CHRIST on these condition, you may:
and be glad they have CHRIST, though on these conditions; but the other will not. If you will have CHRIST on these condition, you may:
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But we preach in vaine, all the world refuseth CHRIST, because they will not leaue their couetousnesse,
But we preach in vain, all the world Refuseth CHRIST, Because they will not leave their covetousness,
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and idlenesse, and swearing, and their seuerall sports and pleasures, their liuing at liberty, and Company-keeping, they will not doe the things that CHRIST requires at their hands,
and idleness, and swearing, and their several sports and pleasures, their living At liberty, and Company-keeping, they will not do the things that CHRIST requires At their hands,
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and all because they are not humbled, they know not what sinnne meanes;
and all Because they Are not humbled, they know not what sin means;
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whereas, should GOD shew it to them in its right colours, should they be but in Iudas his case, had they tasted of the Terrours of the Almightie, were their consciences enlightned,
whereas, should GOD show it to them in its right colours, should they be but in Iudas his case, had they tasted of the Terrors of the Almighty, were their Consciences enlightened,
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and did it set them on, they would take him with all their heart.
and did it Set them on, they would take him with all their heart.
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But an other Objection comes in, I would come in, but how should I doe it, I want power and ability, I cannot mortifie the deedes of the body, could I doe that, I would not stand on the businesse.
But an other Objection comes in, I would come in, but how should I do it, I want power and ability, I cannot mortify the Deeds of the body, could I do that, I would not stand on the business.
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To this I giue a speedy answer: To this I give a speedy answer:
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If thou canst come with this resolution to take him, take no care for doing of it;
If thou Canst come with this resolution to take him, take no care for doing of it;
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for as soone as thou art his, he will giue thee another spirit he will enable thee to all things, Ioh. 1.16. To as many as receiued him, to them he gaue power to become the sonnes of God:
for as soon as thou art his, he will give thee Another Spirit he will enable thee to all things, John 1.16. To as many as received him, to them he gave power to become the Sons of God:
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What is that? Is it an empty Title? No, he made them sonnes not borne of the flesh,
What is that? Is it an empty Title? No, he made them Sons not born of the Flesh,
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or of the will of man, but of God. It is true, with thy owne heart thou art not able to doe it;or of the will of man, but of God. It is true, with thy own heart thou art not able to do it;
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but what if GOD giue thee a new heart and a new spirit? When the match is made,
but what if GOD give thee a new heart and a new Spirit? When the match is made,
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and concluded betweene him and vs, he sends his Spirit into our hearts, and this Spirit giues vs ability, making vs like CHRIST, changing vs,
and concluded between him and us, he sends his Spirit into our hearts, and this Spirit gives us ability, making us like CHRIST, changing us,
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and causing vs to delight in the duties of new obedience in the inner man.
and causing us to delight in the duties of new Obedience in the inner man.
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Therfore take not care for ability, onely labour for an honest heart, armed with this resolution;
Therefore take not care for ability, only labour for an honest heart, armed with this resolution;
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I am resolued to take Christ from henceforth, and you shall finde another Spirit to enable you exceedingly.
I am resolved to take christ from henceforth, and you shall find Another Spirit to enable you exceedingly.
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And now, that we may not let all this goe without some application, wee will heereof make two Vses.
And now, that we may not let all this go without Some application, we will hereof make two Uses.
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First, this great Vse is to be made of it, To learne hence to see how great the sinne of men is, First, this great Use is to be made of it, To Learn hence to see how great the sin of men is,
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and how iust is their condemnation for the same, that when this righteousnesse of God is reuealed from heauen by this Gospell, which we now preach, they resist it, casting it at their heeles, not regarding it,
and how just is their condemnation for the same, that when this righteousness of God is revealed from heaven by this Gospel, which we now preach, they resist it, casting it At their heals, not regarding it,
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but despising these glad tydings of saluation, which is so glorious a mysterie.
but despising these glad tidings of salvation, which is so glorious a mystery.
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This very thing that we preach to you, is it that was so many thousand yeeres agoe fore-told,
This very thing that we preach to you, is it that was so many thousand Years ago foretold,
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and as long expected, being the greatest worke that euer God did. This is it which Paul magnified so much, and stood so amazed at.
and as long expected, being the greatest work that ever God did. This is it which Paul magnified so much, and stood so amazed At.
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Therefore, if you reject it, know that your sinne is exceeding great:
Therefore, if you reject it, know that your sin is exceeding great:
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we that preach the Gospell, are Messengers sent from the Father, to inuite euery one of you to come to the Marriage of his Sonne:
we that preach the Gospel, Are Messengers sent from the Father, to invite every one of you to come to the Marriage of his Son:
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If you will not come, (as some of you are yong, and minde other things;
If you will not come, (as Some of you Are young, and mind other things;
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others of you haue gone long in an old tract, and will not turne; some haue married a Wife, others haue other businesse, and therefore you will not come;
Others of you have gone long in an old tract, and will not turn; Some have married a Wife, Others have other business, and Therefore you will not come;
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or if you doe come, it is without your Wedding Garment, you come not with a conjugall affection) I say,
or if you do come, it is without your Wedding Garment, you come not with a conjugal affection) I say,
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if you refuse, the LORD will deale with you, as with them in the Gospell, hee will haue you brought and slaine before his face.
if you refuse, the LORD will deal with you, as with them in the Gospel, he will have you brought and slain before his face.
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And we come not from the Father onely, but we are also sent from the Sonne, hee is a Suitor to you,
And we come not from the Father only, but we Are also sent from the Son, he is a Suitor to you,
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and hath dispatched vs as Ambassadours to wooe you, and to beseech you to be reconciled;
and hath dispatched us as ambassadors to woo you, and to beseech you to be reconciled;
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if you will come, he hath made knowne his mind to you, you may haue him;
if you will come, he hath made known his mind to you, you may have him;
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if you will not come, you will make him angry; and you had neede to kisse the Sonne lest he be angry :
if you will not come, you will make him angry; and you had need to kiss the Son lest he be angry:
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though hee be so mercifull, as not to quench the smoaking Flax, nor to breake the bruised Reed,
though he be so merciful, as not to quench the smoking Flax, nor to break the Bruised Reed,
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yet notwithstanding, that Sonne hath feete like burning brasse, hee hath a two-edged Sword in his hand,
yet notwithstanding, that Son hath feet like burning brass, he hath a two-edged Sword in his hand,
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and his eyes are like flames of fire: So you shall find him to be, if you refuse him.and his eyes Are like flames of fire: So you shall find him to be, if you refuse him.
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As he is a corner stone for some to build on, so he is a corner stone to grinde them to powder that refuse him.
As he is a corner stone for Some to built on, so he is a corner stone to grind them to powder that refuse him.
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When the better is the suitor, and is rejected, what wrath, what indignation breedes it among men? And so take all the sinnes you haue committed, there is none like this, none shall be so much laid to your charge at the Day of Iudgement,
When the better is the suitor, and is rejected, what wrath, what Indignation breeds it among men? And so take all the Sins you have committed, there is none like this, none shall be so much laid to your charge At the Day of Judgement,
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as your rejecting of the Sonne, and of his righteousnesse reuealed, and freely offered to you.
as your rejecting of the Son, and of his righteousness revealed, and freely offered to you.
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What Christ said, ( It shall be easier for Sodome and Gomorrah then for such a City ) I may apply to euery one that's come to heare me this time;
What christ said, (It shall be Easier for Sodom and Gomorrah then for such a city) I may apply to every one that's come to hear me this time;
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If you will not giue eare to my inuitation, it shal be easier for Iewes and Turkes, for the Saluages at the East-Indies, then for you.
If you will not give ear to my invitation, it shall be Easier for Iewes and Turks, for the Salvages At the East indies, then for you.
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It had beene better for you that Christ had neuer come in the flesh, that his righteousnesse had neuer been offered to you.
It had been better for you that christ had never come in the Flesh, that his righteousness had never been offered to you.
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Therefore is that added, Mar. 16. He that beleeues not, is damned. Of such consequēce is the Gospell.
Therefore is that added, Mar. 16. He that believes not, is damned. Of such consequence is the Gospel.
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When Moses was on Mount Ebal, he set before them a blessing and a curse, life and death: so doe I now;
When Moses was on Mount Ebal, he Set before them a blessing and a curse, life and death: so do I now;
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If you will not accept of CHRIST, you are cursed.
If you will not accept of CHRIST, you Are cursed.
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Therefore, when you heare this offer, Let euery man examine himselfe how he stands affected vnto it.
Therefore, when you hear this offer, Let every man examine himself how he Stands affected unto it.
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For all hearers are diuided into these 2 sorts, some are worthy, and some vnworthy.
For all hearers Are divided into these 2 sorts, Some Are worthy, and Some unworthy.
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As when Christ sent away his Disciples, if any were worthy, their peace was to rest vpon them,
As when christ sent away his Disciples, if any were worthy, their peace was to rest upon them,
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if they were not worthy, they were to shake off the dust of their feete against that Citie.
if they were not worthy, they were to shake off the dust of their feet against that city.
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I say, consider if you be worthy of this righteousnesse:
I say, Consider if you be worthy of this righteousness:
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for if you finde your hearts to long after it, if you find you prize it much,
for if you find your hearts to long After it, if you find you prize it much,
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so that you can reckon all as drosse and dung in comparison of it, and will sell all to buy this Pearle, then are you worthy:
so that you can reckon all as dross and dung in comparison of it, and will fell all to buy this Pearl, then Are you worthy:
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But if, when you heare of it, you neglect it, and attend vnto it coldly, you are vnworthy,
But if, when you hear of it, you neglect it, and attend unto it coldly, you Are unworthy,
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and against such we are to shake off the dust of our feete:
and against such we Are to shake off the dust of our feet:
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that is, God shall shake you off as dust, when you come for saluation to him at the day of Iudgement.
that is, God shall shake you off as dust, when you come for salvation to him At the day of Judgement.
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If in examination you finde your selues vnworthy, that this worke hath not bin wrought in you, (wherein it is your best way to deale plainely with your selues) then giue no rest to your selues,
If in examination you find your selves unworthy, that this work hath not been wrought in you, (wherein it is your best Way to deal plainly with your selves) then give no rest to your selves,
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but enter into a serious consideration of your sinnes, attend on Gods Ordinances, make vse of all that hath beene deliuered concerning humiliation,
but enter into a serious consideration of your Sins, attend on God's Ordinances, make use of all that hath been Delivered Concerning humiliation,
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and giue not ouer vntill you haue attained this eager desire after Christ. Indeed this is wrought by GOD himselfe, but giue not you ouer.
and give not over until you have attained this eager desire After christ. Indeed this is wrought by GOD himself, but give not you over.
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This is it S. Iohn cals drawing: none can come to me, except the Father draw him :
This is it S. John calls drawing: none can come to me, except the Father draw him:
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and that is done when GOD giues another will;
and that is done when GOD gives Another will;
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when, on the propounding of Christ, he giues agninam voluntatem, the nature of a Lambe, changing the heart,
when, on the propounding of christ, he gives agninam voluntatem, the nature of a Lamb, changing the heart,
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and working such an inclination to Christ, as is in the Iron to follow the Load-stone, which neuer rests vntill it be attained.
and working such an inclination to christ, as is in the Iron to follow the Loadstone, which never rests until it be attained.
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Thus it was with the Woman of Canaan, she would haue no denyall; Thus it was with the Woman of Canaan, she would have no denial;
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and Cant. 3. with the Spouse, that would not be at quiet vntill she had found her Beloued, seeking him day and night;
and Cant 3. with the Spouse, that would not be At quiet until she had found her beloved, seeking him day and night;
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finding him not within shee enquires of the Watchmen, and neuer giues ouer till she hath found him whom her soule loued.
finding him not within she enquires of the Watchmen, and never gives over till she hath found him whom her soul loved.
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As GOD puts an instinct in the creature, such a violent, strong, impetuous disposition and instigation is in them that shall be saued,
As GOD puts an instinct in the creature, such a violent, strong, impetuous disposition and instigation is in them that shall be saved,
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and belong to CHRIST, GOD puts into them such a disposition as was in Sampson, when he was athirst, giue me water or else I dye;
and belong to CHRIST, GOD puts into them such a disposition as was in Sampson, when he was athirst, give me water or Else I die;
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so are they athirst after CHRIST, giue me CHRIST or else I dye. And this you must haue;
so Are they athirst After CHRIST, give me CHRIST or Else I die. And this you must have;
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for GOD will put you to it, he will try whether you be worthy commers or no.
for GOD will put you to it, he will try whither you be worthy comers or no.
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Commonly, at the beginning, he is as a man that is in bed with his children,
Commonly, At the beginning, he is as a man that is in Bed with his children,
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and loath to rise, but you must knocke and knocke againe; and as it was with the vniust Iudge, importunity must doe it;
and loath to rise, but you must knock and knock again; and as it was with the unjust Judge, importunity must do it;
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though your desire be strong, yet, for a time, in his ordinary course, he withholds, and turnes a deafe eare, to try if thou hast an eager desire:
though your desire be strong, yet, for a time, in his ordinary course, he withholds, and turns a deaf ear, to try if thou hast an eager desire:
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for if it ceases quickly, he should haue lost his labour in bestowing Christ on thee.
for if it ceases quickly, he should have lost his labour in bestowing christ on thee.
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But if nothing will make thee giue ouer, if thou wilt beseech him, and giue him no rest, I'le assure thee, GOD cannot deny thee,
But if nothing will make thee give over, if thou wilt beseech him, and give him no rest, I'll assure thee, GOD cannot deny thee,
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and the longer he holdeth thee off, the better answer thou shalt haue at the end.
and the longer he holds thee off, the better answer thou shalt have At the end.
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And when thou hast CHRIST, thou hast that that cannot be expressed;
And when thou hast CHRIST, thou hast that that cannot be expressed;
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for, with him, thou hast all things, When you haue him, you may goe to him for Justification,
for, with him, thou hast all things, When you have him, you may go to him for Justification,
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and say, LORD, giue me remission of sinnes, I haue CHRIST, and thou hast promised that all that are in CHRIST shall haue pardon, that they shall haue thy Spirit, and be made new creatures; now, LORD, fulfill these promises.
and say, LORD, give me remission of Sins, I have CHRIST, and thou hast promised that all that Are in CHRIST shall have pardon, that they shall have thy Spirit, and be made new creatures; now, LORD, fulfil these promises.
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If say, It is a condition beyond expression, next to that we shall haue in heauen,
If say, It is a condition beyond expression, next to that we shall have in heaven,
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and farre aboue that which any Prince or Potentate in the World hath, farre beyond that which any man that swims in pleasures, and abundance of wealth hath;
and Far above that which any Prince or Potentate in the World hath, Far beyond that which any man that swims in pleasures, and abundance of wealth hath;
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which, if it were knowne, would by all the World be sought after. Therefore, when you heare of such a condition offered, take heede of refusing it:
which, if it were known, would by all the World be sought After. Therefore, when you hear of such a condition offered, take heed of refusing it:
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for if you doe, your sinne is haynous, and your condemnation will be iust. The second Vse I will onely name:
for if you do, your sin is heinous, and your condemnation will be just. The second Use I will only name:
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Consider what it is to refuse, yea what it is to deferre your acceptance of it.
Consider what it is to refuse, yea what it is to defer your acceptance of it.
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GOD may take your deferring for a denyall;
GOD may take your deferring for a denial;
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you that thinke, Well, I will take it, but not yet, take heede lest you neuer haue such an opportunity againe.
you that think, Well, I will take it, but not yet, take heed lest you never have such an opportunity again.
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I say, be exhorted, be moued, be besought to take it.
I say, be exhorted, be moved, be besought to take it.
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This I speake to you, that be humble, to so many among you as haue broken hearts;
This I speak to you, that be humble, to so many among you as have broken hearts;
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others may take him if they will;
Others may take him if they will;
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but they will not, they mind not this Doctrine, they regard not things of this nature, they will when they lye a dying,
but they will not, they mind not this Doctrine, they regard not things of this nature, they will when they lie a dying,
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but now they haue something else to doe.
but now they have something Else to do.
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But you that mourne in Sion, you that haue broken hearts, that know the bitternesse of sinne, to such as you is this Word of Saluation sent:
But you that mourn in Sion, you that have broken hearts, that know the bitterness of sin, to such as you is this Word of Salvation sent:
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The others haue nothing to doe with it; and let them not thinke much to be excluded; for CHRIST excludes them:
The Others have nothing to do with it; and let them not think much to be excluded; for CHRIST excludes them:
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Come to me all ye that are heauy laden, and ye shall finde rest: Come to me all you that Are heavy laden, and you shall find rest:
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Not but the others shall haue him, if they will come, but they will not take him on the precedent conditions, named before.
Not but the Others shall have him, if they will come, but they will not take him on the precedent conditions, nam before.
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It may be, they would haue redemption, and freedome, and saluation by him, but they will not take him for their King.
It may be, they would have redemption, and freedom, and salvation by him, but they will not take him for their King.
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They that bee humble, that haue their hearts wounded with the sense of sinne, are willing to take him on his owne termes, to keepe his Commandements, and not thinke them grieuous;
They that be humble, that have their hearts wounded with the sense of sin, Are willing to take him on his own terms, to keep his commandments, and not think them grievous;
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to beare his burden, and thinke it light; to take his yoke, and count it easie;
to bear his burden, and think it Light; to take his yoke, and count it easy;
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to giue all they haue for him, and to thinke all too little; to suffer persecution for his sake, and to reioyce in it;
to give all they have for him, and to think all too little; to suffer persecution for his sake, and to rejoice in it;
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to bee content to be scoffed at, and hated of men; to doe, to suffer any thing for his sake;
to be content to be scoffed At, and hated of men; to do, to suffer any thing for his sake;
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and when all this is done, to regard it as nothing, to reckon themselues vnprofitable seruants, to account of all as not worthy of him.
and when all this is done, to regard it as nothing, to reckon themselves unprofitable Servants, to account of all as not worthy of him.
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Therefore be not thou shye in taking of him: for you haue free liberty.
Therefore be not thou shy in taking of him: for you have free liberty.
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But, before I dismisse you, let me speake a word to you that be not yet humble, let mee beseech you to consider 3. things to mooue you.
But, before I dismiss you, let me speak a word to you that be not yet humble, let me beseech you to Consider 3. things to move you.
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First, the great danger that is in not taking of him. If you could be well without him, you might sit still as you are;
First, the great danger that is in not taking of him. If you could be well without him, you might fit still as you Are;
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but you shall dye for want of him. If a Wife can liue without a Husband, she may stay vnmarried:
but you shall die for want of him. If a Wife can live without a Husband, she may stay unmarried:
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But when a mans case is this, I see without CHRIST I must perish, I must lose my life, that is the penalty, such is the danger if I refuse him, me thinkes this should moue him.
But when a men case is this, I see without CHRIST I must perish, I must loose my life, that is the penalty, such is the danger if I refuse him, me thinks this should move him.
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Secondly, as the danger of refusing him, so consider the benefit of taking him:
Secondly, as the danger of refusing him, so Consider the benefit of taking him:
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if you will haue him, you shall with him haue a Kingdome, you shall change for the better;
if you will have him, you shall with him have a Kingdom, you shall change for the better;
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for whatsoeuer you part withall, you shall haue an hundred fold in this life:
for whatsoever you part withal, you shall have an hundred fold in this life:
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if you forgoe any pleasure or lust, you shall haue for it the ioy of the Holy Ghost, farre exceeding them:
if you forgo any pleasure or lust, you shall have for it the joy of the Holy Ghost, Far exceeding them:
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If you part with riches, you shall be truely rich in another world; yea, you shall there haue a Treasure:
If you part with riches, you shall be truly rich in Another world; yea, you shall there have a Treasure:
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If you lose friends, you shall haue GOD for your friend, and shall be a Fauourite in the Court of Heauen.
If you loose Friends, you shall have GOD for your friend, and shall be a Favourite in the Court of Heaven.
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In a word, you shall haue an hundred fold. 3. You shall bee sure to haue it, you shall not be deceiued:
In a word, you shall have an hundred fold. 3. You shall be sure to have it, you shall not be deceived:
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for God hath put out his word, he hath declared that to be his will,
for God hath put out his word, he hath declared that to be his will,
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and it stands now with his Iustice as well as with his mercie, to giue Christ: his Word is a corner stone,
and it Stands now with his justice as well as with his mercy, to give christ: his Word is a corner stone,
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and you may build on it:
and you may built on it:
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Nay by 2. immutable things he hath confirm'd it, his Word and his Oath, and Heauen and Earth may passe,
Nay by 2. immutable things he hath confirmed it, his Word and his Oath, and Heaven and Earth may pass,
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but they shall not passe, you may build on them, to haue Christ and saluation by him.
but they shall not pass, you may built on them, to have christ and salvation by him.
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When Paul had deliuered Gods minde, if an Angell from Heauen should tell them the foundation is sandy,
When Paul had Delivered God's mind, if an Angel from Heaven should tell them the Foundation is sandy,
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nay if he himselfe should preach another doctrine, they were not to beleeue him.
nay if he himself should preach Another Doctrine, they were not to believe him.
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Therefore if you will take him and haue him, trust perfectly in the grace that is reuealed by Iesus Christ, doe it not by halues;
Therefore if you will take him and have him, trust perfectly in the grace that is revealed by Iesus christ, do it not by halves;
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It may be I shall be saued, it may be not, thou maist build on it, thou maist venture thy life on it.
It may be I shall be saved, it may be not, thou Mayest built on it, thou Mayest venture thy life on it.
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All these things considered, the greatnesse of the danger in refusing, of the benefit in accepting;
All these things considered, the greatness of the danger in refusing, of the benefit in accepting;
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and if it be thus sure if wee will take him, then put it to venture,
and if it be thus sure if we will take him, then put it to venture,
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why doe you stand off? What can wee say more to perswade you? If you will take him,
why do you stand off? What can we say more to persuade you? If you will take him,
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and this righteousnesse, you may haue it.
and this righteousness, you may have it.
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GOD hath committed this to vs, what we loose on Earth, shall be loosed in Heauen.
GOD hath committed this to us, what we lose on Earth, shall be loosed in Heaven.
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He hath giuen vs the Keyes of Heauen and Hell, and if we open the Gates of Heauen to any, they shall stand open,
He hath given us the Keys of Heaven and Hell, and if we open the Gates of Heaven to any, they shall stand open,
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but now in the preaching of the Word, the Gates of Heauen stand open to euery one of you.
but now in the preaching of the Word, the Gates of Heaven stand open to every one of you.
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Therefore come in while it is called to day, before the Sunne set on you, as you know not how soone it may.
Therefore come in while it is called to day, before the Sun Set on you, as you know not how soon it may.
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Indeed, if wee had not made the offer, the danger had beene ours, and wee should haue perished for your sakes:
Indeed, if we had not made the offer, the danger had been ours, and we should have perished for your sakes:
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but seeing we haue made manifest the whole Councell of GOD, wee are now free from the blood of euery one of you;
but seeing we have made manifest the Whole Council of GOD, we Are now free from the blood of every one of you;
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for wee haue made knowne the will of GOD to the full; you know what is offered to you;
for we have made known the will of GOD to the full; you know what is offered to you;
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and if you take him not, your blood shall be on your owne heads. Therefore consider whether you will take him or refuse him;
and if you take him not, your blood shall be on your own Heads. Therefore Consider whither you will take him or refuse him;
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that is the question, Will you take him, or not take him? You that now refuse and slight this offer, the day may come,
that is the question, Will you take him, or not take him? You that now refuse and slight this offer, the day may come,
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when you would be glad to haue it.
when you would be glad to have it.
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You that are now in the height and flower of your youth, and you that are more ancient, liuing in health and wealth,
You that Are now in the height and flower of your youth, and you that Are more ancient, living in health and wealth,
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and hauing your fill of pleasures, it may be, for the present, you haue other things to take vp your mindes,
and having your fill of pleasures, it may be, for the present, you have other things to take up your minds,
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but the time will come when the Bridegroome shall enter in, and the doores shall bee shut,
but the time will come when the Bridegroom shall enter in, and the doors shall be shut,
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when your Houre-glasse shall be out, and your time spent, and then this relation of righteousnesse,
when your Hourglass shall be out, and your time spent, and then this Relation of righteousness,
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and remission of sinnes, now offered, would be reckoned glad tydings:
and remission of Sins, now offered, would be reckoned glad tidings:
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but take heede that it be not too late, beware lest you cry, and GOD refuses to heare:
but take heed that it be not too late, beware lest you cry, and GOD refuses to hear:
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Not but that GOD will heare euery man, if his cry comes from vnfeigned faith and loue;
Not but that GOD will hear every man, if his cry comes from unfeigned faith and love;
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but, it may be, GOD will not giue thee that vnfeigned faith and loue when you be come to that extremity;
but, it may be, GOD will not give thee that unfeigned faith and love when you be come to that extremity;
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seeing you would not come when he called, it may be he will not come when you call;
seeing you would not come when he called, it may be he will not come when you call;
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it may be, he will not breathe the breath of life, nor giue such a spirit and disposition as he will accept of.
it may be, he will not breathe the breath of life, nor give such a Spirit and disposition as he will accept of.
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Christ dyed to purchase to himselfe a peculiar people, zealous of good workes, and not onely to saue men. christ died to purchase to himself a peculiar people, zealous of good works, and not only to save men.
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He dyed for this end, that men might doe him seruice;
He died for this end, that men might do him service;
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and if you will not come in now in time of strength and youth, when you are able to doe him seruice;
and if you will not come in now in time of strength and youth, when you Are able to do him service;
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I say, in his ordinary course, he will reject you now in your extremity, you may not then expect mercie at his hands.
I say, in his ordinary course, he will reject you now in your extremity, you may not then expect mercy At his hands.
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Therefore doe not say, I will follow my couetousnesse and idlenesse, my pleasures and businesse, my lusts and humours, and heereafter come in;
Therefore do not say, I will follow my covetousness and idleness, my pleasures and business, my Lustiest and humours, and hereafter come in;
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for you are not to chuse your own time.
for you Are not to choose your own time.
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If he call you, and you refuse to come, take heed lest in his wrath he sweare that you shall not enter into his rest. FINIS.
If he call you, and you refuse to come, take heed lest in his wrath he swear that you shall not enter into his rest. FINIS.
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OF FAITH. The second Sermon. ROM. 1.17. For by it the righteousnesse of God is reuealed from Faith to Faith:
OF FAITH. The second Sermon. ROM. 1.17. For by it the righteousness of God is revealed from Faith to Faith:
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As it is written, The iust shall liue by Faith. THe next point that these words affoord vs, is this; that,
As it is written, The just shall live by Faith. THe next point that these words afford us, is this; that,
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Faith is that whereby the righteousnesse of God is made ours to saluation. The righteousnesse of GOD (saith the Apostle) is reuealed from faith to faith. Faith is that whereby the righteousness of God is made ours to salvation. The righteousness of GOD (Says the Apostle) is revealed from faith to faith.
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That is, it is so reuealed and offered by GOD, that it is made ours by faith, we are made partakers of it by faith:
That is, it is so revealed and offered by GOD, that it is made ours by faith, we Are made partakers of it by faith:
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you see it ariseth cleerely from the words.
you see it arises clearly from the words.
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Now for the opening of this point to you, you must vnderstand that there are two waies or Couenants, whereby GOD offereth saluation to men.
Now for the opening of this point to you, you must understand that there Are two ways or Covenants, whereby GOD Offereth salvation to men.
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One is the Couenant of workes, and that was that righteousnesse by which Adam had beene saued if he had stood in his innocencie;
One is the Covenant of works, and that was that righteousness by which Adam had been saved if he had stood in his innocence;
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for it was that way that GOD appointed for him, Do• this, and liue:
for it was that Way that GOD appointed for him, Do• this, and live:
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But Adam performed not the condition of that Couenant, and therefore now there is another Couenant, that is, the Couenant of Grace, a Board giuen vs against Ship-wracke.
But Adam performed not the condition of that Covenant, and Therefore now there is Another Covenant, that is, the Covenant of Grace, a Board given us against Shipwreck.
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Now this Couenant of Grace is double: Either absolute and peculiar; Or conditionall. Absolute, and peculiar onely to the Elect;
Now this Covenant of Grace is double: Either absolute and peculiar; Or conditional. Absolute, and peculiar only to the Elect;
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so it is expressed, Ier. 31. I will put my Lawe into your inward parts,
so it is expressed, Jeremiah 31. I will put my Law into your inward parts,
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and write it in your hearts, and I will be your God, and you shall be my people. and write it in your hearts, and I will be your God, and you shall be my people.
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So likewise, in Ezek. 36. I will giue you a new heart, and put a new spirit within you,
So likewise, in Ezekiel 36. I will give you a new heart, and put a new Spirit within you,
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and I will take your stonie hearts out of your bodies. Heere the Couenant is expressed absolutely, and this is proper onely to the Elect.and I will take your stony hearts out of your bodies. Here the Covenant is expressed absolutely, and this is proper only to the Elect.
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But now beside this, there is a conditionall Couenant of Grace, which is common to all; But now beside this, there is a conditional Covenant of Grace, which is Common to all;
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and that is expressed in these termes, Christ hath prouided a righteousnesse and saluation, that is his worke that hee hath done already;
and that is expressed in these terms, christ hath provided a righteousness and salvation, that is his work that he hath done already;
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Now if you will beleeue, and take him vpon those termes that he is offered, you shall bee saued:
Now if you will believe, and take him upon those terms that he is offered, you shall be saved:
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This, I say, belongs to all men, This you haue thus expressed in the Gospell in many places, If you beleeue, you shall be saued, as it is, Mark. 16. Goe and preach the Gospell to euery creature vnder Heauen;
This, I say, belongs to all men, This you have thus expressed in the Gospel in many places, If you believe, you shall be saved, as it is, Mark. 16. Go and preach the Gospel to every creature under Heaven;
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hee that will beleeue shall be saued, he that will not beleeue shall bee damned. It is the same with that Rom. 4.5. To him which worketh not, but beleeueth in him which iustifieth the vngodly, his faith is accounted righteousnesse, Marke it: he that will believe shall be saved, he that will not believe shall be damned. It is the same with that Rom. 4.5. To him which works not, but Believeth in him which Justifieth the ungodly, his faith is accounted righteousness, Mark it:
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To him that beleeueth on him that iustifieth the vngodly, that is, there is a certaine iustice or righteousnesse that CHRIST hath prepared or purchased for men,
To him that Believeth on him that Justifieth the ungodly, that is, there is a certain Justice or righteousness that CHRIST hath prepared or purchased for men,
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though they be vngodly, he requires nothing of them before-hand, though they be wicked and vngodly,
though they be ungodly, he requires nothing of them beforehand, though they be wicked and ungodly,
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yet this righteousnesse is prepared for them; that which is required of them, is onely that they take it.
yet this righteousness is prepared for them; that which is required of them, is only that they take it.
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Now hee that will beleeue GOD that he hath prepared this for him, and will receiue it, it is enough to make him a righteous man in GODS acceptation;
Now he that will believe GOD that he hath prepared this for him, and will receive it, it is enough to make him a righteous man in GOD'S acceptation;
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so that this is the onely way now by which men shall be saued.
so that this is the only Way now by which men shall be saved.
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The worke is already done on Christs part, there is a righteousnesse that GOD hath prepared, which is therefore called the righteousnesse of GOD;
The work is already done on Christ part, there is a righteousness that GOD hath prepared, which is Therefore called the righteousness of GOD;
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and there is nothing precedently required or looked for on our part, but taking and applying of it.
and there is nothing precedently required or looked for on our part, but taking and applying of it.
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But, you will say, Is there nothing else required of vs? Must GOD doe all,
But, you will say, Is there nothing Else required of us? Must GOD do all,
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and must we doe nothing but onely take that righteousnesse that is prepared for vs?
and must we do nothing but only take that righteousness that is prepared for us?
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I answer, it is true indeede, we must lead a holy life, a religious, sober, I answer, it is true indeed, we must led a holy life, a religious, Sobrium,
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and righteous life, for, for this end hath the grace of God appeared, saith the Apostle:
and righteous life, for, for this end hath the grace of God appeared, Says the Apostle:
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yet you must know withall, that we cannot worke in our selues this holinesse, this religious and sober conuersation, that must be Gods worke altogether, we are onely to take this righteousnesse,
yet you must know withal, that we cannot work in our selves this holiness, this religious and Sobrium Conversation, that must be God's work altogether, we Are only to take this righteousness,
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and the other is but a consequent that followeth vpon it. To illustrate this vnto you by a similitude;
and the other is but a consequent that follows upon it. To illustrate this unto you by a similitude;
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A Wheele or a Bowle runneth, not that it may be made round, that is the businesse of the workeman, who makes it round, that it may runne:
A Wheel or a Bowl Runneth, not that it may be made round, that is the business of the workman, who makes it round, that it may run:
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So it is in this case, GOD doth not looke that we should bring holines and piety with vs,
So it is in this case, GOD does not look that we should bring holiness and piety with us,
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for we haue it not to bring:
for we have it not to bring:
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we are at the first onely to beleeue and accept this righteousnesse that is offered vs;
we Are At the First only to believe and accept this righteousness that is offered us;
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when that is done, it is Gods part to frame vs, and to fit and fashion vs for a holy life:
when that is done, it is God's part to frame us, and to fit and fashion us for a holy life:
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such a kinde of speech you haue it expressed in, Eph. 2.10. We are Gods workmanship, fashioned in Christ Iesus to walke in good workes, which he hath ordained, &c. Marke it:
such a kind of speech you have it expressed in, Ephesians 2.10. We Are God's workmanship, fashioned in christ Iesus to walk in good works, which he hath ordained, etc. Mark it:
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it is not an action of our owne, but GOD is the workeman, we are the materials,
it is not an actium of our own, but GOD is the workman, we Are the materials,
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as the clay, and the wood, that he takes into his hands;
as the clay, and the wood, that he Takes into his hands;
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when wee haue but taken this righteousnesse that is offered, it is Gods worke to cast vs into a new Mould, to giue vs a new heart,
when we have but taken this righteousness that is offered, it is God's work to cast us into a new Mould, to give us a new heart,
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and to frame a new spirit within vs, that so we may walke in good workes before him:
and to frame a new Spirit within us, that so we may walk in good works before him:
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this is the great mystery of godlinesse:
this is the great mystery of godliness:
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for we haue much adoe to perswade men to beleeue that the righteousnesse prepared by CHRIST should be offered to them,
for we have much ado to persuade men to believe that the righteousness prepared by CHRIST should be offered to them,
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and nothing be required but receiuing of it:
and nothing be required but receiving of it:
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this will not sinke into the hearts of men by nature, they thinke they must doe something precedently,
this will not sink into the hearts of men by nature, they think they must do something precedently,
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or else this righteousnesse is not offered them.
or Else this righteousness is not offered them.
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But, my beloued, we must learne to belieue this, and know that it is the worke of GOD to sanctifie vs after hee hath iustified vs. I confesse, it is not so in other things, there is still some action of our owne required to gaine this or that habit or ability,
But, my Beloved, we must Learn to believe this, and know that it is the work of GOD to sanctify us After he hath justified us I confess, it is not so in other things, there is still Some actium of our own required to gain this or that habit or ability,
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as you see in naturall things, there are some kinde of habits that we get by some precedent actions of our owne, as the learning of Arts and Sciences, to learne to write well, &c. here there is some action of our owne required to fit vs for it,
as you see in natural things, there Are Some kind of habits that we get by Some precedent actions of our own, as the learning of Arts and Sciences, to Learn to write well, etc. Here there is Some actium of our own required to fit us for it,
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and then we get the ability to doe it. But besides these, there are other habits, that are planted by nature in vs, as,
and then we get the ability to do it. But beside these, there Are other habits, that Are planted by nature in us, as,
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an ability to heare, to see, to taste, &c. Now for these, we neede not any action of our owne for the attaining of them,
an ability to hear, to see, to taste, etc. Now for these, we need not any actium of our own for the attaining of them,
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because they are planted in vs by nature: So it is in these things that belong to saluation:
Because they Are planted in us by nature: So it is in these things that belong to salvation:
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It is true indeede, we may get habits of morall Vertues by labour and paines of our owne, there are actions of our owne required to them;
It is true indeed, we may get habits of moral Virtues by labour and pains of our own, there Are actions of our own required to them;
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and in that the Philosopher said right, that we learne to be temperate, and sober,
and in that the Philosopher said right, that we Learn to be temperate, and Sobrium,
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and chaste, &c. But now for the Graces of the Spirit there it is not so, those habits that nature hath planted in vs, we exercise them naturally, without doing any action of our owne to attaine them;and chaste, etc. But now for the Graces of the Spirit there it is not so, those habits that nature hath planted in us, we exercise them naturally, without doing any actium of our own to attain them;
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as we doe not by seeing oft learne to see, but it is a faculty naturally planted in vs:
as we do not by seeing oft Learn to see, but it is a faculty naturally planted in us:
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so it is in all the workes that we must doe, which are the way to saluation, GOD workes them in vs, he infuseth those habits into vs. Therefore this conclusion is good, that it is faith alone, by which this righteousnesse is made ours to saluation.
so it is in all the works that we must do, which Are the Way to salvation, GOD works them in us, he infuseth those habits into us Therefore this conclusion is good, that it is faith alone, by which this righteousness is made ours to salvation.
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This is euident by the Apostle, Gal. 2. vlt. Saith he, it is not by the Law, If righteousnesse had beene by the workes of the Law,
This is evident by the Apostle, Gal. 2. Ult. Says he, it is not by the Law, If righteousness had been by the works of the Law,
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then Christ had dyed without a cause. As if he should haue said, saluation must needes be by one of these two.then christ had died without a cause. As if he should have said, salvation must needs be by one of these two.
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Either by something that we doe our selues, some actions that we our selues haue wrought,
Either by something that we do our selves, Some actions that we our selves have wrought,
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or else it must be meerely by faith.
or Else it must be merely by faith.
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Now if it had beene attainable by any worke of our owne, CHRIST dyed without a cause:
Now if it had been attainable by any work of our own, CHRIST died without a cause:
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as if he should say, CHRIST could haue giuen you ability to doe those workes without his dying;
as if he should say, CHRIST could have given you ability to do those works without his dying;
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but for this very cause Christ came into the World, and dyed, that he might worke righteousnesse, and make satisfaction to God :
but for this very cause christ Come into the World, and died, that he might work righteousness, and make satisfaction to God:
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so that you haue nothing to doe for the first attaining of it, but to receiue it by faith.
so that you have nothing to do for the First attaining of it, but to receive it by faith.
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And if you would know the reason, why GOD, that might haue found out many other wayes to leade men to saluation, And if you would know the reason, why GOD, that might have found out many other ways to lead men to salvation,
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yet hath chosen this way aboue all others to saue men, only by faith, receiuing the righteousnesse of CHRIST, which he hath wrought for vs;
yet hath chosen this Way above all Others to save men, only by faith, receiving the righteousness of CHRIST, which he hath wrought for us;
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you shall finde these foure reasons for it in the Scriptures. Two of them are set downe, Rom. 4.16. Therefore it is by faith, that it might come by grace. Marke it:
you shall find these foure Reasons for it in the Scriptures. Two of them Are Set down, Rom. 4.16. Therefore it is by faith, that it might come by grace. Mark it:
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This is one reason why GOD will haue it by faith, that it might be of grace:
This is one reason why GOD will have it by faith, that it might be of grace:
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For if any thing had beene wrought by vs, (as hee saith in the beginning of the Chapter) it must haue beene giuen as wages,
For if any thing had been wrought by us, (as he Says in the beginning of the Chapter) it must have been given as wages,
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and so it had beene receiued by debt, and not by fauour;
and so it had been received by debt, and not by favour;
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but this was Gods end in it to make knowne the exceeding length and breadth of his loue,
but this was God's end in it to make known the exceeding length and breadth of his love,
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and how vnsearchable the riches of Christ are: his end was to haue his Grace magnified.
and how unsearchable the riches of christ Are: his end was to have his Grace magnified.
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Now if there had beene any action of ours required, but meerely the receiuing of it by faith, it had not bin meerely of grace;
Now if there had been any actium of ours required, but merely the receiving of it by faith, it had not been merely of grace;
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for faith empties a man, it takes a man quite off his owne bottome;
for faith empties a man, it Takes a man quite off his own bottom;
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faith commeth as an empty hand, and receiueth all from GOD, and giues all to GOD.
faith comes as an empty hand, and receiveth all from GOD, and gives all to GOD.
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Now that it might be acknowledged to be free, and to be altogether of grace;
Now that it might be acknowledged to be free, and to be altogether of grace;
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for this cause GOD would haue salvation propounded to men, to be receiued by faith onely.
for this cause GOD would have salvation propounded to men, to be received by faith only.
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Secondly, as it is by faith, that it might come by grace, so also that it might be sure, that the promise might be sure;
Secondly, as it is by faith, that it might come by grace, so also that it might be sure, that the promise might be sure;
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if it had been any other way, it had neuer beene sure:
if it had been any other Way, it had never been sure:
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Put the case that GOD had put vs vpon the condition of obedience, and had giuen vs grace and ability,
Put the case that GOD had put us upon the condition of Obedience, and had given us grace and ability,
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as he did to Adam, yet the Law is strict, and the least fayling would haue bred feares and doubts, and would haue caused death.
as he did to Adam, yet the Law is strict, and the least failing would have bred fears and doubts, and would have caused death.
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But now, when the righteousnesse that saueth vs is wrought already by GOD, and offered to vs by him,
But now, when the righteousness that Saveth us is wrought already by GOD, and offered to us by him,
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and offered freely, and that the ground of this offer is the sure Word of GOD,
and offered freely, and that the ground of this offer is the sure Word of GOD,
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and it is not a conjecturall thing, now we may build infallibly vpon it:
and it is not a conjectural thing, now we may built infallibly upon it:
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for vnlesse faith haue footing on the Word, wee cannot say it is sure, all things else are mutable, and subject to change:
for unless faith have footing on the Word, we cannot say it is sure, all things Else Are mutable, and Subject to change:
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therefore when GOD hath once said it, we may firmely rest in it, and it is sure.
Therefore when GOD hath once said it, we may firmly rest in it, and it is sure.
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And this is the second reason why it is onely by faith.
And this is the second reason why it is only by faith.
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Thirdly, it is by faith, that it might bee to all the seede, not onely to those that are of the Law, Thirdly, it is by faith, that it might be to all the seed, not only to those that Are of the Law,
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but also to them which were strangers to the Law.
but also to them which were Strangers to the Law.
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If it had beene by the Law, then saluation had beene shut vp within the compasse of the Iewes;
If it had been by the Law, then salvation had been shut up within the compass of the Iewes;
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for the Gentiles were strangers to the Law of GOD, they were vncleane men, shut out from the Commonwealth of Israel ;
for the Gentiles were Strangers to the Law of GOD, they were unclean men, shut out from the Commonwealth of Israel;
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but when it is now freely propounded in the Gospell, and nothing is required but onely faith to lay hold vpon it,
but when it is now freely propounded in the Gospel, and nothing is required but only faith to lay hold upon it,
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when there is no more looked for but beleeuing, and receiuing; hence it comes to be to all the seede:
when there is no more looked for but believing, and receiving; hence it comes to be to all the seed:
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for Abraham himselfe, before he was circumcised, he was as a common man, the vaile was not then set vp;
for Abraham himself, before he was circumcised, he was as a Common man, the veil was not then Set up;
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yet, euen then, his faith was imputed to him for righteousnesse.
yet, even then, his faith was imputed to him for righteousness.
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The last reason why it is of faith, is that no man might boast, that no flesh might reioyce in it selfe ;
The last reason why it is of faith, is that no man might boast, that no Flesh might rejoice in it self;
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for if it had beene by any other means, by any thing done in our selues, we had had cause to reioyce in our selues,
for if it had been by any other means, by any thing done in our selves, we had had cause to rejoice in our selves,
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but, for this cause, saith the Apostle, 1 Cor. 1.30. Christ is made to vs wisdome, righteousnesse, sanctification, and redemption, that he that reioyceth might reioyce in the Lord.
but, for this cause, Says the Apostle, 1 Cor. 1.30. christ is made to us Wisdom, righteousness, sanctification, and redemption, that he that rejoices might rejoice in the Lord.
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As if he had said, if GOD had giuen vs a wisedome of our owne, wee had had cause to haue reioyced in our selues;
As if he had said, if GOD had given us a Wisdom of our own, we had had cause to have rejoiced in our selves;
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but we are darknesse, Eph. 4. there is nothing but foolishnesse and weaknesse in vs, to the end that no flesh might reioyce in his presence.
but we Are darkness, Ephesians 4. there is nothing but foolishness and weakness in us, to the end that no Flesh might rejoice in his presence.
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Againe, if we had had grace put into our selues, (though it had beene but little) for which GOD might haue accepted vs, the flesh would haue boasted;
Again, if we had had grace put into our selves, (though it had been but little) for which GOD might have accepted us, the Flesh would have boasted;
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therefore his righteousnesse is made ours.
Therefore his righteousness is made ours.
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But, when this is done, yet, if after iustification, it had beene in our power and ability to haue performed the workes of sanctification by any power or strength of our own, we should yet haue beene ready to boast thereof, Christ is made sanctification too,
But, when this is done, yet, if After justification, it had been in our power and ability to have performed the works of sanctification by any power or strength of our own, we should yet have been ready to boast thereof, christ is made sanctification too,
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so that we are not able to thinke a good thought, we are not able to doe the least good thing without him:
so that we Are not able to think a good Thought, we Are not able to do the least good thing without him:
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It is I (saith the Lord ) that doth sanctifie you: It is I that doth act euery Grace;It is I (Says the Lord) that does sanctify you: It is I that does act every Grace;
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it is I that doe put your hearts into a good frame: Christ is made sanctification to vs ;
it is I that do put your hearts into a good frame: christ is made sanctification to us;
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so that take a holy man, after he is iustified, it is CHRIST that sanctifieth him,
so that take a holy man, After he is justified, it is CHRIST that Sanctifieth him,
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and that carries him thorow his life in a holy and righteous conuersation, and all this is done that no flesh should reioyce in it selfe.
and that carries him thorough his life in a holy and righteous Conversation, and all this is done that no Flesh should rejoice in it self.
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And yet one thing more is added by the Apostle;
And yet one thing more is added by the Apostle;
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for if a man could rid himselfe out of misery, if a man could helpe himselfe when he is vnder any crosse or trouble, hee would then be ready to boast in himselfe:
for if a man could rid himself out of misery, if a man could help himself when he is under any cross or trouble, he would then be ready to boast in himself:
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therefore, saith he Christ is made to vs redemption also :
Therefore, Says he christ is made to us redemption also:
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so that take any euill, though it be but a small euill, a small disease, a little trouble, no man is able to helpe himselfe, in this case, it is Christ that redeemes vs from the least euils,
so that take any evil, though it be but a small evil, a small disease, a little trouble, no man is able to help himself, in this case, it is christ that redeems us from the least evils,
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as well as from hell it selfe:
as well as from hell it self:
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For you must know, that all the miseries that befall vs in the World, they are but so many degrees,
For you must know, that all the misery's that befall us in the World, they Are but so many Degrees,
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so many descents and steps towards hell; now all the redemption that we haue, it is from CHRIST;
so many descents and steps towards hell; now all the redemption that we have, it is from CHRIST;
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so that let vs looke into our liues, and see what euils we haue escaped,
so that let us look into our lives, and see what evils we have escaped,
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and see what troubles we haue gone thorow, see what afflictions we haue beene deliuered from, it is all through CHRIST, who is made redemption for vs. It is true indeede, there are some generall workes of GODS prouidence, that all men taste of;
and see what Troubles we have gone thorough, see what afflictions we have been Delivered from, it is all through CHRIST, who is made redemption for us It is true indeed, there Are Some general works of GOD'S providence, that all men taste of;
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but there is no euill that the Saints are freed from, but it is purchased by the Blood of CHRIST; but there is no evil that the Saints Are freed from, but it is purchased by the Blood of CHRIST;
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and all this GOD hath done, that no flesh might reioyce in it selfe:
and all this GOD hath done, that no Flesh might rejoice in it self:
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and for this cause, saluation is propounded to be receiued onely by faith, there is no more required at our hands,
and for this cause, salvation is propounded to be received only by faith, there is no more required At our hands,
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but the taking of Christ by faith; and when we haue taken him, then hee is all this to vs.
but the taking of christ by faith; and when we have taken him, then he is all this to us
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So that now you see the point cleared, and the reasons why it is by faith onely, that the righteousnesse of CHRIST is made ours to saluation.
So that now you see the point cleared, and the Reasons why it is by faith only, that the righteousness of CHRIST is made ours to salvation.
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Now, in the next place, If to this that wee haue said, wee adde but one thing more to cleere the point, we shall then haue done enough to satisfie you in this point;
Now, in the next place, If to this that we have said, we add but one thing more to clear the point, we shall then have done enough to satisfy you in this point;
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and that is this, to shew you what this faith is:
and that is this, to show you what this faith is:
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for, when wee speake so much of faith (as wee doe,) euery man will be inquisitiue to know what this faith is:
for, when we speak so much of faith (as we do,) every man will be inquisitive to know what this faith is:
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therefore wee will endeuour to doe that at this time.
Therefore we will endeavour to do that At this time.
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First, Faith, if we should take it in the generall, it is nothing else but this:
First, Faith, if we should take it in the general, it is nothing Else but this:
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An act of the vnderstanding, assenting to something. But now this assent is of three sorts.
an act of the understanding, assenting to something. But now this assent is of three sorts.
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First, there is such an assent to a truth, as that a man is in a great feare lest the contrary should be true; First, there is such an assent to a truth, as that a man is in a great Fear lest the contrary should be true;
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and this we call opinion, when we so assent to any proposition, as that that which is contrary, may be true, for ought we know.
and this we call opinion, when we so assent to any proposition, as that that which is contrary, may be true, for ought we know.
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There is a second kind of assent, which is sure, but it is grounded vpon reasons and arguments;
There is a second kind of assent, which is sure, but it is grounded upon Reasons and Arguments;
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and that we call Science or knowledge: that is, when we are sure of the thing we assent to, wee make no doubt of it;
and that we call Science or knowledge: that is, when we Are sure of the thing we assent to, we make no doubt of it;
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but wee are led vnto it by the force of reason.
but we Are led unto it by the force of reason.
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Againe, there is a third kinde of assent, which is a sure assent too, but we are led to it by the authority of him that affirmeth it:
Again, there is a third kind of assent, which is a sure assent too, but we Are led to it by the Authority of him that Affirmeth it:
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and this is that which is properly called Faith: So that a generall definition of Faith is this:
and this is that which is properly called Faith: So that a general definition of Faith is this:
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It is (nothing else but) a firme assent giuen to the things contained in the holy Scriptures,
It is (nothing Else but) a firm assent given to the things contained in the holy Scriptures,
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for the authority of God that spake them. This is properly Faith, or beleeuing, if wee take the word in the generall.for the Authority of God that spoke them. This is properly Faith, or believing, if we take the word in the general.
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But if we speake of iustifying Faith, we shall finde that that is not commonly expressed in the word beleeuing only, But if we speak of justifying Faith, we shall find that that is not commonly expressed in the word believing only,
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but beleeuing in Christ, which is another thing;
but believing in christ, which is Another thing;
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and therefore you shall finde that it differeth in two things from this common and generall faith.
and Therefore you shall find that it differeth in two things from this Common and general faith.
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First, in regard of the object, and indeede that is the maine difference: First, in regard of the Object, and indeed that is the main difference:
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for whereas the other faith lookes vpon the whole Booke of GOD, and beleeues all that GOD hath reuealed, because GOD hath reuealed it;
for whereas the other faith looks upon the Whole Book of GOD, and believes all that GOD hath revealed, Because GOD hath revealed it;
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This iustifying Faith pitcheth vpon CHRIST, and takes him, with his benefits and priuiledges: so that the difference lyeth not in the habit of Faith, but in the object;
This justifying Faith pitcheth upon CHRIST, and Takes him, with his benefits and privileges: so that the difference lies not in the habit of Faith, but in the Object;
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for with the same faith that we beleeue other things, we beleeue this;
for with the same faith that we believe other things, we believe this;
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as with the same hand that a man takes other Writings with, he takes a Pardon;
as with the same hand that a man Takes other Writings with, he Takes a Pardon;
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with the same eyes that the Israelites see other things, they looked vpon the brazen Serpent, the difference was not in the faculty,
with the same eyes that the Israelites see other things, they looked upon the brazen Serpent, the difference was not in the faculty,
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but in the object vpon which they looked, by which they were healed;
but in the Object upon which they looked, by which they were healed;
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so it is in this, betweene this •aith and the other, they differ not in the habit, but in the object.
so it is in this, between this •aith and the other, they differ not in the habit, but in the Object.
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There is a second difference, which is a maine difference too;
There is a second difference, which is a main difference too;
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the other faith doth no more but beleeue the truth that is reuealed, it beleeueth that all is true that is contained in the Scriptures, the other faith does no more but believe the truth that is revealed, it Believeth that all is true that is contained in the Scriptures,
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and the Deuils may haue this faith, and wicked men may haue it;
and the Devils may have this faith, and wicked men may have it;
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but iustifying faith goeth further, it takes CHRIST, and receiues him, so that there is an act of the Will added to that faith,
but justifying faith Goes further, it Takes CHRIST, and receives him, so that there is an act of the Will added to that faith,
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as it is expressed, Heb. 11.13. They saw the promises afarre off, and embraced them thankfully:
as it is expressed, Hebrew 11.13. They saw the promises afar off, and embraced them thankfully:
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Others (it may be) see the promises, and beleeue them, but they take them not, they doe not embrace them.
Others (it may be) see the promises, and believe them, but they take them not, they do not embrace them.
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So that if I should define iustifying Faith vnto you, it may bee thus described:
So that if I should define justifying Faith unto you, it may be thus described:
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It is a Grace or a habit infused into the soule by the Holy Ghost, whereby we are enabled to beleeue, not onely that the Messias is offered to vs, It is a Grace or a habit infused into the soul by the Holy Ghost, whereby we Are enabled to believe, not only that the Messias is offered to us,
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but also to take and receiue him as a Lord and Sauiour. but also to take and receive him as a Lord and Saviour.
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That is, both to be saued by him, and to obey him (Marke it) I put them together, to take him as a Lord, and as a Sauiour:
That is, both to be saved by him, and to obey him (Mark it) I put them together, to take him as a Lord, and as a Saviour:
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for you shall find that in the ordinary phrase of Scripture these two are put together, Iesus Christ our Lord and Sauiour.
for you shall find that in the ordinary phrase of Scripture these two Are put together, Iesus christ our Lord and Saviour.
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Therefore we must take heede of disjoyning those that GOD hath joyned together, we must take CHRIST aswell for a Lord as a Sauiour, let a man doe this,
Therefore we must take heed of disjoining those that GOD hath joined together, we must take CHRIST aswell for a Lord as a Saviour, let a man do this,
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and he may be assured that his faith is a iustifying faith.
and he may be assured that his faith is a justifying faith.
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Therefore marke it diligently, if a man will take CHRIST as a Sauiour onely, that will not serue the turne, CHRIST giueth not himselfe to any vpon that condition, only to saue him,
Therefore mark it diligently, if a man will take CHRIST as a Saviour only, that will not serve the turn, CHRIST gives not himself to any upon that condition, only to save him,
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but we must take him as a Lord too, to be subject to him, to obey him,
but we must take him as a Lord too, to be Subject to him, to obey him,
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and to square our actions according to his will in euery thing.
and to square our actions according to his will in every thing.
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For he is not onely a Sauiour, but also a Lord, and he will be a Sauiour to none but those to whom he is a Master.
For he is not only a Saviour, but also a Lord, and he will be a Saviour to none but those to whom he is a Master.
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His seruants you are to whom you obey, saith the Apostle.His Servants you Are to whom you obey, Says the Apostle.
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If you will obey him, and be subiect vnto him in all things, if you make him your Lord, that he may haue the command ouer you,
If you will obey him, and be Subject unto him in all things, if you make him your Lord, that he may have the command over you,
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and that you will be subiect to him in euery thing, if you take him vpon these conditions, you shall haue him as a Sauiour also:
and that you will be Subject to him in every thing, if you take him upon these conditions, you shall have him as a Saviour also:
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For, as hee is a Priest, so you must know that he is a King that sits vpon the Throne of Dauid, and rules those that are to be saued by him:
For, as he is a Priest, so you must know that he is a King that sits upon the Throne of David, and rules those that Are to be saved by him:
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Therefore, I say, you must not onely take him as a Priest, to intercede for you, to petition for you,
Therefore, I say, you must not only take him as a Priest, to intercede for you, to petition for you,
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but to be your King also;
but to be your King also;
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you must suffer him to rule you in all things, you must be content to obey all his Commandements.
you must suffer him to Rule you in all things, you must be content to obey all his commandments.
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It is not enough to take CHRIST as a head, onely to receiue influence and comfort from him,
It is not enough to take CHRIST as a head, only to receive influence and Comfort from him,
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but you must take him also as a head to be ruled by him, as the members are ruled by the head;
but you must take him also as a head to be ruled by him, as the members Are ruled by the head;
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you must not take one benefit alone of the members, to receiue influence from the head,
you must not take one benefit alone of the members, to receive influence from the head,
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but you must be content also to bee guided by him in all things, else you take him in vaine.
but you must be content also to be guided by him in all things, Else you take him in vain.
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Againe, this must be marked, that I say, you must take or receiue him: you must not onely beleeue that he is the Messias, and that he is offered,
Again, this must be marked, that I say, you must take or receive him: you must not only believe that he is the Messias, and that he is offered,
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but there is a taking and receiuing that is necessary to make you partakers of that that is offered:
but there is a taking and receiving that is necessary to make you partakers of that that is offered:
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those words Iohn 3. make it plaine;
those words John 3. make it plain;
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God so loued the World, that he GAVE his onely begotten Sonne, &c. Giuing is but a Relatiue, it implyes that there is a receiuing or taking required:God so loved the World, that he GAVE his only begotten Son, etc. Giving is but a Relative, it Implies that there is a receiving or taking required:
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For when CHRIST is giuen, vnlesse he be taken by vs, he doth vs no good, he is not made ours.
For when CHRIST is given, unless he be taken by us, he does us no good, he is not made ours.
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If a man be willing to giue another any thing, vnlesse he take it, it is not his.
If a man be willing to give Another any thing, unless he take it, it is not his.
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It is true indeede, there is a sufficiency in CHRIST to saue all men, and hee is that great Physician that heales the soules of men, there is righteousnesse enough in him to iustifie all the World:
It is true indeed, there is a sufficiency in CHRIST to save all men, and he is that great physician that heals the Souls of men, there is righteousness enough in him to justify all the World:
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But, my beloued, vnlesse we take him, and apply him to our selues, we can haue no part in that righteousnesse:
But, my Beloved, unless we take him, and apply him to our selves, we can have no part in that righteousness:
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this is plainely expressed in Matth. 22. where it is said, the King sent foorth his seruants to bid men to the Marriage of his Sonne:
this is plainly expressed in Matthew 22. where it is said, the King sent forth his Servants to bid men to the Marriage of his Son:
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And so in Eth. 5. the same similitude and comparison is vsed by the Apostle, where he setteth foorth the vnion that is betweene Christ and the Church, by that vnion there is betweene the Husband and the Wife:
And so in Eth. 5. the same similitude and comparison is used by the Apostle, where he sets forth the Union that is between christ and the Church, by that Union there is between the Husband and the Wife:
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put the case that a Husband should offer himselfe to a woman to marry her,
put the case that a Husband should offer himself to a woman to marry her,
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and she shou•d beleeue it, yet vnlesse there be a taking of him on her part, the match is not made;
and she shou•d believe it, yet unless there be a taking of him on her part, the match is not made;
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and so it is •ere, and in this thing the essence of faith consists, when CHRIST offereth himselfe vnto you, you must beleeue that there is such a thing,
and so it is •ere, and in this thing the essence of faith consists, when CHRIST Offereth himself unto you, you must believe that there is such a thing,
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and that God intendeth it really, but it is the taking that consummates the marriage;
and that God intends it really, but it is the taking that consummates the marriage;
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and when the Wife hath taken the Husband, then all that is his is hers, she hath an interest in all his goods:
and when the Wife hath taken the Husband, then all that is his is hers, she hath an Interest in all his goods:
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so also it is here, there must be a beleeuing that Christ is offered, that hee is the Messias and that there is a righteousnes in him to saue vs;
so also it is Here, there must be a believing that christ is offered, that he is the Messias and that there is a righteousness in him to save us;
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but that is not enough, we must also take him, and when that is done, wee are iustified,
but that is not enough, we must also take him, and when that is done, we Are justified,
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then we are at peace with GOD.
then we Are At peace with GOD.
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But that you may more fully vnderstand what this faith is, I will adde these 4. things more.
But that you may more Fully understand what this faith is, I will add these 4. things more.
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First, I will shew you the obiect of this faith. Secondly, the subject or place where it is. First, I will show you the Object of this faith. Secondly, the Subject or place where it is.
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Thirdly, the manner how it iustifieth vs. Fourthly, the actions of it.Thirdly, the manner how it Justifieth us Fourthly, the actions of it.
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I say, that you may more fully vnderstand what this faith is, consider first the object of it, I say, that you may more Fully understand what this faith is, Consider First the Object of it,
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and that is CHRIST, (as I told you before) and herein this is to be marked, that a man must first take Christ himselfe,
and that is CHRIST, (as I told you before) and herein this is to be marked, that a man must First take christ himself,
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and after, the priuiledges that come by him.
and After, the privileges that come by him.
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And this point I could wish were more prest by our Diuines, and that our hearers would more intend it.
And this point I could wish were more pressed by our Divines, and that our hearers would more intend it.
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I say, first remember that you must first take CHRIST himselfe, and then other things that we haue by him,
I say, First Remember that you must First take CHRIST himself, and then other things that we have by him,
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as the Apostle saith, Rom 8. If God haue giuen vs him, that is Christ, he wil• with him giue vs all things else:
as the Apostle Says, Rom 8. If God have given us him, that is christ, he wil• with him give us all things Else:
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but first haue CHRIST himselfe, and then all things with him. And so, 2 Cor. 1. All the promises IN HIM are Yea and Amen.
but First have CHRIST himself, and then all things with him. And so, 2 Cor. 1. All the promises IN HIM Are Yea and Amen.
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That is, first we must haue CHRIST, and then looke to the promises;
That is, First we must have CHRIST, and then look to the promises;
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this must be still remembred, that we must first take his person, we must haue our eyes fixed vpon that:
this must be still remembered, that we must First take his person, we must have our eyes fixed upon that:
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And so that place before-named, Ioh. 3. God so loued the World, that he gaue his onely begotten Sonne:
And so that place beforenamed, John 3. God so loved the World, that he gave his only begotten Son:
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hee giues his Sonne, as a Father giues his Sonne in marriage; the Father giues the Sonne, and the Sonne himselfe must bee taken:
he gives his Son, as a Father gives his Son in marriage; the Father gives the Son, and the Son himself must be taken:
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So that we must first take CHRIST, wee must fixe our eyes vpon him:
So that we must First take CHRIST, we must fix our eyes upon him:
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For faith doth not leape ouer CHRIST, and pitch vpon the promises of Justification, and Adoption, but it first takes CHRIST.
For faith does not leap over CHRIST, and pitch upon the promises of Justification, and Adoption, but it First Takes CHRIST.
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The distinct and cleere vnderstand•ning of this will helpe vs much in apprehending and vnderstanding aright what iustifying faith is:
The distinct and clear vnderstand•ning of this will help us much in apprehending and understanding aright what justifying faith is:
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wee must remember to take CHRIST himselfe;
we must Remember to take CHRIST himself;
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for it is an adulterous affection for a Wife not to thinke of the person of her Husband, but to thinke onely what commodity she shall haue by him, what honours, what riches, what conueniences,
for it is an adulterous affection for a Wife not to think of the person of her Husband, but to think only what commodity she shall have by him, what honours, what riches, what conveniences,
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as if that made the match, to be content onely to take those;
as if that made the match, to be content only to take those;
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will this, thinke you, make a match amongst men? Surely no, there must be a fixing of the eyes vpon the person, that must doe it:
will this, think you, make a match among men? Surely no, there must be a fixing of the eyes upon the person, that must do it:
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Doe you loue him? are you content to forsake all, that you may enioy him? It is true indeed, you shall haue all this into the bargaine,
Do you love him? Are you content to forsake all, that you may enjoy him? It is true indeed, you shall have all this into the bargain,
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but first you must haue the person of your Husband:
but First you must have the person of your Husband:
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therefore remember to fixe your eyes vpon Christ, take him for your Husband, consider his beauty and his excellencies, (which indeede are motiues to vs) as a Woman that takes a Husband, is encouraged by the benefits that shee shall haue by him:
Therefore Remember to fix your eyes upon christ, take him for your Husband, Consider his beauty and his excellencies, (which indeed Are motives to us) as a Woman that Takes a Husband, is encouraged by the benefits that she shall have by him:
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but still remember that he himselfe must bee taken.
but still Remember that he himself must be taken.
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As it is in other things, if you would haue light, you must first haue the Sunne;
As it is in other things, if you would have Light, you must First have the Sun;
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if you would haue strength, you must first take meate and drinke, before you can haue that benefit by it:
if you would have strength, you must First take meat and drink, before you can have that benefit by it:
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so you must first haue Christ himselfe, before you can partake of those benefits by him:
so you must First have christ himself, before you can partake of those benefits by him:
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and that I take to be the meaning of that in Mar. 16. Go preach the Gospell to euery creature vnder heauen;
and that I take to be the meaning of that in Mar. 16. Go preach the Gospel to every creature under heaven;
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he that beleeues and is baptized, shall be saued: he that believes and is baptised, shall be saved:
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that is, he that will beleeue that Iesus Christ is come in the flesh, and that hee is offered to mankinde for a Sauiour,
that is, he that will believe that Iesus christ is come in the Flesh, and that he is offered to mankind for a Saviour,
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and will be baptized, that will giue vp himselfe to him, that will take his marke vpon him:
and will be baptised, that will give up himself to him, that will take his mark upon him:
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for in that place, by baptizing, is meant nothing else but the giuing vp of a mans selfe to CHRIST,
for in that place, by baptizing, is meant nothing Else but the giving up of a men self to CHRIST,
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and making a publike testimony of it, although there bee somthing more meant generally by baptizing;
and making a public testimony of it, although there be something more meant generally by baptizing;
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but heere it is meant, a iustification to all the world, that we haue taken CHRIST.
but Here it is meant, a justification to all the world, that we have taken CHRIST.
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Now euery one that will beleeue and be baptized, that is, euery one that will doe this, shall bee saued:
Now every one that will believe and be baptised, that is, every one that will do this, shall be saved:
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so that a man must first take CHRIST himselfe, and then he may doe as the Wife,
so that a man must First take CHRIST himself, and then he may do as the Wife,
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after she hath her Husband, she may thinke of all the benefits she hath by him,
After she hath her Husband, she may think of all the benefits she hath by him,
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and may take them, and vse them as her owne. This is the first thing.
and may take them, and use them as her own. This is the First thing.
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The second thing that I promised, was to shew you the subiect of faith, and that is the whole heart of man;
The second thing that I promised, was to show you the Subject of faith, and that is the Whole heart of man;
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that is to say, (to name it distinctly) both the minde, and the will:
that is to say, (to name it distinctly) both the mind, and the will:
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Now to shew you that both these are the subject of faith, you must know that these two things are required:
Now to show you that both these Are the Subject of faith, you must know that these two things Are required:
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First, on the part of the vnderstanding, it is required that it beleeue; that is, that it conceiue and apprehend what GOD hath reuealed in the Scriptures;
First, on the part of the understanding, it is required that it believe; that is, that it conceive and apprehend what GOD hath revealed in the Scriptures;
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and here an act of GOD must come in, putting a light into the vnderstanding:
and Here an act of GOD must come in, putting a Light into the understanding:
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for, my beloued, Faith is but an addition of a new light to reason, that whereas reason is purblinde, faith comes,
for, my Beloved, Faith is but an addition of a new Light to reason, that whereas reason is purblind, faith comes,
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and giues a new light, and makes vs see the things reuealed by GOD, which reason cannot doe;
and gives a new Light, and makes us see the things revealed by GOD, which reason cannot do;
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by faith we apprehend these great and glorious Mysteries, which otherwise wee could not apprehend, as we see it expressed in 2 Cor. 4. The god of this World hath blinded their eyes, that the light should not shine into their hearts, by which they should beleeue this glorious Gospell.
by faith we apprehend these great and glorious Mysteres, which otherwise we could not apprehend, as we see it expressed in 2 Cor. 4. The god of this World hath blinded their eyes, that the Light should not shine into their hearts, by which they should believe this glorious Gospel.
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So then there must be a light put into the minde, that a man may be able by that to eleuate and raise his reason to beleeue this:
So then there must be a Light put into the mind, that a man may be able by that to elevate and raise his reason to believe this:
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that is, to conceiue and to apprehend the things that are offered and tendered in the Gospell.
that is, to conceive and to apprehend the things that Are offered and tendered in the Gospel.
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But this is not all, there is an act also of the will required, which is to take and receiue Christ: But this is not all, there is an act also of the will required, which is to take and receive christ:
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for this taking is an act of the will;
for this taking is an act of the will;
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therefore there must be a consent as well as an assent. Now it is the act of the vnderstanding to assent to the truth, which is contained in the promises wherein Christ is offered:
Therefore there must be a consent as well as an assent. Now it is the act of the understanding to assent to the truth, which is contained in the promises wherein christ is offered:
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but that is not all, there is also an act of will requisite to consent vnto them, that is, to embrace them, to take them,
but that is not all, there is also an act of will requisite to consent unto them, that is, to embrace them, to take them,
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and to lay hold vpon them, and to apply them to a mans selfe. This I will the rather cleere, because it is a thing controuerted.
and to lay hold upon them, and to apply them to a men self. This I will the rather clear, Because it is a thing controverted.
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I say, there is a double act, an act of the mind, and an act of the will:
I say, there is a double act, an act of the mind, and an act of the will:
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to this purpose consider that in Rom. 5 17. For if by the offence of one, death raigned by one, much more they which receiue abundance of grace,
to this purpose Consider that in Rom. 5 17. For if by the offence of one, death reigned by one, much more they which receive abundance of grace,
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and the gift of righteousnesse, shall reigne in life by one, Iesus Christ. Marke it, you may see what faith is in those words;and the gift of righteousness, shall Reign in life by one, Iesus christ. Mark it, you may see what faith is in those words;
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Those that receiue the gift of righteousnesse:
Those that receive the gift of righteousness:
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righteousnesse is giuen and offered by God, and those that receiue that gift of righteousnesse, shall reigne in life:
righteousness is given and offered by God, and those that receive that gift of righteousness, shall Reign in life:
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so that taking and receiuing being an act of the will, it must needs be that the will must come in to this worke as well as the vnderstanding.
so that taking and receiving being an act of the will, it must needs be that the will must come in to this work as well as the understanding.
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Like vnto this is that 1 Ioh. 12. To as many as receiued him, &c. That is, to as many as beleeued in his Name:
Like unto this is that 1 John 12. To as many as received him, etc. That is, to as many as believed in his Name:
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for so the words afterwards expresse;
for so the words afterwards express;
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that is, when wee are willing to take Christ, which is nothing else but the consent of the will,
that is, when we Are willing to take christ, which is nothing Else but the consent of the will,
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when the will is resolued to take him, being so apprehended as he hath beene described,
when the will is resolved to take him, being so apprehended as he hath been described,
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as a Lord, and as a Sauiour, this is faith;
as a Lord, and as a Saviour, this is faith;
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this, I say, is an act of the will, because it is an act of receiuing.
this, I say, is an act of the will, Because it is an act of receiving.
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Io•. 5.44 it is euident, How can y• beleeue which receiue honour one of another &c ? If beleeuing in Christ were only an act of the mind,Io•. 5.44 it is evident, How can y• believe which receive honour one of Another etc.? If believing in christ were only an act of the mind,
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as the Papists affirme, and some others besides;
as the Papists affirm, and Some Others beside;
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it beleeuing were nothing else but an assenting to the truth of GOD, which is an act of the vnderstanding,
it believing were nothing Else but an assenting to the truth of GOD, which is an act of the understanding,
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how could the praise of men be opposite to beleeuing? But the meaning is,
how could the praise of men be opposite to believing? But the meaning is,
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How can you beleeue, & take me for your Husband, and yet seeke praise of men too? for that will come in competition with me,
How can you believe, & take me for your Husband, and yet seek praise of men too? for that will come in competition with me,
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and then you will forsake me.
and then you will forsake me.
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I say, this makes it euident, that iusti•ying faith is not onely an act of the mind,
I say, this makes it evident, that iusti•ying faith is not only an act of the mind,
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but an act of the will also;
but an act of the will also;
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because otherwise the seeking praise with men, could be no impediment to the act of beleeuing.
Because otherwise the seeking praise with men, could be no impediment to the act of believing.
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Now this also, aswell as the former, must be wrought by God and God puts a new light into the vnderstanding, he raiseth it vp to see and beleeue these truths;
Now this also, aswell as the former, must be wrought by God and God puts a new Light into the understanding, he Raiseth it up to see and believe these truths;
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so there is another act which GOD also workes on the will, and vnlesse he worke it, it is not done:
so there is Another act which GOD also works on the will, and unless he work it, it is not done:
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for come to any man that is in the state of nature, and aske him, Will you be content to take Christ? that is to say, to receiue him in that manner as he hath beene described? His answer would bee, No. Beloued, the liues of men expresse it,
for come to any man that is in the state of nature, and ask him, Will you be content to take christ? that is to say, to receive him in that manner as he hath been described? His answer would be, No. beloved, the lives of men express it,
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though they speake it not in so many words:
though they speak it not in so many words:
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Therefore till GOD come and drawe a man, and change his will the worke is not done.
Therefore till GOD come and draw a man, and change his will the work is not done.
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If you take a Bough, and offer it to a Swine or a Wolfe, they will refuse it,
If you take a Bough, and offer it to a Swine or a Wolf, they will refuse it,
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and trample it vnder their feete; but offer it to a Sheepe, and the Sheepe receiues it, and followes it:
and trample it under their feet; but offer it to a Sheep, and the Sheep receives it, and follows it:
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so when Christ is offered to men vpon these conditions that we haue named, men refuse him, they reject him, and slight him:
so when christ is offered to men upon these conditions that we have nam, men refuse him, they reject him, and slight him:
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but when GOD takes away these woluish and swinish hearts of ours, and turne our wils another way, (which is the drawing the Scripture speakes of) then we are willing to take Christ. If you take other metall then Iron, the Loadstone will not stirre it;
but when GOD Takes away these wolvish and swinish hearts of ours, and turn our wills Another Way, (which is the drawing the Scripture speaks of) then we Are willing to take christ. If you take other metal then Iron, the Loadstone will not stir it;
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but turne the metall into Iron, and it will follow the Load-stone: So, let the hearts of men continue in that condition wherein they are by nature,
but turn the metal into Iron, and it will follow the Loadstone: So, let the hearts of men continue in that condition wherein they Are by nature,
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and they will neuer take CHRIST, they will neuer accept him;
and they will never take CHRIST, they will never accept him;
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but when GOD puts into them such a strong and impetuous instigation and disposition as that of the Spouze in the Canticles, that had no rest till she had found her Beloued, then they will take CHRIST vpon his owne conditions.
but when GOD puts into them such a strong and impetuous instigation and disposition as that of the Spouze in the Canticles, that had no rest till she had found her beloved, then they will take CHRIST upon his own conditions.
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So the we see this Faith is an action both of the minde and the will, wrought by GOD, enlightning the mind, and changing the will;
So the we see this Faith is an actium both of the mind and the will, wrought by GOD, enlightening the mind, and changing the will;
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which is that which our Sauiour Christ cals drawing; none comes to me vnlesse the Father draw him:
which is that which our Saviour christ calls drawing; none comes to me unless the Father draw him:
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that is, except his will be set on worke, vnlesse GOD change him, and put such a disposition and instigation into him, that he can finde no rest till hee come to Christ.
that is, except his will be Set on work, unless GOD change him, and put such a disposition and instigation into him, that he can find no rest till he come to christ.
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Thirdly, the thing wee are to speake of, is, How this Faith iustifieth. Now for this, know that this faith is considered two wayes;
Thirdly, the thing we Are to speak of, is, How this Faith Justifieth. Now for this, know that this faith is considered two ways;
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eyther As it workes, or, As it receiues: Either as a quality, or as an instrument. As a quality it workes;
either As it works, or, As it receives: Either as a quality, or as an Instrument. As a quality it works;
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and in this sense it hath nothing to doe with Justification.
and in this sense it hath nothing to do with Justification.
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It iustifieth vs as it is an instrument, and that not by altering the nature of sinne;
It Justifieth us as it is an Instrument, and that not by altering the nature of sin;
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that is, by making sinne to be no sinne, but by taking away the efficacy of sinne.
that is, by making sin to be no sin, but by taking away the efficacy of sin.
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As, for example, when a man hath committed sinnes, Faith doth not make his sinnes to be no sinnes; As, for Exampl, when a man hath committed Sins, Faith does not make his Sins to be no Sins;
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indeede, it scattereth them as a Cloud: You may consider it after this manner:
indeed, it Scattereth them as a Cloud: You may Consider it After this manner:
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First, it cannot be that that sinne that is once committed, should be made to be no sinne;
First, it cannot be that that sin that is once committed, should be made to be no sin;
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for what is once done, it cannot be vndone, GOD himselfe cannot doe that, because it is a thing that cannot be;
for what is once done, it cannot be undone, GOD himself cannot do that, Because it is a thing that cannot be;
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for when the sinnes are committed, they doe remaine so:
for when the Sins Are committed, they do remain so:
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and therefore, I say, it cannot be that that which is sinne should be made to be no sinne;
and Therefore, I say, it cannot be that that which is sin should be made to be no sin;
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we cannot make Adultery to be no adultery, for the nature and essence of the thing must remaine.
we cannot make Adultery to be no adultery, for the nature and essence of the thing must remain.
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Well now what doth faith? It doth this, though the sin be the same that it was,
Well now what does faith? It does this, though the since be the same that it was,
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yet it takes away the sting and the guilt of sinne, by which it puts vs into the state of condemnation,
yet it Takes away the sting and the guilt of sin, by which it puts us into the state of condemnation,
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and by which it bindes vs ouer to punishment.
and by which it binds us over to punishment.
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As the Lions to which Daniel was cast, they were the same as they were before, they had the same propensenesse,
As the Lions to which daniel was cast, they were the same as they were before, they had the same propenseness,
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and disposition to deuoure as they had before, they had the ordinary nature of Lions; but at that time, GOD tooke away from them that fiercenesse that was in them,
and disposition to devour as they had before, they had the ordinary nature of Lions; but At that time, GOD took away from them that fierceness that was in them,
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so that they did not deuoure him, though they were there still:
so that they did not devour him, though they were there still:
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so it is with sinne, the nature of sinne is to condemne vs ▪ but now when GOD shall take away this efficacie from it, it doth not condemne:
so it is with sin, the nature of sin is to condemn us ▪ but now when GOD shall take away this efficacy from it, it does not condemn:
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and this is that that faith doth.
and this is that that faith does.
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Euen as the Viper that was vpon Pauls hand, though the nature of it was to kill presently,
Even as the Viper that was upon Paul's hand, though the nature of it was to kill presently,
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yet when GOD had charmed it, you see it hurt him not:
yet when GOD had charmed it, you see it hurt him not:
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so it is with sinne, though it be in vs, and though it hang vpon vs,
so it is with sin, though it be in us, and though it hang upon us,
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yet the venome of it is taken away, it hurts vs not, it condemnes vs not:
yet the venom of it is taken away, it hurts us not, it condemns us not:
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thus faith, by taking away the efficacie and power of sinne, it iustifies vs, as an instrument,
thus faith, by taking away the efficacy and power of sin, it Justifies us, as an Instrument,
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as a hand that takes the Pardon.
as a hand that Takes the Pardon.
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The King, when he pardoneth a Traytor, he doth not make his Treason to be no Treason,
The King, when he Pardoneth a Traitor, he does not make his Treason to be no Treason,
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for the act of the Treason remaines still; but the taking of the Pardon makes the Traytor not to be vnder condemnation:
for the act of the Treason remains still; but the taking of the Pardon makes the Traitor not to be under condemnation:
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So, my belo•ed, faith is that act that takes the Pardon from GOD, so that though the sinne remaine the same,
So, my belo•ed, faith is that act that Takes the Pardon from GOD, so that though the sin remain the same,
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and of its owne nature is of power to binde vs ouer to death, yet by this faith taking the Pardon from GOD, it comes to passe that it hurts vs not, wee are not condemned for it.
and of its own nature is of power to bind us over to death, yet by this faith taking the Pardon from GOD, it comes to pass that it hurts us not, we Are not condemned for it.
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You know, debts in a mans booke, the writing remaines still, the lines are not blotted out,
You know, debts in a men book, the writing remains still, the lines Are not blotted out,
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yet when they are once crossed, the creditour cannot come and aske his debt any more, because it is crossed:
yet when they Are once crossed, the creditor cannot come and ask his debt any more, Because it is crossed:
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So it is in this, our sinnes are the same after we are iustified, as they were before;
So it is in this, our Sins Are the same After we Are justified, as they were before;
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but faith is that that crosseth the booke;
but faith is that that Crosseth the book;
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faith, I say, by apprehending the Pardon, and taking the acquittance at Gods hands that he offers.
faith, I say, by apprehending the Pardon, and taking the acquittance At God's hands that he offers.
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I• a man haue anacquittance, although the debt remaine the same in the Booke, yet there can no more be required at the hands of him that hath taken the acquittance.
I• a man have anacquittance, although the debt remain the same in the Book, yet there can no more be required At the hands of him that hath taken the acquittance.
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Thus, I say, faith iustifies vs as an instrument, by accepting, receiuing, and taking the acquittance that GOD hath giuen to vs through Christ.
Thus, I say, faith Justifies us as an Instrument, by accepting, receiving, and taking the acquittance that GOD hath given to us through christ.
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Let mee adde one word more of the next thing: which is, What are the acts of this faith? They are these three: Let me add one word more of the next thing: which is, What Are the acts of this faith? They Are these three:
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First, To reconcile, or to iustifie. Secondly, To pacifie the heart. Thirdly, To purifie, or sanctifie.
First, To reconcile, or to justify. Secondly, To pacify the heart. Thirdly, To purify, or sanctify.
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The first thing that Faith doth, is to reconcile: That is, (as I said before) by faith wee are pitched vpon CHRIST; The First thing that Faith does, is to reconcile: That is, (as I said before) by faith we Are pitched upon CHRIST;
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wee take him first, and then wee take the priuiledges, they all follow vpon it, forgiuenesse, and adoption;
we take him First, and then we take the privileges, they all follow upon it, forgiveness, and adoption;
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this is the first act of Faith, to reconcile vs to CHRIST himselfe;
this is the First act of Faith, to reconcile us to CHRIST himself;
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and vpon this wee haue boldnesse to goe to CHRIST for forgiuenesse, to goe to CHRIST to make vs heyres of all things:
and upon this we have boldness to go to CHRIST for forgiveness, to go to CHRIST to make us Heirs of all things:
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For after this manner faith doth it;
For After this manner faith does it;
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All things are yours, whether Paul or Apollo, &c. And why? Because you are CHRIST'S. (Marke it,) you must first bee CHRIST'S:All things Are yours, whither Paul or Apollo, etc. And why? Because you Are CHRIST'S. (Mark it,) you must First be CHRIST'S:
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that is, euen as the Wife is the Husband's, so you must be knit and vnited to CHRIST,
that is, even as the Wife is the Husband's, so you must be knit and united to CHRIST,
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and then all things are yours:
and then all things Are yours:
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so that Faith first makes vs Christ's, it reconciles vs to him, and makes vs one with him,
so that Faith First makes us Christ's, it reconciles us to him, and makes us one with him,
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and in him, one with GOD the Father; and then all things are giuen vnto vs, and made ours.
and in him, one with GOD the Father; and then all things Are given unto us, and made ours.
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The second act of faith is to quiet and pacifie the heart; to comfort vs, in assuring vs that our sinnes and transgressions are forgiuen; The second act of faith is to quiet and pacify the heart; to Comfort us, in assuring us that our Sins and transgressions Are forgiven;
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and this is different from the former: There are two acts of faith:
and this is different from the former: There Are two acts of faith:
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The one is the direct act by which we apprehend and take CHRIST, and the righteousnesse that is offered through him, by which we take forgiuenesse.
The one is the Direct act by which we apprehend and take CHRIST, and the righteousness that is offered through him, by which we take forgiveness.
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And the second is the reflect act by which we know that wee haue taken CHRIST,
And the second is the reflect act by which we know that we have taken CHRIST,
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and haue taken out our pardon;
and have taken out our pardon;
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and this act is very different from the former, we may haue the former without this.
and this act is very different from the former, we may have the former without this.
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Wee commonly thinke that wee are not iustified by CHRIST, vnlesse we haue assurance of it;
we commonly think that we Are not justified by CHRIST, unless we have assurance of it;
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and when we looke for that, and finde it not presently, all our hopes are gone,
and when we look for that, and find it not presently, all our hope's Are gone,
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but it should not be so;
but it should not be so;
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It is one act of Faith to take CHRIST, and another act of faith to comfort and pacifie the heart;
It is one act of Faith to take CHRIST, and Another act of faith to Comfort and pacify the heart;
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and that these are two distinct things, consider but this in a word.
and that these Are two distinct things, Consider but this in a word.
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The first act is constant, when a man hath once taken and accepted of CHRIST, hee is alwaies his;
The First act is constant, when a man hath once taken and accepted of CHRIST, he is always his;
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after wee once haue CHRIST, there is no diuorse:
After we once have CHRIST, there is no divorce:
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But the other act of assurance, whereby we know that wee haue taken him, that is a thing that may faile and deceiue a man.
But the other act of assurance, whereby we know that we have taken him, that is a thing that may fail and deceive a man.
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Againe, the first act admits of no degrees;
Again, the First act admits of no Degrees;
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for when a man is once in CHRIST, hee is alwaies CHRIST'S, when he is once married to him:
for when a man is once in CHRIST, he is always CHRIST'S, when he is once married to him:
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Marriage, you know, admits of no degrees;
Marriage, you know, admits of no Degrees;
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so Justification is equall to euery man, it admits of no degrees, it is alwaies the same;
so Justification is equal to every man, it admits of no Degrees, it is always the same;
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we are not now lesse iustified ▪ and then more, but we are alway alike iustified, being once iustified:
we Are not now less justified ▪ and then more, but we Are always alike justified, being once justified:
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but the other act of faith, whereby I am assured that I haue taken CHRIST, that admits of degrees, a man may haue sometimes more comfort, sometimes lesse;
but the other act of faith, whereby I am assured that I have taken CHRIST, that admits of Degrees, a man may have sometime more Comfort, sometime less;
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and therefore righteousnes is said heere to be reuealed from faith to faith. Lastly, the first act of faith, whereby we take CHRIST, and those priuiledges by him,
and Therefore righteousness is said Here to be revealed from faith to faith. Lastly, the First act of faith, whereby we take CHRIST, and those privileges by him,
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as the Wife takes the Husband, that is founded vpon the sure Word of GOD, GOD hath tendered it to vs vpon his Word and promise,
as the Wife Takes the Husband, that is founded upon the sure Word of GOD, GOD hath tendered it to us upon his Word and promise,
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and he must performe it, it cannot be altered nor changed; he that builds vpon it, builds vpon the corner-stone, that will not faile him:
and he must perform it, it cannot be altered nor changed; he that builds upon it, builds upon the cornerstone, that will not fail him:
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But now the second act, whereby I come to know that I haue done this, that is grounded vpon experience:
But now the second act, whereby I come to know that I have done this, that is grounded upon experience:
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Indeede, we are helped by the Holy Ghost to know it, but it is chiefly grounded vpon our owne experience:
Indeed, we Are helped by the Holy Ghost to know it, but it is chiefly grounded upon our own experience:
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for it is no more but the act of a mans owne heart, reflecting vpon what hee hath done,
for it is no more but the act of a men own heart, reflecting upon what he hath done,
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when hee considers, Haue I taken CHRIST, or no? as a Lord, and as a Sauiour ▪ as a Priest, to saue me;
when he considers, Have I taken CHRIST, or no? as a Lord, and as a Saviour ▪ as a Priest, to save me;
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as a King, to liue by his Lawes;
as a King, to live by his Laws;
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this is a looking vpon an act of mine owne, therefore the vnderstanding and knowing of it must come from experience.
this is a looking upon an act of mine own, Therefore the understanding and knowing of it must come from experience.
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The last act of faith is to purifie, and to sanctifie.
The last act of faith is to purify, and to sanctify.
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I cannot stand vpon it at this time, nor make Vse, and apply this as I desired:
I cannot stand upon it At this time, nor make Use, and apply this as I desired:
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therefore I will breake off heere. So much for this time. FINIS.
Therefore I will break off Here. So much for this time. FINIS.
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OF FAITH. The third Sermon. ROM. 1.17. For by it the righteousnesse of God is reuealed from Faith to Faith:
OF FAITH. The third Sermon. ROM. 1.17. For by it the righteousness of God is revealed from Faith to Faith:
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As it is written, The iust shall liue by Faith. THe last point that wee deliuered out of these words, was this, that
As it is written, The just shall live by Faith. THe last point that we Delivered out of these words, was this, that
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Faith is that whereby we are made partakers of the righteousnesse of Christ. Wee come now to the Vses of it.Faith is that whereby we Are made partakers of the righteousness of christ. we come now to the Uses of it.
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And first of all, if it be by faith onely by which we are made partakers of that righteousnesse that saueth vs, the first consectary that we will draw from hence is this, That wee should learne to come to CHRIST with an empty hand,
And First of all, if it be by faith only by which we Are made partakers of that righteousness that Saveth us, the First consectary that we will draw from hence is this, That we should Learn to come to CHRIST with an empty hand,
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and not to bee discouraged for any want that wee finde in our selues, nor for the greatnesse of our sinnes;
and not to be discouraged for any want that we find in our selves, nor for the greatness of our Sins;
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wee should not bee discouraged for the want of a perfect degree of repentance and godly sorrow,
we should not be discouraged for the want of a perfect degree of Repentance and godly sorrow,
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or for the want of whatsoeuer good worke you thinke is requisite to saluation, for, my beloued, you must know that this is the nature of faith, that it doth its worke best alone;
or for the want of whatsoever good work you think is requisite to salvation, for, my Beloved, you must know that this is the nature of faith, that it does its work best alone;
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and faith is so farre from requiring any thing in the partie that shall haue CHRIST, that necessarily he must let goe all things else, otherwise hee cannot beleeue:
and faith is so Far from requiring any thing in the party that shall have CHRIST, that necessarily he must let go all things Else, otherwise he cannot believe:
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and this is a point necessarily to be considered:
and this is a point necessarily to be considered:
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for euery man is apt to conceiue and thinke that it is impossible that GOD should accept him,
for every man is apt to conceive and think that it is impossible that GOD should accept him,
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vnlesse there bee something in him why GOD should regard him:
unless there be something in him why GOD should regard him:
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If he finde himselfe to be exceeding vngodly, he thinkes that CHRIST will neuer looke after him.
If he find himself to be exceeding ungodly, he thinks that CHRIST will never look After him.
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And againe, if hee haue nothing at all to giue, if he haue nothing to bring with him in his hand, hee thinkes that hee shall haue no pardon:
And again, if he have nothing At all to give, if he have nothing to bring with him in his hand, he thinks that he shall have no pardon:
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But you see that faith requires nothing in the first apprehension of CHRIST, if a man bee neuer so vngodly, it is all one, the promise notwithstanding is made vnto him.
But you see that faith requires nothing in the First apprehension of CHRIST, if a man be never so ungodly, it is all one, the promise notwithstanding is made unto him.
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Againe, Why should you looke for righteousnesse in your selues? The worke of faith (and it hath nothing else to doe) is to take that righteousnesse of Christ, that is none of your owne:
Again, Why should you look for righteousness in your selves? The work of faith (and it hath nothing Else to do) is to take that righteousness of christ, that is none of your own:
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so that there is nothing else at all required;
so that there is nothing Else At all required;
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for all that faith hath to doe, is onely to take from Christ that righteousnesse that we want our selues:
for all that faith hath to do, is only to take from christ that righteousness that we want our selves:
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so that I say there is no reason why any man should bee discouraged in his first comming,
so that I say there is no reason why any man should be discouraged in his First coming,
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for any want that he findes in himselfe, or for any condition that he is in,
for any want that he finds in himself, or for any condition that he is in,
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because faith onely is that that makes vs partakers of a righteousnesse to iustifie vs, because we our selues haue it not.
Because faith only is that that makes us partakers of a righteousness to justify us, Because we our selves have it not.
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I say, faith is so farre from requiring any thing to be added to it, to helpe it in the act of iustifying, that of necessity it excludes all things else:
I say, faith is so Far from requiring any thing to be added to it, to help it in the act of justifying, that of necessity it excludes all things Else:
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for faith hath this double quality, not onely to lay hold of Christ offered, but to empty a man of all things else whatsoeuer.
for faith hath this double quality, not only to lay hold of christ offered, but to empty a man of all things Else whatsoever.
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As for example, Faith is not onely the beleeuing of a truth which is deliuered, from the authority of him that doth deliuer it;
As for Exampl, Faith is not only the believing of a truth which is Delivered, from the Authority of him that does deliver it;
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but it is a resting vpon Christ, a casting of our selues vpon him.
but it is a resting upon christ, a casting of our selves upon him.
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Now when a man leanes vpon any other thing, hee stands not vpon his owne legges, hee stands not vpon his owne bottome;
Now when a man leans upon any other thing, he Stands not upon his own legs, he Stands not upon his own bottom;
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for if hee did, hee could not properly be said to leane.
for if he did, he could not properly be said to lean.
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If a man trust and depend vpon another, he prouides not for himselfe, but he that so lookes to himselfe, that he prouide so as to make him selfe safe if another should faile him, so farre he trusts himselfe;
If a man trust and depend upon Another, he provides not for himself, but he that so looks to himself, that he provide so as to make him self safe if Another should fail him, so Far he trusts himself;
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so that, beloued, if you trust CHRIST, it is of necessity required that you must bee vnbottomed of your selues, you must altogether leane vpon him, you must cast your selues wholly vpon him:
so that, Beloved, if you trust CHRIST, it is of necessity required that you must be unbottomed of your selves, you must altogether lean upon him, you must cast your selves wholly upon him:
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For faith hath such an attracting vertue in it, that it fils the heart with CHRIST.
For faith hath such an attracting virtue in it, that it fills the heart with CHRIST.
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Now it cannot fill the heart with CHRIST, vnlesse the heart be emptyed first. Therefore I say, faith hath a double quality, not onely to take, but to empty;
Now it cannot fill the heart with CHRIST, unless the heart be emptied First. Therefore I say, faith hath a double quality, not only to take, but to empty;
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and they are reciprocall, the one cannot be without the other.
and they Are reciprocal, the one cannot be without the other.
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Hence it is that we say, faith ingrafts a man, a man cannot be ingraft into a new stocke vnlesse hee bee quite cut off from the former roote;
Hence it is that we say, faith ingrafts a man, a man cannot be ingraft into a new stock unless he be quite Cut off from the former root;
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therefore faith driues a man out of himselfe, and makes him nothing in himselfe, so that when he comes to lay hold on the promise of GOD, he lookes at no quality or excellencie of his owne, he lookes at no fitnesse nor worthinesse in himselfe,
Therefore faith drives a man out of himself, and makes him nothing in himself, so that when he comes to lay hold on the promise of GOD, he looks At no quality or excellency of his own, he looks At no fitness nor worthiness in himself,
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but he comes with a hand and a heart altogether empty:
but he comes with a hand and a heart altogether empty:
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So that when a man comes to beseech GOD to receiue him to mercie, and to grant him a Pardon of his sinnes,
So that when a man comes to beseech GOD to receive him to mercy, and to grant him a Pardon of his Sins,
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when he comes to take hold of the righteousnesse of CHRIST for his iustification, if he thinke that there is any little worthinesse in him,
when he comes to take hold of the righteousness of CHRIST for his justification, if he think that there is any little worthiness in him,
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or that there be no fault in him at all, and from thence shall thinke that GOD will receiue him, this man is not fit to come to Christ, he must be wholly emptied of himselfe,
or that there be no fault in him At all, and from thence shall think that GOD will receive him, this man is not fit to come to christ, he must be wholly emptied of himself,
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and then God will speake peace vnto him. But you will aske, What is that that faith doth empty a man of?
and then God will speak peace unto him. But you will ask, What is that that faith does empty a man of?
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Faith emptieth a man of two things: First, of all opinion of righteousnesse in himselfe. Secondly, of all opinion of strength and ability to helpe himselfe:
Faith emptieth a man of two things: First, of all opinion of righteousness in himself. Secondly, of all opinion of strength and ability to help himself:
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for if either of these remaine in the heart, a man cannot receiue CHRIST.
for if either of these remain in the heart, a man cannot receive CHRIST.
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First, I say, a man must be emptied of all opinion of worthinesse in himselfe, of all conceipt that he hath the least righteousnesse in himselfe;
First, I say, a man must be emptied of all opinion of worthiness in himself, of all conceit that he hath the least righteousness in himself;
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therefore when the yong man came to CHRIST, and CHRIST told him that he must keepe the Law,
Therefore when the young man Come to CHRIST, and CHRIST told him that he must keep the Law,
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and he said hee had done all those things from his youth, CHRIST knew that he was not yet fit,
and he said he had done all those things from his youth, CHRIST knew that he was not yet fit,
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therefore, saith he, Goe and sell all that thou hast: Christs end was nothing else but to discouer to him his owne vnworthinesse.
Therefore, Says he, Go and fell all that thou hast: Christ end was nothing Else but to discover to him his own unworthiness.
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If thou wilt be perfect, (saith CHRIST) take this tryall, Canst thou be content to let thy wealth goe, to follow me? Canst thou be content to suffer persecution? This shewed that hee was not perfect,
If thou wilt be perfect, (Says CHRIST) take this trial, Canst thou be content to let thy wealth go, to follow me? Canst thou be content to suffer persecution? This showed that he was not perfect,
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but that hee was still a sinfull man;
but that he was still a sinful man;
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this was the way to prepare him for Christ, this course we see CHRIST alwaies tooke:
this was the Way to prepare him for christ, this course we see CHRIST always took:
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we see it expressed in the Parable of the Publican and of the Pharise, the Publican went away iustified,
we see it expressed in the Parable of the Publican and of the Pharisee, the Publican went away justified,
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because he was wholly emptyed of all conceipt and opinion of worth in himselfe.
Because he was wholly emptied of all conceit and opinion of worth in himself.
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But the Pharise was not iustified, (not because he was not a iuster man then the Publican, for he was in outward performances better then he;
But the Pharisee was not justified, (not Because he was not a juster man then the Publican, for he was in outward performances better then he;
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but) because he had an opinion of his owne righteousnesse, he was conceited of a worthinesse in himselfe,
but) Because he had an opinion of his own righteousness, he was conceited of a worthiness in himself,
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therefore he went home not iustified.
Therefore he went home not justified.
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What was it that excluded the Iewes? was it not an opinion of something they had of their owne?
What was it that excluded the Iewes? was it not an opinion of something they had of their own?
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The Laodiceans, they thought they were rich and increased, and wanted nothing, therefore they neuer came to buy of CHRIST.
The Laodiceans, they Thought they were rich and increased, and wanted nothing, Therefore they never Come to buy of CHRIST.
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That which a man thinkes he hath already of his owne, hee will neuer bee at the cost to buy;
That which a man thinks he hath already of his own, he will never be At the cost to buy;
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therefore that is the first thing that a man must doe, hee must thinke himselfe of no worth at all, he must be empty of all opinion and conceit of his owne excellency.
Therefore that is the First thing that a man must do, he must think himself of no worth At all, he must be empty of all opinion and conceit of his own excellency.
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But this is not all, although a man be perswaded of this, that he hath no worthinesse in himselfe,
But this is not all, although a man be persuaded of this, that he hath no worthiness in himself,
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yet if he thinke hee is able to helpe himselfe, and can stand alone without GOD, he will not come to take CHRIST;
yet if he think he is able to help himself, and can stand alone without GOD, he will not come to take CHRIST;
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and therfore this further is required, that a man see that he hath no ability to helpe himselfe, that all his redemption must come from CHRIST:
and Therefore this further is required, that a man see that he hath no ability to help himself, that all his redemption must come from CHRIST:
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for if you aske many men whether they haue any opinion of worth in themselues, they will be ready to answer, No. What then is the reason that they come not to CHRIST? It is because they are in health and prosperity,
for if you ask many men whither they have any opinion of worth in themselves, they will be ready to answer, No. What then is the reason that they come not to CHRIST? It is Because they Are in health and Prosperity,
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and they can doe it soone enough hereafter, they can yet for the present subsist without Christ ;
and they can do it soon enough hereafter, they can yet for the present subsist without christ;
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but when GOD shall shew a mans heart to himselfe, when GOD shewes a man his danger,
but when GOD shall show a men heart to himself, when GOD shows a man his danger,
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and shewes it him as a present, and how vnable he is to helpe himselfe out of danger,
and shows it him as a present, and how unable he is to help himself out of danger,
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then a man will haue no rest till he haue Christ. Therefore you shall see both these required, 1 Cor. 1.30. CHRIST must be to vs wisdome, righteousnesse, sanctification, and redemption too.
then a man will have no rest till he have christ. Therefore you shall see both these required, 1 Cor. 1.30. CHRIST must be to us Wisdom, righteousness, sanctification, and redemption too.
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First, if a man thinke that there is any thing in him, either wisdome, righteousnesse, or sanctification, that excludes him,
First, if a man think that there is any thing in him, either Wisdom, righteousness, or sanctification, that excludes him,
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for he will reioyce in himselfe: and that concernes the first condition required, to be empty of all opinion of worth.
for he will rejoice in himself: and that concerns the First condition required, to be empty of all opinion of worth.
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But yet if a man thinke that hee is able to stand safe and secure for a time, that hee is able to be a Buckler to himselfe, that hee hath somewhat wherevnto he may leane,
But yet if a man think that he is able to stand safe and secure for a time, that he is able to be a Buckler to himself, that he hath somewhat whereunto he may lean,
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and doth not see that CHRIST must be his redemption also, he will not come at CHRIST.
and does not see that CHRIST must be his redemption also, he will not come At CHRIST.
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That which kept the Prodigall sonne away, it was not an opinion of any worth in himselfe,
That which kept the Prodigal son away, it was not an opinion of any worth in himself,
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but because he thought hee could liue without his father, hee had his portion in his owne hands, and at his owne disposing;
but Because he Thought he could live without his father, he had his portion in his own hands, and At his own disposing;
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and he would not come home to his Father, till he could liue of himselfe no longer:
and he would not come home to his Father, till he could live of himself no longer:
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so that, though wee haue an opinion of no worth in our selues, yet if wee conceiue or thinke that we can liue without CHRIST, wee will not care for him.
so that, though we have an opinion of no worth in our selves, yet if we conceive or think that we can live without CHRIST, we will not care for him.
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This was the fault of those that were inuited to the marriage, they refused to come, not because they thought that themselues were of worth,
This was the fault of those that were invited to the marriage, they refused to come, not Because they Thought that themselves were of worth,
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but they were perswaded that they needed not those things to which they were inuited.
but they were persuaded that they needed not those things to which they were invited.
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Therefore, I say, these two things must be done, a man must be emptied of all opinion of worth in himselfe.
Therefore, I say, these two things must be done, a man must be emptied of all opinion of worth in himself.
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And secondly, of all ability in himselfe to helpe himselfe, and when faith hath done both these,
And secondly, of all ability in himself to help himself, and when faith hath done both these,
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then it brings a man to CHRIST, when a man seeth that there is nothing in him why GOD should regard him,
then it brings a man to CHRIST, when a man sees that there is nothing in him why GOD should regard him,
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and that he cannot stand longer, nor be in safety longer then CHRIST helps him, and speakes peace to him, now a man is fit to take hold vpon CHRIST:
and that he cannot stand longer, nor be in safety longer then CHRIST helps him, and speaks peace to him, now a man is fit to take hold upon CHRIST:
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and therefore we must learne to come to CHRIST with an empty heart.
and Therefore we must Learn to come to CHRIST with an empty heart.
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Many men complaine that they would beleeue, but they want that sorrow that they should haue, they want that repentance that they would haue, they thinke they are not yet fit,
Many men complain that they would believe, but they want that sorrow that they should have, they want that Repentance that they would have, they think they Are not yet fit,
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therefore they dare not apply the promises. To these we say now, that there is a double kinde of complaint.
Therefore they Dare not apply the promises. To these we say now, that there is a double kind of complaint.
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One is, when a man lookes vpon these things, as vpon things that make him fit, which if he haue, he thinkes GOD will respect him;
One is, when a man looks upon these things, as upon things that make him fit, which if he have, he thinks GOD will respect him;
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and if he haue not, he thinkes that GOD will not looke after him. If thy complaint be thus, it is sinfull;
and if he have not, he thinks that GOD will not look After him. If thy complaint be thus, it is sinful;
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for in this thou seekest something in thy selfe.
for in this thou Seekest something in thy self.
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But if a mans complaint be this, that he is not yet awaked enough, that he is not yet sensible enough of his sinnes, the doctrine of the remission of his sinnes,
But if a men complaint be this, that he is not yet awaked enough, that he is not yet sensible enough of his Sins, the Doctrine of the remission of his Sins,
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and free Justification doth not affect him as it should. Indeed, here is iust cause of complaint;
and free Justification does not affect him as it should. Indeed, Here is just cause of complaint;
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for these things are necessary before you can come to take CHRIST. Therefore that place in Mat. 10.11.
for these things Are necessary before you can come to take CHRIST. Therefore that place in Mathew 10.11.
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will explaine this, and answer an objection that may be made against it, when the Apostles were sent out to preach the Gospell,
will explain this, and answer an objection that may be made against it, when the Apostles were sent out to preach the Gospel,
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when they came to any house, they were bidden to Enquire who were worthy; If any man be worthy (saith CHRIST) your peace shall come vpon him:
when they Come to any house, they were bidden to Inquire who were worthy; If any man be worthy (Says CHRIST) your peace shall come upon him:
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but if he be not worthy, shake off the dust, &c. A man would thinke by this that there were some worthinesse required in the partie that comes to CHRIST,
but if he be not worthy, shake off the dust, etc. A man would think by this that there were Some worthiness required in the party that comes to CHRIST,
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and that before hee can apply the first promise of Justification.
and that before he can apply the First promise of Justification.
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To this we answer, the worthinesse that is required here is nothing else but an ability to prize CHRIST, to set him at a high rate, to long after him, to hunger and thirst after his righteousnesse, your peace shall come vpon such a man.
To this we answer, the worthiness that is required Here is nothing Else but an ability to prize CHRIST, to Set him At a high rate, to long After him, to hunger and thirst After his righteousness, your peace shall come upon such a man.
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That is, if there bee a broken-hearted man that lookes after CHRIST, whose heart yeranes after him, that he is able to prize him aright, he shall be accepted:
That is, if there be a brokenhearted man that looks After CHRIST, whose heart yeranes After him, that he is able to prize him aright, he shall be accepted:
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but if they bee such men as will not receiue you, such as will not set meat before you, such as will giue you no respect, shake off the dust of your feete, &c. So that I say, such a complaint we may make, If we finde a want of desire after CHRIST; for that is required;
but if they be such men as will not receive you, such as will not Set meat before you, such as will give you no respect, shake off the dust of your feet, etc. So that I say, such a complaint we may make, If we find a want of desire After CHRIST; for that is required;
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but if we looke vpon any thing as a qualification in our selues, such a worthinesse is not required, we must be driuen out of all conceit of it,
but if we look upon any thing as a qualification in our selves, such a worthiness is not required, we must be driven out of all conceit of it,
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or else we cannot take Christ. So much for the Vse, that seeing it is onely faith whereby wee lay hold of Christs righteousnesse, that then we haue no reason to be discouraged, in respect of any want;
or Else we cannot take christ. So much for the Use, that seeing it is only faith whereby we lay hold of Christ righteousness, that then we have no reason to be discouraged, in respect of any want;
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nay, we must finde a want of all things, before wee can be made partakers of this righteousnesse.
nay, we must find a want of all things, before we can be made partakers of this righteousness.
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Againe, secondly, if it bee by faith onely, by which we are made partakers of this righteousnesse, Again, secondly, if it be by faith only, by which we Are made partakers of this righteousness,
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and by which we are saued, then we should learne hence to reioyce onely in GOD,
and by which we Are saved, then we should Learn hence to rejoice only in GOD,
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and not to reioyce in our selues; for this is the very end why GOD hath appointed this way of saluation: Eph. 1.6. For he hath chosen vs to the praise of the glory of his grace, in his Beloued.
and not to rejoice in our selves; for this is the very end why GOD hath appointed this Way of salvation: Ephesians 1.6. For he hath chosen us to the praise of the glory of his grace, in his beloved.
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That is, that he might haue the praise of the glory of his grace, as it is in Ephes. 2. Therefore it is of faith, and not by workes, that no man should boast of himselfe: 1 Cor. 1.30. Therefore CHRIST is made to vs wisdome, righteousnesse, sanctification, and redemption, that no flesh should reioyce in it selfe.
That is, that he might have the praise of the glory of his grace, as it is in Ephesians 2. Therefore it is of faith, and not by works, that no man should boast of himself: 1 Cor. 1.30. Therefore CHRIST is made to us Wisdom, righteousness, sanctification, and redemption, that no Flesh should rejoice in it self.
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Now if that be GODS end, if that be his aime, why he will haue vs saued by faith, let not vs disappoint him of his aime, let vs not take from him the glory of his grace;
Now if that be GOD'S end, if that be his aim, why he will have us saved by faith, let not us disappoint him of his aim, let us not take from him the glory of his grace;
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but let vs glory in the Lord.
but let us glory in the Lord.
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This point we should especially looke to, not to reioyce in our selues, but in GOD:
This point we should especially look to, not to rejoice in our selves, but in GOD:
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For, my beloued, wee are all naturally exceeding apt to reioyce in our selues, wee would faine finde some excellencie in our selues, euery man is apt to reflect vpon himselfe,
For, my Beloved, we Are all naturally exceeding apt to rejoice in our selves, we would feign find Some excellency in our selves, every man is apt to reflect upon himself,
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and hee would faine see some worth there that hee might reioyce in;
and he would feign see Some worth there that he might rejoice in;
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and if he be no body at all there, it is contrary to his nature to thinke that he shall be accepted:
and if he be no body At all there, it is contrary to his nature to think that he shall be accepted:
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there is nothing in the world that we are so backward to as this.
there is nothing in the world that we Are so backward to as this.
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It was Adams fault in Paradise, whereas hee should haue trusted GOD, and haue beene wholly dependant vpon him for all, he would needes know good and euill, he would haue something of his owne;
It was Adams fault in Paradise, whereas he should have trusted GOD, and have been wholly dependant upon him for all, he would needs know good and evil, he would have something of his own;
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and this was it that lost him all, and brought the curse vpon him, because hee would not bee dependant.
and this was it that lost him all, and brought the curse upon him, Because he would not be dependant.
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Now in the Gospell, GOD comes by a second meanes of sauing men, and in this the LORD would haue the creature to haue nothing in himselfe to glory in,
Now in the Gospel, GOD comes by a second means of Saving men, and in this the LORD would have the creature to have nothing in himself to glory in,
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but man is hardly brought to this, but exalts and lifts vp himselfe, and would faine haue some worth and excellencie of his owne;
but man is hardly brought to this, but exalts and lifts up himself, and would feign have Some worth and excellency of his own;
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but as long as wee doe thus, wee cannot bee saued: that is the argument that is vsed Rom. 6.4. why Abraham was iustified by faith;
but as long as we do thus, we cannot be saved: that is the argument that is used Rom. 6.4. why Abraham was justified by faith;
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if there had beene any other way, Abraham had had wherein to reioyce in himselfe:
if there had been any other Way, Abraham had had wherein to rejoice in himself:
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but faith excludes this reioycing, and onely faith, wee should, I say, learne to do this in good earnest, to see that there is no worth in our selues, to haue CHRIST to be to vs all in all: Col. 3.11.
but faith excludes this rejoicing, and only faith, we should, I say, Learn to do this in good earnest, to see that there is no worth in our selves, to have CHRIST to be to us all in all: Col. 3.11.
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is an excellent place to this purpose, saith the Apostle there, (in the matter of saluation) There is neither Iew nor Gentile, bond nor free,
is an excellent place to this purpose, Says the Apostle there, (in the matter of salvation) There is neither Iew nor Gentile, bound nor free,
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but Christ is all in all. but christ is all in all.
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That is, when we come to be iustified before GOD, when wee come to the matter of saluation, God lookes at nothing in a man, he lookes at no difference betweene man and man;
That is, when we come to be justified before GOD, when we come to the matter of salvation, God looks At nothing in a man, he looks At no difference between man and man;
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one man is vertuous, another man is wicked; one man is a Iew, and hath all those priuiledges;
one man is virtuous, Another man is wicked; one man is a Iew, and hath all those privileges;
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another man is a Gentile, an alien from the Common-wealth of Israel ; one man is circumcised, another man is vncircumcised; but all this is nothing:
Another man is a Gentile, an alien from the Commonwealth of Israel; one man is circumcised, Another man is uncircumcised; but all this is nothing:
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Why? For CHRIST is all in all. Marke it: First, he is all; that is, there is nothing else required to iustifie:
Why? For CHRIST is all in all. Mark it: First, he is all; that is, there is nothing Else required to justify:
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Indeede, if wee were something, and he were not all, we might then looke at something besides; but he is all.
Indeed, if we were something, and he were not all, we might then look At something beside; but he is all.
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Againe, he is all in all:
Again, he is all in all:
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that is, goe thorow all things that you may thinke will helpe you to saluation, in all those things CHRIST is onely to be respected,
that is, go thorough all things that you may think will help you to salvation, in all those things CHRIST is only to be respected,
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and nothing but Christ, whatsoeuer is done without Christ, GOD regards it not; If you will doe any worke of your owne to helpe your selues in saluation,
and nothing but christ, whatsoever is done without christ, GOD regards it not; If you will do any work of your own to help your selves in salvation,
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if you will rest vpon any priuiledges, Christ is not all in all; but Christ must be all in all in euery thing:
if you will rest upon any privileges, christ is not all in all; but christ must be all in all in every thing:
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and if onely Christ be all, then we must come onely with faith; for it is faith onely that layes hold vpon Christ.
and if only christ be all, then we must come only with faith; for it is faith only that lays hold upon christ.
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Now a naturall man, hee will not haue Christ to bee all, but himselfe will bee something;
Now a natural man, he will not have christ to be all, but himself will be something;
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or if Christ be all in some things, he will not haue Christ to be all in euery thing, to haue Christ to be his wisdome, his righteousnesse, his sanctification;
or if christ be all in Some things, he will not have christ to be all in every thing, to have christ to be his Wisdom, his righteousness, his sanctification;
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to doe nothing but by Christ;
to do nothing but by christ;
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to haue Christ to be his redemption, not to be able to helpe himselfe without Christ,
to have christ to be his redemption, not to be able to help himself without christ,
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but that Christ must helpe him out of euery trouble, and bestowe vpon him euery comfort, this, I say, is contrary to the nature of man:
but that christ must help him out of every trouble, and bestow upon him every Comfort, this, I say, is contrary to the nature of man:
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therefore we must bee thorowly emptyed of our selues in this matter of reioycing, aswell as in the matter of taking:
Therefore we must be thoroughly emptied of our selves in this matter of rejoicing, aswell as in the matter of taking:
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for in what measure any man sets any price vpon himselfe, so farre as he hath any opinion of himselfe that he is something, iust so farre he detracts from Christ:
for in what measure any man sets any price upon himself, so Far as he hath any opinion of himself that he is something, just so Far he detracts from christ:
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but when a man boasts not of himselfe at all, such a man reioyceth in GOD altogether, such a man will stand amazed at the height,
but when a man boasts not of himself At all, such a man rejoices in GOD altogether, such a man will stand amazed At the height,
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and breadth, and length, and depth of the loue of GOD; such a man will be able to see that there are vnsearchable riches in Christ;
and breadth, and length, and depth of the love of GOD; such a man will be able to see that there Are unsearchable riches in christ;
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such a man will be able to say with Paul, that he cares for nothing, he reckons all things dung, Phil. 3. I haue all the priuiledges (saith he) that other men haue;
such a man will be able to say with Paul, that he Cares for nothing, he reckons all things dung, Philip 3. I have all the privileges (Says he) that other men have;
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I am a Jew, I am a Pharise; but I reckon all these things as dung;
I am a Jew, I am a Pharisee; but I reckon all these things as dung;
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that is, I care for none of them, if I had an hundred more: It is true, I haue beene as strict as any man; yea, I went beyond others:
that is, I care for none of them, if I had an hundred more: It is true, I have been as strict as any man; yea, I went beyond Others:
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for I was zealous in that course wherein I was, yet I haue beene taught thus much, that all these things are nothing,
for I was zealous in that course wherein I was, yet I have been taught thus much, that all these things Are nothing,
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for GOD regards them not, he regards nothing but Christ and his righteousnes, therefore I looke not after these things,
for GOD regards them not, he regards nothing but christ and his righteousness, Therefore I look not After these things,
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but that I may be found in him, not hauing mine own righteousnesse, but that righteousnesse that GOD accepteth, which is through faith in him. Therefore, my brethren, learne thus to reioyce in CHRIST,
but that I may be found in him, not having mine own righteousness, but that righteousness that GOD Accepteth, which is through faith in him. Therefore, my brothers, Learn thus to rejoice in CHRIST,
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and in GOD, and not in your selues;
and in GOD, and not in your selves;
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this is the most excellent worke that we can performe, it is the worke of the Saints and Angels in Heauen, wee should learne to come as neere them now as we can: In Reu. 7.11.
this is the most excellent work that we can perform, it is the work of the Saints and Angels in Heaven, we should Learn to come as near them now as we can: In Reu. 7.11.
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they cryed with a loud voyce, saying, Saluation commeth by our God, that sitteth vpon the Throne, and by the Lambe; they cried with a loud voice, saying, Salvation comes by our God, that Sitteth upon the Throne, and by the Lamb;
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and therefore, praise, and wisdome, and glory be giuen to God for euermore ;and Therefore, praise, and Wisdom, and glory be given to God for evermore;
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because saluation is from the Lord, and from the Lambe, and not from our selues at all:
Because salvation is from the Lord, and from the Lamb, and not from our selves At all:
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hence it is that they fell downe, and worshipped him;
hence it is that they fell down, and worshipped him;
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and for this cause they all cry, wisdome, and glory, and praise be to our GOD for euermore.
and for this cause they all cry, Wisdom, and glory, and praise be to our GOD for evermore.
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If saluation had beene from our selues, if wee had done any thing to helpe our selues therein, there had not been ground of giuing all praise and glory to GOD;
If salvation had been from our selves, if we had done any thing to help our selves therein, there had not been ground of giving all praise and glory to GOD;
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and if this bee the worke of the Saints & Angels, we should labour to performe it as abundantly as we can now:
and if this be the work of the Saints & Angels, we should labour to perform it as abundantly as we can now:
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and let vs doe it in good earnest:
and let us do it in good earnest:
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for if men could be brought to this, to reioyce in GOD alone, their mouthes would bee filled with praise exceedingly, they would regard nothing else,
for if men could be brought to this, to rejoice in GOD alone, their mouths would be filled with praise exceedingly, they would regard nothing Else,
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and in the course of their liues they would make it euident to the world, that they were such as made no account of the World,
and in the course of their lives they would make it evident to the world, that they were such as made no account of the World,
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so they might haue CHRIST, they would be content with any condition: for Christ is all in all to them.
so they might have CHRIST, they would be content with any condition: for christ is all in all to them.
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Thirdly, if it be by faith onely by which we are made partakers of the righteousnesse by which we are saued,
Thirdly, if it be by faith only by which we Are made partakers of the righteousness by which we Are saved,
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then it should teach vs to let other things goe, and principally to minde this matter, to labour to get faith, whatsoeuer become of other things;
then it should teach us to let other things go, and principally to mind this matter, to labour to get faith, whatsoever become of other things;
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for it is that by which we haue saluation.
for it is that by which we have salvation.
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The Papists, they teach that workes are the maine, and many things they prescribe that men must doe:
The Papists, they teach that works Are the main, and many things they prescribe that men must do:
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our Doctrine is, you see, that faith onely is required: Indeede, many things follow vpon faith, but faith is that you must onely labour for,
our Doctrine is, you see, that faith only is required: Indeed, many things follow upon faith, but faith is that you must only labour for,
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and then the rest will follow vpon it.
and then the rest will follow upon it.
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This Doctrine of ours, you shall finde that it is deliuered cleerely in Gal. 5.5, 6. We waite, through the Spirit,
This Doctrine of ours, you shall find that it is Delivered clearly in Gal. 5.5, 6. We wait, through the Spirit,
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for the hope of righteousnesse, which is through faith. for the hope of righteousness, which is through faith.
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That is, we looke for nothing from the Law, we regard no workes at all in the matter of iustification;
That is, we look for nothing from the Law, we regard no works At all in the matter of justification;
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that which we looke for, is onely that righteousnes which is taken by faith:
that which we look for, is only that righteousness which is taken by faith:
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and why doe wee so? For, saith he, in Christ Iesus, neither circumcision is any thing,
and why do we so? For, Says he, in christ Iesus, neither circumcision is any thing,
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nor vncircumcision, but faith, &c. As if he should say, there is good reason why we should expect saluation onely by faith,nor uncircumcision, but faith, etc. As if he should say, there is good reason why we should expect salvation only by faith,
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because nothing else will helpe vs in that worke, circumcision is nothing, nor vncircumcision is nothing:
Because nothing Else will help us in that work, circumcision is nothing, nor uncircumcision is nothing:
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by those two hee meanes all other things, that is, the hauing of all the priuiledges in the world,
by those two he means all other things, that is, the having of all the privileges in the world,
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the doing of all the workes that can be done, faith is all in all; but it must be such a faith as workes by loue;
the doing of all the works that can be done, faith is all in all; but it must be such a faith as works by love;
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though it be by faith onely, yet it is not an idle faith: therefore you are especially to labour for faith.
though it be by faith only, yet it is not an idle faith: Therefore you Are especially to labour for faith.
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There are many other excellencies that we are capable of, many morall vertues, such as Aristotle and Socrates haue described; There Are many other excellencies that we Are capable of, many moral Virtues, such as Aristotle and Socrates have described;
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but without faith, GOD regards none of these:
but without faith, GOD regards none of these:
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take one that is a wicked man, and take another, let him be neuer so vertuous,
take one that is a wicked man, and take Another, let him be never so virtuous,
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as Socrates, and Seneca, that were the strictest in morality of all the Heathen;
as Socrates, and Senecca, that were the Strictest in morality of all the Heathen;
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nay, take any man that liues in the Church, that liues the most strict and exact life,
nay, take any man that lives in the Church, that lives the most strict and exact life,
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and yet is not iustified by faith, God makes no difference betweene these men, the one is as neere to heauen as the other, GOD lookes vpon them both with the same eye;
and yet is not justified by faith, God makes no difference between these men, the one is as near to heaven as the other, GOD looks upon them both with the same eye;
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for he regards nothing without faith.
for he regards nothing without faith.
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He that is the most prophane and vngodly, if he come with faith, he shall obtaine Christ ;
He that is the most profane and ungodly, if he come with faith, he shall obtain christ;
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the other that hath all other morall Vertues in the most exact manner, without faith, they shall doe him no good:
the other that hath all other moral Virtues in the most exact manner, without faith, they shall do him no good:
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therefore we are to seeke for nothing in the matter of iustification, but how we may be enabled to beleeue, we are principally to study this matter of faith.
Therefore we Are to seek for nothing in the matter of justification, but how we may be enabled to believe, we Are principally to study this matter of faith.
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Take such a one as Socrates, and such a one as Saint Paul, it may be Socrates might bee outwardly as temperate,
Take such a one as Socrates, and such a one as Saint Paul, it may be Socrates might be outwardly as temperate,
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and as patient, and be indued with as many excellencies, hee might appeare in his carriage as strict as Saint Paul ;
and as patient, and be endued with as many excellencies, he might appear in his carriage as strict as Saint Paul;
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but here is the great difference, The one doth what hee doth of himselfe, and through himselfe, and for himselfe;
but Here is the great difference, The one does what he does of himself, and through himself, and for himself;
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the other doth what hee doth of CHRIST, and through CHRIST, and for CHRIST: therefore faith mainely is requisite.
the other does what he does of CHRIST, and through CHRIST, and for CHRIST: Therefore faith mainly is requisite.
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If we had all other excellencies, yet we shall finde this in them, that they doe alway giue something to the creature.
If we had all other excellencies, yet we shall find this in them, that they do always give something to the creature.
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Againe, if you goe neuer so farre in them, yet you shall finde that there is some imperfection in them.
Again, if you go never so Far in them, yet you shall find that there is Some imperfection in them.
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But faith it emptieth the creature of all things, it leaueth nothing in a man, it makes him leane and rest only vpon CHRIST,
But faith it emptieth the creature of all things, it Leaveth nothing in a man, it makes him lean and rest only upon CHRIST,
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and vpon his righteousnesse for saluation. Againe, faith worketh in vs a loue to GOD:
and upon his righteousness for salvation. Again, faith works in us a love to GOD:
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for, we hauing nothing in our selues, but all that we haue being from him, we cannot but loue him againe.
for, we having nothing in our selves, but all that we have being from him, we cannot but love him again.
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Againe, faith presenteth to God a perfect righteousnes, and therfore God only accepts it:
Again, faith presents to God a perfect righteousness, and Therefore God only accepts it:
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for God must be iust, and nothing can satisfie the Justice of GOD, but a righteousnes that is perfect, nothing can attaine a righteousnesse that is perfect,
for God must be just, and nothing can satisfy the justice of GOD, but a righteousness that is perfect, nothing can attain a righteousness that is perfect,
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but onely faith, labour therefore to beleeue this, and to turne all your study and care how to get faith.
but only faith, labour Therefore to believe this, and to turn all your study and care how to get faith.
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My beloued, this is a thing that we are bound to preach to you;
My Beloved, this is a thing that we Are bound to preach to you;
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this is the summe of that Doctrine that CHRIST so often preached when he was vpon the Earth, Beleeue, for the Kingdome of God is at hand:
this is the sum of that Doctrine that CHRIST so often preached when he was upon the Earth, Believe, for the Kingdom of God is At hand:
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this is the summe of all the Doctrine of the Apostles, it was all they had to doe, to perswade men to beleeue:
this is the sum of all the Doctrine of the Apostles, it was all they had to do, to persuade men to believe:
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What was the summe of all Pauls Doctrine? We goe vp and downe, saith he, from place to place, witnessing both to Iewes and Gentiles, &c. So it is our part,
What was the sum of all Paul's Doctrine? We go up and down, Says he, from place to place, witnessing both to Iewes and Gentiles, etc. So it is our part,
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when we come to preach to you, when we come to dispense to you that which is for the nourishment of your soules, we must doe as those Stewards that set bread and salt vpon the Table, whatsoeuer other dish there is;
when we come to preach to you, when we come to dispense to you that which is for the nourishment of your Souls, we must do as those Stewards that Set bred and salt upon the Table, whatsoever other dish there is;
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so we should alway preach Christ, and perswade you to beleeue in him, and stir you vp to turne the streame of your endeuours after the obtaining of that faith that taketh this righteousnesse;
so we should always preach christ, and persuade you to believe in him, and stir you up to turn the stream of your endeavours After the obtaining of that faith that Takes this righteousness;
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the principall thing we are to look vnto, is, to see from what Fountaine that that we haue comes;
the principal thing we Are to look unto, is, to see from what Fountain that that we have comes;
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if a man haue neuer so many vertues in him, if they arise not from this fountaine,
if a man have never so many Virtues in him, if they arise not from this fountain,
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if they spring not from this roote, they are nothing, GOD lookes vpon them without acceptance or delight.
if they spring not from this root, they Are nothing, GOD looks upon them without acceptance or delight.
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Againe, this is that that you are to doe in hearing, that which you are chiefly to looke after, is, how to get faith;
Again, this is that that you Are to do in hearing, that which you Are chiefly to look After, is, how to get faith;
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and therfore if men will employ their strength and their endeuours, and busie themselues to attaine such and such vertues, it is but as the watering of the branches,
and Therefore if men will employ their strength and their endeavours, and busy themselves to attain such and such Virtues, it is but as the watering of the branches,
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and to let the roote alone; faith is the roote; that is, it is that that makes all acceptable to GOD:
and to let the root alone; faith is the root; that is, it is that that makes all acceptable to GOD:
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for what is the difference betweene Christianity and Morality, and without this, what is our preaching? Wee may gather welneere as good instructions to resist vice, ouf of Plutarch, and out of Seneca, as out of Pauls Epistles,
for what is the difference between Christianity and Morality, and without this, what is our preaching? we may gather wellnear as good instructions to resist vice, ouf of Plutarch, and out of Senecca, as out of Paul's Epistles,
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but this differenceth it, that we preach CHRIST, and from Christ wee deriue ability and strength to doe all things else,
but this differenceth it, that we preach CHRIST, and from christ we derive ability and strength to do all things Else,
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and that makes all else to be acceptable;
and that makes all Else to be acceptable;
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so that this is it that you must looke after, to haue CHRIST, to receiue all from him, to doe all for him;
so that this is it that you must look After, to have CHRIST, to receive all from him, to do all for him;
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for these are reciprocall, vnlesse you thinke you haue all from CHRIST, you will neuer doe all for him;
for these Are reciprocal, unless you think you have all from CHRIST, you will never do all for him;
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when wee thinke CHRIST is alsufficient, we will be perfect with him againe. But, by the way, in this you see not onely the difference betweene morall vertues,
when we think CHRIST is All-sufficient, we will be perfect with him again. But, by the Way, in this you see not only the difference between moral Virtues,
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and those in a true Christian, which is godlinesse, that they come from different fountaines, and looke to different ends;
and those in a true Christian, which is godliness, that they come from different fountains, and look to different ends;
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but you see also the difference betweene those shewes of strictnesse that are among the Papists,
but you see also the difference between those shows of strictness that Are among the Papists,
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and that sincerity of life that wee preach vnto you, which is an effect of this faith:
and that sincerity of life that we preach unto you, which is an Effect of this faith:
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for, if you marke it, you shall find that all that they doe, either is without Christ, or addes to Christ ;
for, if you mark it, you shall find that all that they do, either is without christ, or adds to christ;
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they thinke they shall bee saued for doing such and such things, which prepare and fit them for saluation, they looke mainely to the workes of humbling the body,
they think they shall be saved for doing such and such things, which prepare and fit them for salvation, they look mainly to the works of humbling the body,
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and doing many actions of mortification, but still Christ onely is not sought after in all this.
and doing many actions of mortification, but still christ only is not sought After in all this.
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But now looke to the Doctrine that we haue deliuered, it is CHRIST that we preach, it is faith that we preach vnto you.
But now look to the Doctrine that we have Delivered, it is CHRIST that we preach, it is faith that we preach unto you.
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It is true, wee preach those things too, we lay the same necessity vpon you of doing good workes, we stirre you vp to holinesse of life, and mortification;
It is true, we preach those things too, we lay the same necessity upon you of doing good works, we stir you up to holiness of life, and mortification;
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but here is the difference, wee deriue it all from Christ by faith, we say that faith doth all.
but Here is the difference, we derive it all from christ by faith, we say that faith does all.
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Indeed when you haue faith, if that faith be right, it will worke by loue:
Indeed when you have faith, if that faith be right, it will work by love:
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here then you see the difference, we doe the same things, but we deriue all from a iustifying faith, laying hold vpon CHRIST;
Here then you see the difference, we do the same things, but we derive all from a justifying faith, laying hold upon CHRIST;
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and so loue to him, and all other graces doe arise from this. Againe, a fourth Vse of this point is this, If saluation be onely by faith,
and so love to him, and all other graces do arise from this. Again, a fourth Use of this point is this, If salvation be only by faith,
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then we should learne hence to goe with boldnesse to GOD, to take the promises,
then we should Learn hence to go with boldness to GOD, to take the promises,
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and to reckon them sure to vs. If something else had beene required on our part, wee should then haue gone with a great deale of doubting to GOD;
and to reckon them sure to us If something Else had been required on our part, we should then have gone with a great deal of doubting to GOD;
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but now, seeing there is nothing required, but only to goe and take it, this should make vs to goe with boldnesse to the Throne of Grace, to come with assurance that we shall speed.
but now, seeing there is nothing required, but only to go and take it, this should make us to go with boldness to the Throne of Grace, to come with assurance that we shall speed.
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And therefore in the businesse of seeking to GOD for the remission of our sinnes, (which indeed is the greatest businesse that wee haue to doe) what greater comfort can there bee,
And Therefore in the business of seeking to GOD for the remission of our Sins, (which indeed is the greatest business that we have to do) what greater Comfort can there be,
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then to haue this assurance, that if wee come to GOD for it, we shall not faile nor be deceiued of it?
then to have this assurance, that if we come to GOD for it, we shall not fail nor be deceived of it?
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For the present occasion of receiuing the Sacrament:
For the present occasion of receiving the Sacrament:
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What is the end of the Sacrament, but to preach faith? The Sacrament preacheth that to your outward senses, that we doe to your vnderstandings;
What is the end of the Sacrament, but to preach faith? The Sacrament Preacheth that to your outward Senses, that we do to your understandings;
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it presenteth to the eye, that which wee now preach to the eare:
it presents to the eye, that which we now preach to the ear:
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for what is the Couenant of GOD in the Gospell, but onely this? GOD offers Christ vnto you freely,
for what is the Covenant of GOD in the Gospel, but only this? GOD offers christ unto you freely,
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as the Bread and Wine is giuen vnto you. To vs a Sonne is giuen, &c. Againe, we take him, and binde our selues to obey him, and to loue him, to be to him alone, to marry him, to make him our Lord and our Husband.
as the Bred and Wine is given unto you. To us a Son is given, etc. Again, we take him, and bind our selves to obey him, and to love him, to be to him alone, to marry him, to make him our Lord and our Husband.
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Now in the Sacrament both these are done:
Now in the Sacrament both these Are done:
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when the Bread and Wine are offered, they are but a resemblance of the offer of CHRIST.
when the Bred and Wine Are offered, they Are but a resemblance of the offer of CHRIST.
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Indeed there is a blessing in it: for it is Gods Ordinance, it increaseth this grace of faith.
Indeed there is a blessing in it: for it is God's Ordinance, it increases this grace of faith.
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And againe, there is a bond on our part, wherein wee tye our selues to obey CHRIST.
And again, there is a bound on our part, wherein we tie our selves to obey CHRIST.
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Now if any of you will offer to come, and yet haue not giuen vp your selues to GOD in good earnest, you receiue your own condemnation, you are diuorsed from CHRIST, and married to the World;
Now if any of you will offer to come, and yet have not given up your selves to GOD in good earnest, you receive your own condemnation, you Are divorced from CHRIST, and married to the World;
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and this is to receiue the Sacrament vnworthily.
and this is to receive the Sacrament unworthily.
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The maine end of the Sacrament, is to increase faith, and saluation is ours by faith;
The main end of the Sacrament, is to increase faith, and salvation is ours by faith;
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therefore wee should come with boldnesse, and lay hold vpon the promises of it.
Therefore we should come with boldness, and lay hold upon the promises of it.
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We should doe in this case as Ioab did, lay hold vpon the hornes of the Altar; We should do in this case as Ioab did, lay hold upon the horns of the Altar;
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that is, take hold vpon CHRIST, and remember that sure word of promise, To vs a Sonne is giuen, to vs a Child is borne.
that is, take hold upon CHRIST, and Remember that sure word of promise, To us a Son is given, to us a Child is born.
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And, Let whosoeuer will, come and take of the waters of life freely.
And, Let whosoever will, come and take of the waters of life freely.
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Goe thorow the whole Booke of GOD, all the promises therein are as so many grounds for faith to build vpon;
Go thorough the Whole Book of GOD, all the promises therein Are as so many grounds for faith to built upon;
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it is impossible that God should slay you, if you come and lay hold of the hornes of the Altar.
it is impossible that God should slay you, if you come and lay hold of the horns of the Altar.
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If you will take Christ, and receiue these promises, and rest on them, it is impossible but that God should performe them, he hath bound himselfe to performe what he hath said, in 1 Ioh. 1.9. If we acknowledge our sinnes, he is faithfull and iust to forgiue them:
If you will take christ, and receive these promises, and rest on them, it is impossible but that God should perform them, he hath bound himself to perform what he hath said, in 1 John 1.9. If we acknowledge our Sins, he is faithful and just to forgive them:
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As if he were vniust and vnfaithfull if he should not doe it.
As if he were unjust and unfaithful if he should not do it.
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His Oath is passed, hee hath added an Oath to his promise, that by 2. immutable witnesses it should stand firme.
His Oath is passed, he hath added an Oath to his promise, that by 2. immutable Witnesses it should stand firm.
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We should doe in this case as Iacob did, after he had once a promise from GOD,
We should do in this case as Iacob did, After he had once a promise from GOD,
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when he meetes his brother Esau, Lord, (saith hee) Thou hast promised to doe me good,
when he meets his brother Esau, Lord, (Says he) Thou hast promised to do me good,
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therefore deliuer me from the hand of my brother. Therefore deliver me from the hand of my brother.
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So, when we haue a promise, and GOD hath said, Hee that will take CHRIST shall be saued,
So, when we have a promise, and GOD hath said, He that will take CHRIST shall be saved,
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and CHRIST is freely giuen, and the pardon is generall, therefore what should hinder vs? Vrge GOD vpon his promise, wrastle with GOD,
and CHRIST is freely given, and the pardon is general, Therefore what should hinder us? Urge GOD upon his promise, wrestle with GOD,
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as Iacob did, and let him not goe without a blessing; wrastling implyes resisting, it is a signe GOD resisted him for a time:
as Iacob did, and let him not go without a blessing; wrestling Implies resisting, it is a Signen GOD resisted him for a time:
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so, it may be, GOD will deny thee a great while, yet continue thou to seeke him, let him not goe, he cannot deny thee in the end, thou shalt haue the blessing at the last:
so, it may be, GOD will deny thee a great while, yet continue thou to seek him, let him not go, he cannot deny thee in the end, thou shalt have the blessing At the last:
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we should learne thus to importune GOD; tell him, Lord, I haue a sure promise, and thou hast made the pardon generall,
we should Learn thus to importune GOD; tell him, Lord, I have a sure promise, and thou hast made the pardon general,
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and I am sure I come within the number of that Comission:
and I am sure I come within the number of that Commission:
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Goe and preach the Gospell to euery creature, goe and tell euery man vnder heauen, that Christ is offered to him, he is freely giuen to him by GOD the Father,Go and preach the Gospel to every creature, go and tell every man under heaven, that christ is offered to him, he is freely given to him by GOD the Father,
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and there is nothing required of you, but that you marry him, nothing but to accept of him;
and there is nothing required of you, but that you marry him, nothing but to accept of him;
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here is a word sure enough, if there were nothing else but this.
Here is a word sure enough, if there were nothing Else but this.
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Therfore learne to doe in this as the Woman of Canaan did, though Christ denyed her,
Therefore Learn to do in this as the Woman of Canaan did, though christ denied her,
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yet she would not giue ouer:
yet she would not give over:
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for she had this ground to build vpon, that he was Iesus, he was the Sonne of Dauid, he was mercifull,
for she had this ground to built upon, that he was Iesus, he was the Son of David, he was merciful,
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and shee had exceeding great neede of him, and therefore she would not giue ouer;
and she had exceeding great need of him, and Therefore she would not give over;
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so, I say, hauing this ground for your faith, goe to GOD with boldnesse, and neuer giue ouer;
so, I say, having this ground for your faith, go to GOD with boldness, and never give over;
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it is impossible (if you seeke him in good earnest, with all your heart) but that he should receiue you.
it is impossible (if you seek him in good earnest, with all your heart) but that he should receive you.
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It is true indeed, hee giues to some sooner then he doth to others; with some he deales as he did with the Woman of Canan ;
It is true indeed, he gives to Some sooner then he does to Others; with Some he deals as he did with the Woman of Canaan;
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to some he giues an answer quickly, some againe hee defers longer, and he will put vs to the tryall.
to Some he gives an answer quickly, Some again he defers longer, and he will put us to the trial.
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CHRIST dealeth differently with his children, he doth with vs sometimes as the vniust Iudge, he turnes the deafe eare to vs,
CHRIST deals differently with his children, he does with us sometime as the unjust Judge, he turns the deaf ear to us,
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or like the man that was in bed with his children, and was vnwilling to rise;
or like the man that was in Bed with his children, and was unwilling to rise;
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but what saith the Text? Luk. 11.6. though he would not doe it for him as a friend, yet his importunity makes him rise and lend him:
but what Says the Text? Luk. 11.6. though he would not do it for him as a friend, yet his importunity makes him rise and lend him:
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so thou thinkst (it may be) GOD is not thy friend, yet by thy importunity he will rise at the last;
so thou Thinkest (it may be) GOD is not thy friend, yet by thy importunity he will rise At the last;
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therefore, though thou finde GOD to be as an enemy, though he be neuer so backward to rise,
Therefore, though thou find GOD to be as an enemy, though he be never so backward to rise,
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yet giue not ouer, I can assure thee, as certainely as there is any truth in the Booke of GOD, thou shalt be heard in the end, Heauen and Earth shall passe away before this sure Word shall perish.
yet give not over, I can assure thee, as Certainly as there is any truth in the Book of GOD, thou shalt be herd in the end, Heaven and Earth shall pass away before this sure Word shall perish.
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It is Gods manner to put men to the tryall, and it is his wisdome so to doe, otherwise, he would haue many that would be forward at the first, that would fall off in the end.
It is God's manner to put men to the trial, and it is his Wisdom so to do, otherwise, he would have many that would be forward At the First, that would fallen off in the end.
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It was Naomies wisdome to bid her Daughter Ruth goe backe to her kindred, but shee would not, she stood it out:
It was Naomies Wisdom to bid her Daughter Ruth go back to her kindred, but she would not, she stood it out:
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I will goe (saith she) where thou goest, and nothing but death shall part betweene me and thee. I will go (Says she) where thou goest, and nothing but death shall part between me and thee.
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When Naomi saw that she was stedfastly minded, she tooke her along with her.
When Naomi saw that she was steadfastly minded, she took her along with her.
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So, if GOD should receiue men at the first, many men would come in, and take hold vpon Christ, and make a profession of his Name,
So, if GOD should receive men At the First, many men would come in, and take hold upon christ, and make a profession of his Name,
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but they would not hold out to the end with him:
but they would not hold out to the end with him:
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But when CHRIST shall tell them, I haue not so much as a place to lay my head in,
But when CHRIST shall tell them, I have not so much as a place to lay my head in,
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if thou wilt haue me, thou must deny thy selfe, and take vp thy Crosse, and thou shalt finde a great deale of trouble, and suffer persecution;
if thou wilt have me, thou must deny thy self, and take up thy Cross, and thou shalt find a great deal of trouble, and suffer persecution;
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If a man now, notwithstanding this, will not be beaten off from Christ, but, though Christ turne the deafe eare to him for the present,
If a man now, notwithstanding this, will not be beaten off from christ, but, though christ turn the deaf ear to him for the present,
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and present to him all manner of difficulties, yet if he will, notwithstanding all this, be constant still in importuning God to haue CHRIST,
and present to him all manner of difficulties, yet if he will, notwithstanding all this, be constant still in importuning God to have CHRIST,
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when GOD shall see that his mind is thus set, he will take him along with him, hee will be thine,
when GOD shall see that his mind is thus Set, he will take him along with him, he will be thine,
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and thou shalt be his, his people shall be thy people: this is it that knits the knot betweene you:
and thou shalt be his, his people shall be thy people: this is it that knits the knot between you:
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My Beloued is mine, and I am his ;My beloved is mine, and I am his;
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his Word is passed for it, he hath promised his consent, now if we will giue ours, the match is made.
his Word is passed for it, he hath promised his consent, now if we will give ours, the match is made.
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If it were doubtfull whether wee should haue his consent, it were another case; but we haue a sure Word for it, wee should learne therefore to importune him.
If it were doubtful whither we should have his consent, it were Another case; but we have a sure Word for it, we should Learn Therefore to importune him.
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Now when we haue done this, when wee are come with this boldnesse, and haue laid hold vpon CHRIST,
Now when we have done this, when we Are come with this boldness, and have laid hold upon CHRIST,
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then let vs looke to the priuiledges, then let vs take the pardon of our sinnes, adoption,
then let us look to the privileges, then let us take the pardon of our Sins, adoption,
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and reconciliation, and all things else, only remember that condition of after-obedience, that though wee may come freely,
and reconciliation, and all things Else, only Remember that condition of after-obedience, that though we may come freely,
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and come with this boldnesse, and though nothing be required, but that we take this Sonne of GOD that is offered,
and come with this boldness, and though nothing be required, but that we take this Son of GOD that is offered,
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yet, I say, there is a condition of after-obedience, wee must resolue to serue him,
yet, I say, there is a condition of after-obedience, we must resolve to serve him,
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and to loue him with all our heart, we must resolue to doe that that Ruth promiseth to Naomi, to liue with him,
and to love him with all our heart, we must resolve to do that that Ruth promises to Naomi, to live with him,
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and to be with him, and that his people shall be our people, &c. But you will say, I am willing to doe this, to part from my lusts,
and to be with him, and that his people shall be our people, etc. But you will say, I am willing to do this, to part from my Lustiest,
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and to be to CHRIST alone, but I am not able, my lusts are strong and preualent.
and to be to CHRIST alone, but I am not able, my Lustiest Are strong and prevalent.
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To this I answer, If thou bee but willing, Christ desires no more: I would but aske thee this, Suppose that thou wert able to ouercome those lusts; To this I answer, If thou be but willing, christ Desires no more: I would but ask thee this, Suppose that thou Wertenberg able to overcome those Lustiest;
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take a man that is strongly giuen to good-fellowship, (as they call it) to company-keeping, that is giuen to fornication, to swearing,
take a man that is strongly given to good-fellowship, (as they call it) to Company-keeping, that is given to fornication, to swearing,
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or whatsoeuer the sinne bee, take any preualent lust that is in any man that now heareth me, I would aske him this Question;
or whatsoever the sin be, take any prevalent lust that is in any man that now hears me, I would ask him this Question;
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Put the case thou wert able to get the victory ouer thy lust, wouldst thou be content to part with it,
Put the case thou Wertenberg able to get the victory over thy lust, Wouldst thou be content to part with it,
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and to take CHRIST? If thou sayest, No, I had rather enioy the sweetnesse of my lusts still, Art thou not now worthy to be condemned? But if thou answer, I would, vpon condition I were able to ouercome my lusts;
and to take CHRIST? If thou Sayest, No, I had rather enjoy the sweetness of my Lustiest still, Art thou not now worthy to be condemned? But if thou answer, I would, upon condition I were able to overcome my Lustiest;
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I assure thee, GOD will make thee able, GOD requires no more but a willingnesse to come,
I assure thee, GOD will make thee able, GOD requires no more but a willingness to come,
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and take CHRIST, the other is Gods worke. I, but I haue tryed, and haue not found it so.
and take CHRIST, the other is God's work. I, but I have tried, and have not found it so.
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I answer, it cannot be, thou hast not yet solued to part with thy lusts, thou hast not yet set downe this peremptory conclusion in thy selfe, that thou wilt forsake euery thing that you may haue CHRIST:
I answer, it cannot be, thou hast not yet solved to part with thy Lustiest, thou hast not yet Set down this peremptory conclusion in thy self, that thou wilt forsake every thing that you may have CHRIST:
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If any man say he is willing to take CHRIST, and to part with the sweetnesse,
If any man say he is willing to take CHRIST, and to part with the sweetness,
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and the pleasantnesse, and the profitablenesse that his lust brings to him, if he could get the victory,
and the pleasantness, and the profitableness that his lust brings to him, if he could get the victory,
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if hee were freed from the sollicitations of them: Let me tell thee, thou must first resolue to take Christ vpon his owne conditions,
if he were freed from the solicitations of them: Let me tell thee, thou must First resolve to take christ upon his own conditions,
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and for the other, GOD hath promised to doe that himselfe: 1. Cor. 8.9. God will confirme you, and keepe you blamelesse;
and for the other, GOD hath promised to do that himself: 1. Cor. 8.9. God will confirm you, and keep you blameless;
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for he is faithfull that hath called you to the fellowship of his Sonne. for he is faithful that hath called you to the fellowship of his Son.
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As if hee should haue said, Doe you thinke that GOD will call men to CHRIST, that he will beseech men to take his Sonne, will he call you to the fellowship of his Sonne,
As if he should have said, Do you think that GOD will call men to CHRIST, that he will beseech men to take his Son, will he call you to the fellowship of his Son,
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and will hee not keepe you blameles? he hath promised it, and sworn it, if he should not doe it, hee should be vnfaithfull;
and will he not keep you blameless? he hath promised it, and sworn it, if he should not do it, he should be unfaithful;
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when GOD calleth you to come vnto Christ, he promiseth that the vertue of Christs death shall kill sinne in you,
when GOD calls you to come unto christ, he promises that the virtue of Christ death shall kill sin in you,
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and that the vertue of Christs Resurrection shall raise you vp to newnesse of life; GOD hath promised that he will giue the Holy Ghost :
and that the virtue of Christ Resurrection shall raise you up to newness of life; GOD hath promised that he will give the Holy Ghost:
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for he neuer giues his Sonne to any, but he giues them the Spirit of his Sonne too.
for he never gives his Son to any, but he gives them the Spirit of his Son too.
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Now, Hee that hath called you is faithfull, and he will doe it.
Now, He that hath called you is faithful, and he will do it.
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So that I say, if thou wilt come in, (that is) if thou wilt accept of CHRIST vpon his conditions, it is certaine GOD will receiue thee;
So that I say, if thou wilt come in, (that is) if thou wilt accept of CHRIST upon his conditions, it is certain GOD will receive thee;
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and if thou find thy selfe troubled with the violence of any lust, or of any temptation, presse vpon GOD, vrge him with his Word and promise, that he would assist thee by his own strength, that he would enable thee to ouercome, that he would giue thee the Spirit of his Sonne,
and if thou find thy self troubled with the violence of any lust, or of any temptation, press upon GOD, urge him with his Word and promise, that he would assist thee by his own strength, that he would enable thee to overcome, that he would give thee the Spirit of his Son,
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and resolue as Iob, Though he kill me, yet will I trust in him:
and resolve as Job, Though he kill me, yet will I trust in him:
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for I haue a sure promise, Heauen and Earth shall passe, but not one tittle of his sure Word shall passe till it be fulfilled.
for I have a sure promise, Heaven and Earth shall pass, but not one tittle of his sure Word shall pass till it be fulfilled.
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Now because this is a point of much moment, this laying hold vpon the promises,
Now Because this is a point of much moment, this laying hold upon the promises,
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and because it is a thing that is not easily done, therefore I will shew you these two things.
and Because it is a thing that is not Easily done, Therefore I will show you these two things.
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The first is this, that the vnderstanding must be rightly informed, what ground a man hath to doe it; The First is this, that the understanding must be rightly informed, what ground a man hath to do it;
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when a man comes to beleeue the forgiuenesse of his sinnes, let him not thinke, I haue a perswasion that my sinnes are forgiuen,
when a man comes to believe the forgiveness of his Sins, let him not think, I have a persuasion that my Sins Are forgiven,
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therefore they are forgiuen, but a man must labour to see the ground of it: for, a thing is not true because wee are perswaded it is so;
Therefore they Are forgiven, but a man must labour to see the ground of it: for, a thing is not true Because we Are persuaded it is so;
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but the thing is first true, and then we beleeue it:
but the thing is First true, and then we believe it:
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GOD hath first offered forgiuenesse of sinnes to you, and then you looke vpon his Word, and so beleeue it;
GOD hath First offered forgiveness of Sins to you, and then you look upon his Word, and so believe it;
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But, I say, when a man is perswaded in a confused manner, without any iust ground, without a cleere knowledge of the progresse of faith,
But, I say, when a man is persuaded in a confused manner, without any just ground, without a clear knowledge of the progress of faith,
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how it goeth along, this is not right, this keepeth many from assurance, because they are not cleerely instructed in it:
how it Goes along, this is not right, this Keepeth many from assurance, Because they Are not clearly instructed in it:
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For, to the end that faith may take hold of the promise, that it may be sure to vs, we must conceiue of the right method,
For, to the end that faith may take hold of the promise, that it may be sure to us, we must conceive of the right method,
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and that stands in these foure things.
and that Stands in these foure things.
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First, we must see our owne condition, we must be sicke before we can seeke to the Physician, we must see our selues to be condemned men, that there is nothing in vs to helpe our selues;
First, we must see our own condition, we must be sick before we can seek to the physician, we must see our selves to be condemned men, that there is nothing in us to help our selves;
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wee must be broken in heart in some measure, wee must see our selues to bee children of wrath,
we must be broken in heart in Some measure, we must see our selves to be children of wrath,
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and then we will come and seeke for a remedy; and that is,
and then we will come and seek for a remedy; and that is,
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By looking into the Booke of GOD, (and that is the second thing) and there I finde all the promises, CHRIST is there cleerely offered, onely with this condition required, that I must obey him,
By looking into the Book of GOD, (and that is the second thing) and there I find all the promises, CHRIST is there clearly offered, only with this condition required, that I must obey him,
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and serue him, and loue him;
and serve him, and love him;
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so that that is the second thing, CHRIST is offered in the Scriptures to euery one,
so that that is the second thing, CHRIST is offered in the Scriptures to every one,
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and if you haue him, you shall haue a pardon of your sinnes with him; onely he is offered with condition of obedience:
and if you have him, you shall have a pardon of your Sins with him; only he is offered with condition of Obedience:
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Well, when you see this cleerely, now you come to consider it, you begin to ponder this Word,
Well, when you see this clearly, now you come to Consider it, you begin to ponder this Word,
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whether it be so or no, a man begins to thinke, Is this a sure promise? and then he sees, that looke what certainety there is of the Scriptures in generall, there is the same certainety in these particular promises:
whither it be so or no, a man begins to think, Is this a sure promise? and then he sees, that look what certainty there is of the Scriptures in general, there is the same certainty in these particular promises:
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so that with the same faith that a man is to beleeue the Word of GOD, with the same faith he is to beleeue this offer of CHRIST.
so that with the same faith that a man is to believe the Word of GOD, with the same faith he is to believe this offer of CHRIST.
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I, but is it sure to me? I, but is it sure to me?
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Then a man lookes to the generality of the promise, that it is offered to all, none excepted,
Then a man looks to the generality of the promise, that it is offered to all, none excepted,
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and therefore, saith hee, it is offered to me.
and Therefore, Says he, it is offered to me.
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But will Christ doe to me as hee hath promised, is he powerfull and willing to doe it? Then a man lookes into the Word,
But will christ do to me as he hath promised, is he powerful and willing to do it? Then a man looks into the Word,
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and finds that he is Almighty, that he is able to make him the Sonne of God, that whatsoeuer Christ hath by nature, he shall haue it by matching with him:
and finds that he is Almighty, that he is able to make him the Son of God, that whatsoever christ hath by nature, he shall have it by matching with him:
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Indeede Christ hath it immediately as he is the Sonne of GOD, but wee haue it mediately,
Indeed christ hath it immediately as he is the Son of GOD, but we have it mediately,
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as the Wife hath the riches of her Husband.
as the Wife hath the riches of her Husband.
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If a Woman marry the Kings Sonne, she hath the same priuiledges, and the same inheritance that he hath:
If a Woman marry the Kings Son, she hath the same privileges, and the same inheritance that he hath:
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so, whatsoeuer CHRIST hath becomes ours:
so, whatsoever CHRIST hath becomes ours:
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Paul, and Apollo, and all are CHRIST'S, the World is CHRIST'S, and all things present and to come are CHRIST'S,Paul, and Apollo, and all Are CHRIST'S, the World is CHRIST'S, and all things present and to come Are CHRIST'S,
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and they are all made ours.
and they Are all made ours.
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Now when this is well pondered, and we finde that wee haue a sure Word to confirme this,
Now when this is well pondered, and we find that we have a sure Word to confirm this,
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Then, in the third place, we come and take him, and this no man will doe indeed, till he haue well considered,
Then, in the third place, we come and take him, and this no man will do indeed, till he have well considered,
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as the saying is of marriage, that it is a bestowing of ones selfe vpon such a one, so it is in this;
as the saying is of marriage, that it is a bestowing of ones self upon such a one, so it is in this;
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euery one therefore should consider before-hand, what it is to bestow himselfe vpon CHRIST, and when this is done, that we haue made the match,
every one Therefore should Consider beforehand, what it is to bestow himself upon CHRIST, and when this is done, that we have made the match,
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and bestowed our selues vpon CHRIST, then,
and bestowed our selves upon CHRIST, then,
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In the next place, we come to see what we shall haue by him, and then we come to make vse of all that CHRIST brings with him, reconciliation,
In the next place, we come to see what we shall have by him, and then we come to make use of all that CHRIST brings with him, reconciliation,
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and pardon of sinne, and all things else that he hath, I haue with him, I am the sonne of God, and I shall be sanctified; (for together with him I haue his Spirit,) all my prayers shall be heard, all the promises in the Booke of GOD are mine;
and pardon of sin, and all things Else that he hath, I have with him, I am the son of God, and I shall be sanctified; (for together with him I have his Spirit,) all my Prayers shall be herd, all the promises in the Book of GOD Are mine;
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for In him they are all Yea and Amen:
for In him they Are all Yea and Amen:
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as all the World is his, so it is all the wealth of a Christian after he hath taken CHRIST.
as all the World is his, so it is all the wealth of a Christian After he hath taken CHRIST.
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Now when this is distinctly propounded to vs, and wee conceiue it aright, it makes the way much more easie to vs;
Now when this is distinctly propounded to us, and we conceive it aright, it makes the Way much more easy to us;
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but when we goe on in a confused manner, because the Gospell is not cleerely vnderstood by vs,
but when we go on in a confused manner, Because the Gospel is not clearly understood by us,
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hence it is that wee labour much, and yet the thing is not done:
hence it is that we labour much, and yet the thing is not done:
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therefore, my beloued, if you haue a perswasion of the forgiuenesse of your sinnes, if it bee but a meere perswasion, it will alter exceedingly, it will goe and come in the time of temptation;
Therefore, my Beloved, if you have a persuasion of the forgiveness of your Sins, if it be but a mere persuasion, it will altar exceedingly, it will go and come in the time of temptation;
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but when you haue a sure Word, when you haue built your selues vpon the Scriptures, it is not dependant vpon your perswasion,
but when you have a sure Word, when you have built your selves upon the Scriptures, it is not dependant upon your persuasion,
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but it is the Word that you rest vpon:
but it is the Word that you rest upon:
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For fancie, and opinion, and perswasion, it will grow sometimes longer, and sometimes shorter, as the shaddow doth,
For fancy, and opinion, and persuasion, it will grow sometime longer, and sometime shorter, as the shadow does,
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whereas the body of the thing is the same;
whereas the body of the thing is the same;
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but when your eye is vpon the Word, when you rest vpon that, then your perswasion will continue the same as the Word continues.
but when your eye is upon the Word, when you rest upon that, then your persuasion will continue the same as the Word continues.
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Indeed, your comfort may be sometimes more, sometimes lesse;
Indeed, your Comfort may be sometime more, sometime less;
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but when it is pitched vpon the sure Word, that is it that will bring you comfort in the working of it, to obserue the method and degrees of it.
but when it is pitched upon the sure Word, that is it that will bring you Comfort in the working of it, to observe the method and Degrees of it.
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Indeed, my beloued, it is a point of another nature to beleeue then the world thinks of;
Indeed, my Beloved, it is a point of Another nature to believe then the world thinks of;
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therefore examine, and recall, and vnderstand this Doctrine that we haue now taught you distinctly, it will be worth all your labour,
Therefore examine, and Recall, and understand this Doctrine that we have now taught you distinctly, it will be worth all your labour,
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for the present you shall haue a good conscience, and the assurance of Gods fauour,
for the present you shall have a good conscience, and the assurance of God's favour,
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and when death comes, the right vnderstanding of it will be worth all the world besides.
and when death comes, the right understanding of it will be worth all the world beside.
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It is said of the second ground, that they fell away, because they had no roote in themselues:
It is said of the second ground, that they fell away, Because they had no root in themselves:
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they had some root, but their faith was pitched vpon a generall Doctrine, vpon a generall perswasion, that hath a kinde of roote,
they had Some root, but their faith was pitched upon a general Doctrine, upon a general persuasion, that hath a kind of root,
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but it hath no roote in it selfe:
but it hath no root in it self:
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so many Christians goe farre, and they doe much, but they haue no roote in themselues, that is, they doe not vnderstand distinctly,
so many Christians go Far, and they do much, but they have no root in themselves, that is, they do not understand distinctly,
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and throughly, the grounds vpon which their faith is built, they see not a sure ground for it in the Word of GOD, they know not how faith is built vpon the •ure corner stone;
and thoroughly, the grounds upon which their faith is built, they see not a sure ground for it in the Word of GOD, they know not how faith is built upon the •ure corner stone;
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for CHRIST is that sure corner stone, he that is built vpon him shall neuer be ashamed, wee should learne therefore not to giue ouer till wee be rooted and grounded.
for CHRIST is that sure corner stone, he that is built upon him shall never be ashamed, we should Learn Therefore not to give over till we be rooted and grounded.
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If a man should aske many peop•e, What is the reason that you are perswaded that your sinnes are forgiuen? (for you ought to build that vpon an infallible ground) I• it be no more but because you are perswaded, it is nothing;
If a man should ask many peop•e, What is the reason that you Are persuaded that your Sins Are forgiven? (for you ought to built that upon an infallible ground) I• it be no more but Because you Are persuaded, it is nothing;
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but if you can say, My sinnes are forgiuen, because I haue Christ, and he that hath the Sonne hath life, I haue the sure Word of God for it, God cannot lye, he is Truth it selfe that hath said it,
but if you can say, My Sins Are forgiven, Because I have christ, and he that hath the Son hath life, I have the sure Word of God for it, God cannot lie, he is Truth it self that hath said it,
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and he hath offered CHRIST to euery creature vnder Heauen; then is the ground good, thou maist take him boldly, being within that number. So much for this time. FINIS.
and he hath offered CHRIST to every creature under Heaven; then is the ground good, thou Mayest take him boldly, being within that number. So much for this time. FINIS.
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OF FAITH. The fourth Sermon. ROM. 1.17. For by it the righteousnesse of God is reuealed from Faith to Faith:
OF FAITH. The fourth Sermon. ROM. 1.17. For by it the righteousness of God is revealed from Faith to Faith:
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As it is written, The iust shall liue by Faith.
As it is written, The just shall live by Faith.
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THe next thing to bee done is this, to draw the will to take the promises;
THe next thing to be done is this, to draw the will to take the promises;
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for, though the vnderstanding rightly apprehend all that is deliuered in the Word, yet except the will bee bowed,
for, though the understanding rightly apprehend all that is Delivered in the Word, yet except the will be bowed,
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except we incline, and be willing to embrace these offers, and willingly take Christ vpon these conditions, the thing is not done;
except we incline, and be willing to embrace these offers, and willingly take christ upon these conditions, the thing is not done;
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for, I say, iustifying faith is as well in the will as in the vnderstanding: for that which I deliuer now, is built vpon that which I deliuered before;
for, I say, justifying faith is as well in the will as in the understanding: for that which I deliver now, is built upon that which I Delivered before;
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and I speake chiefly to those that vnderstand the premises, or else you will not fully vnderstand that we are now about.
and I speak chiefly to those that understand the premises, or Else you will not Fully understand that we Are now about.
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But seeing that the will hath a part in faith as well as the vnderstanding, the second thing is to draw the will:
But seeing that the will hath a part in faith as well as the understanding, the second thing is to draw the will:
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But how is that done? This is the worke of God, hee onely hath the soueraignety ouer the will and affections of a man, it is the great prerogatiue of GOD,
But how is that done? This is the work of God, he only hath the sovereignty over the will and affections of a man, it is the great prerogative of GOD,
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when a businesse is to be done with the will and affections, GOD must perswade it,
when a business is to be done with the will and affections, GOD must persuade it,
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as in Noah's speech, God perswade Iapheth to dwell in the Tents of Sem:
as in Noah's speech, God persuade Japheth to dwell in the Tents of Sem:
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As if he should say, I may perswade in vaine, except GOD put to his hand to the worke:
As if he should say, I may persuade in vain, except GOD put to his hand to the work:
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So it is the property of the Spirit to conuince; as Ioh. 16. The Spirit shall conuince the World of sinne and righteousnesse.
So it is the property of the Spirit to convince; as John 16. The Spirit shall convince the World of sin and righteousness.
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That is, he shall shew men their sinnes, and their neede, and withall conuince them, and perswade them to take Christs righteousnes.
That is, he shall show men their Sins, and their need, and withal convince them, and persuade them to take Christ righteousness.
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Thus I say, it is GOD that draweth the will, it is he that puts a strong instinct into the heart of man, it is he that must worke on the heart, as in Ioh. 6.44. None can come to me except the Father draw him.
Thus I say, it is GOD that draws the will, it is he that puts a strong instinct into the heart of man, it is he that must work on the heart, as in John 6.44. None can come to me except the Father draw him.
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How shall that be done? If GOD doth once draw a man, hee will haue no rest till he haue Christ, hee will not bee at quiet till he haue gotten him:
How shall that be done? If GOD does once draw a man, he will have no rest till he have christ, he will not be At quiet till he have got him:
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compare that place, None come to me except the Father draw him, with that Cant. 2.3.
compare that place, None come to me except the Father draw him, with that Cant 2.3.
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Draw vs, and we will runne after thee, it is not such drawing as when a man is drawne by force, Draw us, and we will run After thee, it is not such drawing as when a man is drawn by force,
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but it is a drawing which is done by changing the will and affections, when GOD alters the bent of the mind,
but it is a drawing which is done by changing the will and affections, when GOD alters the bent of the mind,
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when GOD iustifies a man, hee will affect a mans heart so, that hee shall bee so affected with Christ,
when GOD Justifies a man, he will affect a men heart so, that he shall be so affected with christ,
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as that he shall haue no rest till he haue him;
as that he shall have no rest till he have him;
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when he doth see his neede of him, he shall not giue ouer, till he be assured that he is reconciled to him:
when he does see his need of him, he shall not give over, till he be assured that he is reconciled to him:
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Draw vs, and we will runne after thee: It is such a drawing as is called the teaching of GOD: Ioh. 6.45. Ye shall be taught of God: Draw us, and we will run After thee: It is such a drawing as is called the teaching of GOD: John 6.45. You shall be taught of God:
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that is, when GOD comes to teach a thing, he boweth the will and affections to doe it.
that is, when GOD comes to teach a thing, he boweth the will and affections to do it.
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Wee heeretofore exemplified this by the similitude of the Ant, and the Bee, and other creatures, they are said to be taught of GOD,
we heretofore exemplified this by the similitude of the Ant, and the Bee, and other creatures, they Are said to be taught of GOD,
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when GOD puts a strong instinct into them to doe such and such a thing, he teacheth them to doe this and this:
when GOD puts a strong instinct into them to do such and such a thing, he Teaches them to do this and this:
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So GOD teacheth men to come to Christ, that is, he puts a strong inclination into their hearts,
So GOD Teaches men to come to christ, that is, he puts a strong inclination into their hearts,
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and when that is there once, they can haue no rest;
and when that is there once, they can have no rest;
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as the Iron cannot rest till it come to the Loadstone, and as the stone cannot rest till it come to the center,
as the Iron cannot rest till it come to the Loadstone, and as the stone cannot rest till it come to the centre,
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so the heart of man, when GOD draweth it, when hee hath changed the will,
so the heart of man, when GOD draws it, when he hath changed the will,
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then hee findes such a disposition in him as was in the Spouse, Cant. 2. She fought him whom her soule loued, she sought him by night,
then he finds such a disposition in him as was in the Spouse, Cant 2. She fought him whom her soul loved, she sought him by night,
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and by day, she sought him in the street, and among the Watchmen, and neuer rested vntill shee had found him:
and by day, she sought him in the street, and among the Watchmen, and never rested until she had found him:
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So when GOD hath drawne a mans heart, when hee hath inclined a mans will to embrace Christ, hee is neuer satisfied vntill he haue found him.
So when GOD hath drawn a men heart, when he hath inclined a men will to embrace christ, he is never satisfied until he have found him.
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But, you will say, GOD doth this by meanes, he vseth Arguments to draw the will.
But, you will say, GOD does this by means, he uses Arguments to draw the will.
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It is true, The Question therefore is, How GOD doth this: we will propound 3. meanes by which GOD doth vsually doe it.
It is true, The Question Therefore is, How GOD does this: we will propound 3. means by which GOD does usually do it.
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First, the will is drawne, by being perswaded what the miserable condition of a man is that is not yet come to CHRIST, that hath not yet taken him, that hath not gotten the pardon and forgiuenesse of his sinnes, that hath not got assurance that Christ hath receiued him to mercy. First, the will is drawn, by being persuaded what the miserable condition of a man is that is not yet come to CHRIST, that hath not yet taken him, that hath not got the pardon and forgiveness of his Sins, that hath not god assurance that christ hath received him to mercy.
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The second thing is, the good that he shall get by it.
The second thing is, the good that he shall get by it.
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The third thing is, that he shall not lose his labour if he doe attempt it.
The third thing is, that he shall not loose his labour if he do attempt it.
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The first thing, I say, that drawes vs to CHRIST, is to consider how miserable wee are without him, The First thing, I say, that draws us to CHRIST, is to Consider how miserable we Are without him,
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if men were perswaded of this, they would more seeke him. It is true, if a man could liue alone he would not come to him:
if men were persuaded of this, they would more seek him. It is true, if a man could live alone he would not come to him:
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take Rebels, & Pyrates, if they were able to maintaine themselues abroad, if they could be as happy in rebellion as in receiuing mercie, they would neuer come in:
take Rebels, & Pirates, if they were able to maintain themselves abroad, if they could be as happy in rebellion as in receiving mercy, they would never come in:
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So it is in this case, If we be brought to this exigent, that we see wee cannot hold out any longer, we are not stronger then he,
So it is in this case, If we be brought to this exigent, that we see we cannot hold out any longer, we Are not Stronger then he,
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as the Apostle saith, 1 Cor. 10. Are we stronger then he? when a man is perswaded of that,
as the Apostle Says, 1 Cor. 10. are we Stronger then he? when a man is persuaded of that,
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when a man seeth this necessity is laid vpon him, or else he perisheth, then he will come in:
when a man sees this necessity is laid upon him, or Else he Perishes, then he will come in:
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So take a seruant or a sonne, if he be able to liue from his Father,
So take a servant or a son, if he be able to live from his Father,
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or Masters house, perhaps he will run at ryot still;
or Masters house, perhaps he will run At riot still;
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but when he seeth he cannot haue so much as huskes, hee can haue nothing to sustaine him, that is it that will bring him home:
but when he sees he cannot have so much as husks, he can have nothing to sustain him, that is it that will bring him home:
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So take a Wife, a Spouse, if one come to wooe her, if she be able to liue without him, it may be she will refuse him,
So take a Wife, a Spouse, if one come to woo her, if she be able to live without him, it may be she will refuse him,
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but if the case be so that she cannot subsist, but the Creditors will come vpon her, she must needs haue a Husband to protect her, to be a barre and a couering vnto her,
but if the case be so that she cannot subsist, but the Creditors will come upon her, she must needs have a Husband to Pact her, to be a bar and a covering unto her,
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now she seeth a necessity of it:
now she sees a necessity of it:
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Therefore we say the Law driues men vnto CHRIST, and the Law doth it by shewing a man his sinne,
Therefore we say the Law drives men unto CHRIST, and the Law does it by showing a man his sin,
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and the curse due to it, by shewing a man his vilenesse, and if this will not doe it,
and the curse due to it, by showing a man his vileness, and if this will not do it,
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then it shewes him the curse;
then it shows him the curse;
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when a man sees the misery that the Law brings vpon him, and pronounceth against him, that he is condemned, that perswades him:
when a man sees the misery that the Law brings upon him, and pronounceth against him, that he is condemned, that persuades him:
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Therefore the Law drawes a man, and the sence of his misery, shewing him that hee is out of CHRIST, this drawes him to consider that GOD is his enemy, that all the creatures are his enemies,:
Therefore the Law draws a man, and the sense of his misery, showing him that he is out of CHRIST, this draws him to Consider that GOD is his enemy, that all the creatures Are his enemies,:
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for if GOD bee thine enemy, then needes must all the creatures be so, because they turne with him to and fro,
for if GOD be thine enemy, then needs must all the creatures be so, Because they turn with him to and from,
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as an Armie turnes at the becke of the Generall.
as an Army turns At the beck of the General.
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Now to haue GOD and the creatures to bee a mans enemy, to haue euery thing to worke together for a mans hurt;
Now to have GOD and the creatures to be a men enemy, to have every thing to work together for a men hurt;
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prosperity slaies him, and aduersity is not a Plaster or Medicine, but a poyson to him, euery thing ioynes for his hurt;
Prosperity slays him, and adversity is not a Plaster or Medicine, but a poison to him, every thing joins for his hurt;
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the Word, which is the sauour of life to others, is the sauour of death to him;
the Word, which is the savour of life to Others, is the savour of death to him;
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the Sacraments, which are a meanes to conuey grace and assurance to others, it is a meanes to conuey Satan to his heart, it increaseth his condemnation and his iudgement,
the Sacraments, which Are a means to convey grace and assurance to Others, it is a means to convey Satan to his heart, it increases his condemnation and his judgement,
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when the wrath of GOD abides vpon a man; t•at is, it shall be vpon him for eternity hereafter:
when the wrath of GOD abides upon a man; t•at is, it shall be upon him for eternity hereafter:
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for he that hath not the Sonne, hath not life, Ioh. 3. vlt. when a man seriously considers all this,
for he that hath not the Son, hath not life, John 3. Ult. when a man seriously considers all this,
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when he seeth what case he is in, that he cannot liue without CHRIST, this will be one thing that boweth and inclineth the will to come in and take CHRIST: but this is not all.
when he sees what case he is in, that he cannot live without CHRIST, this will be one thing that boweth and Inclineth the will to come in and take CHRIST: but this is not all.
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But in the second place, a man will know what good he shall haue by such a Husband; But in the second place, a man will know what good he shall have by such a Husband;
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and indeed, if this were all, hee could neuer marry out of loue, and if he doe not, it can be no match:
and indeed, if this were all, he could never marry out of love, and if he do not, it can be no match:
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Therefore we must finde some good, some excellencie in CHRIST;
Therefore we must find Some good, Some excellency in CHRIST;
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and this is the second thing that drawes the will, If we take him, we shall haue all his wealth,
and this is the second thing that draws the will, If we take him, we shall have all his wealth,
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and all his honour, all the ioy and pleasure he can afford, we shall haue all his wealth;
and all his honour, all the joy and pleasure he can afford, we shall have all his wealth;
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that is, goe to the whole Vniuerse, and see what there is profitable or comfortable to the sons of men,
that is, go to the Whole Universe, and see what there is profitable or comfortable to the Sons of men,
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and all that is ours, whether it be Paul, or Apollo, or Cephas, or the world,
and all that is ours, whither it be Paul, or Apollo, or Cephas, or the world,
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or life, or death, or things present, or things to come, all is yours, you are Christs,
or life, or death, or things present, or things to come, all is yours, you Are Christ,
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and Christ is Gods, all this is yours.
and christ is God's, all this is yours.
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As for the things of the world, if we take him once, we haue all these:
As for the things of the world, if we take him once, we have all these:
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would not a man desire all these, Is not this a strong argument to moue a man to take Christ, that all the Angels in Heauen, all the excellent Ministers on the Earth, (that are next to Angels) they are all his seruants;
would not a man desire all these, Is not this a strong argument to move a man to take christ, that all the Angels in Heaven, all the excellent Ministers on the Earth, (that Are next to Angels) they Are all his Servants;
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God hath bestowed these gifts for his sake, they are set aworke for the furthering of his saluation:
God hath bestowed these Gifts for his sake, they Are Set awork for the furthering of his salvation:
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and the Angels, you know, are ministring Spirits, sent forth for the good of the Elect;
and the Angels, you know, Are ministering Spirits, sent forth for the good of the Elect;
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for the World, as the Apostle saith, that is, whatsoeuer is in the World, all the good and all the euill in the world,
for the World, as the Apostle Says, that is, whatsoever is in the World, all the good and all the evil in the world,
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euen that euill doth him seruice, the afflictions, and persecutions, and stormes, driue him to his hauen, aswell as faire gales;
even that evil does him service, the afflictions, and persecutions, and storms, driven him to his Haven, aswell as fair gales;
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euery thing scoures him, doth him some good or other, all in the world is his, both life and death;
every thing scours him, does him Some good or other, all in the world is his, both life and death;
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that is, whatsoeuer belongs to this life or another, all is for his seruice;
that is, whatsoever belongs to this life or Another, all is for his service;
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& not that only, but when death comes, that a man thinks is the greatest enemy;
& not that only, but when death comes, that a man thinks is the greatest enemy;
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that there is no good in death, yet that doth him good, it heales our sins, it is a meanes of happines;
that there is no good in death, yet that does him good, it heals our Sins, it is a means of happiness;
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in a word, when the Apostle could say no more, things present, or things to come;
in a word, when the Apostle could say no more, things present, or things to come;
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for a man should looke to both:
for a man should look to both:
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as heauen will not content him without the things of this life, so the things of this life will not content him without Heauen;
as heaven will not content him without the things of this life, so the things of this life will not content him without Heaven;
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but when there is both, the minde is satisfied.
but when there is both, the mind is satisfied.
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Now when a man considers what wealth he hath by Christ, and againe, that he shall haue all his honour;
Now when a man considers what wealth he hath by christ, and again, that he shall have all his honour;
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now looke what honour Christ hath, the same he hath by matching with him; hauing him wee haue all things:
now look what honour christ hath, the same he hath by matching with him; having him we have all things:
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If a man could enter into a serious consideration of this, to thinke that he is a King, that he is an heyre of all things, that all the promises doe belong to him;
If a man could enter into a serious consideration of this, to think that he is a King, that he is an heir of all things, that all the promises do belong to him;
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doe but thinke with your selues, if any of you should be raised from a meane ordinary condition, to bee made an earthly Prince,
do but think with your selves, if any of you should be raised from a mean ordinary condition, to be made an earthly Prince,
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how would you bee affected with it? would it not put other thoughts into you? Why should you not beleeue spirituall priuiledges to be as reall? Why should you not reioyce more in them? they are more durable, they are more excellent, they haue all in them the other haue:
how would you be affected with it? would it not put other thoughts into you? Why should you not believe spiritual privileges to be as real? Why should you not rejoice more in them? they Are more durable, they Are more excellent, they have all in them the other have:
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Indeede they are things that are not seene with the eye, they are spirituall, they are things that are enioyed and reserued for afterward,
Indeed they Are things that Are not seen with the eye, they Are spiritual, they Are things that Are enjoyed and reserved for afterwards,
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but yet there is much for the present: Learne to consider this, and it would draw and moue you;
but yet there is much for the present: Learn to Consider this, and it would draw and move you;
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but because these things are looked on with a generall eye, as matters of fancy and speculation, they are looked on as things that are rather talked of, we see no such thing, we haue no feeling of them,
but Because these things Are looked on with a general eye, as matters of fancy and speculation, they Are looked on as things that Are rather talked of, we see no such thing, we have no feeling of them,
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therefore wee doe not affect them: but we should labour to beleeue this: The Scripture often mentions and repeates this, Yee are a Royall Priesthood, Heyres with CHRIST.
Therefore we do not affect them: but we should labour to believe this: The Scripture often mentions and repeats this, Ye Are a Royal Priesthood, Heirs with CHRIST.
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Labour to come to this disjunction, if these things be not so, why doe you beleeue them at all? if they be so,
Labour to come to this disjunction, if these things be not so, why do you believe them At all? if they be so,
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why doe you not reioyce in them, proportionable to these priuiledges? And so for Joy;
why do you not rejoice in them, proportionable to these privileges? And so for Joy;
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at his right hand there are Joyes and pleasures for euermore.
At his right hand there Are Joys and pleasures for evermore.
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And as it is so for eternity, so the neerer wee draw to him in this life, the more pleasure we haue;
And as it is so for eternity, so the nearer we draw to him in this life, the more pleasure we have;
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for he is the God of all comfort, the neerer we are to him, the more comfort, all the wayes of wisdome are wayes of pleasure,
for he is the God of all Comfort, the nearer we Are to him, the more Comfort, all the ways of Wisdom Are ways of pleasure,
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because they leade neerer to GOD who is the cause of all comfort, So that is the second thing to consider, the good you shall haue by CHRIST when once you see how miserable you are without him,
Because they lead nearer to GOD who is the cause of all Comfort, So that is the second thing to Consider, the good you shall have by CHRIST when once you see how miserable you Are without him,
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and that you shall gaine so much by him.
and that you shall gain so much by him.
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Now in the third place, there is one thing remaining, How shall I haue him? I may attempt it,
Now in the third place, there is one thing remaining, How shall I have him? I may attempt it,
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and goe without him, I may seeke, and be denyed: and therefore, in the third place, you shall be sure to obtaine;
and go without him, I may seek, and be denied: and Therefore, in the third place, you shall be sure to obtain;
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that is a great meanes to encourage vs to come vnto him, when you see you shall not faile, there is nothing can hinder on your part,
that is a great means to encourage us to come unto him, when you see you shall not fail, there is nothing can hinder on your part,
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as you haue heard of in the precedent condition; there is required but an earnest hunger and thirst after him, he iustifies the vngodly,
as you have herd of in the precedent condition; there is required but an earnest hunger and thirst After him, he Justifies the ungodly,
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and therefore nothing can hinder on your parts: and therefore if any thing hinder it, it must be on GODS part.
and Therefore nothing can hinder on your parts: and Therefore if any thing hinder it, it must be on GOD'S part.
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Now what is there on GODS part that hinders? He hath promised, and bound himselfe,
Now what is there on GOD'S part that hinders? He hath promised, and bound himself,
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and he will not goe from his Word, he will not deny himselfe:
and he will not go from his Word, he will not deny himself:
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and therefore when there is no hinderance on neither part, then why doe you not beleeue? If you will consider Christ, and see how he describes himselfe in the Word,
and Therefore when there is no hindrance on neither part, then why do you not believe? If you will Consider christ, and see how he describes himself in the Word,
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if you looke vnto all those arguments that are propounded vnto vs therein, to perswade vs, you will make no question,
if you look unto all those Arguments that Are propounded unto us therein, to persuade us, you will make no question,
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but if you are willing to come, you are sure to receiue him, you shall haue remission of all your sinnes:
but if you Are willing to come, you Are sure to receive him, you shall have remission of all your Sins:
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If you consider, first those speeches in E••kiel, I desire not the death of a sinner: If you Consider, First those Speeches in E••kiel, I desire not the death of a sinner:
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and Why will ye dye, O ye house of Israel? such expostulations are very frequent;
and Why will you die, Oh you house of Israel? such expostulations Are very frequent;
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Oh that my people would returne: and How often would I haue gathered you, as the Henne gathereth her Chickens :O that my people would return: and How often would I have gathered you, as the Hen gathereth her Chickens:
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I say, these are the speeches of GOD, and GOD speakes as he meanes;
I say, these Are the Speeches of GOD, and GOD speaks as he means;
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you shall finde by the manner, and the fashion, and the figure of the speeches, that GOD desires it earnestly:
you shall find by the manner, and the fashion, and the figure of the Speeches, that GOD Desires it earnestly:
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Why will ye dye, O ye house of Israel? by way of interrogations: and, Oh that my people would doe thus and thus:Why will you die, Oh you house of Israel? by Way of interrogations: and, O that my people would do thus and thus:
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Euen this GOD desires, that a sinner would returne.
Even this GOD Desires, that a sinner would return.
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There is no action that God doth, but he doth it willingly, that he forgiues sinners, that hee receiues those men that will come home vnto him.
There is no actium that God does, but he does it willingly, that he forgives Sinners, that he receives those men that will come home unto him.
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You see in the Father of the Prodigall, that doth expresse the disposition of GOD, hee runnes to meete his Sonne, hee was the forwarder of the two, hee fals vpon him,
You see in the Father of the Prodigal, that does express the disposition of GOD, he runs to meet his Son, he was the forwarder of the two, he falls upon him,
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and kisseth him, hee could not expresse his ioy for his comming home: such is the disposition of GOD:
and Kisses him, he could not express his joy for his coming home: such is the disposition of GOD:
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I take no delight, as I ••ue, saith the LORD, in the death of a sinner :I take no delight, as I ••ue, Says the LORD, in the death of a sinner:
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but rather that he should liue.
but rather that he should live.
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And therefore when GOD saith it, wee haue a surer Word, you should better thinke of it, vndoubtedly hee will receiue you to mercie.
And Therefore when GOD Says it, we have a Surer Word, you should better think of it, undoubtedly he will receive you to mercy.
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Againe, consider how Christ did in the daies of his flesh, how he behaued himself then, was he not exceeding gentle to all that came vnto him, exceeding compassionate and pittifull, ready to heale euery one, ready to doe any thing that was requested of him, that he denyed not any that was importunate with him:
Again, Consider how christ did in the days of his Flesh, how he behaved himself then, was he not exceeding gentle to all that Come unto him, exceeding compassionate and pitiful, ready to heal every one, ready to do any thing that was requested of him, that he denied not any that was importunate with him:
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do you thinke that he hath put off that disposition;
do you think that he hath put off that disposition;
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is he not the same still? as it is in the Hebrewes, Is he not a mercifull High Priest still? and that the bowels of compassion in him melt ouer a straying sinner,
is he not the same still? as it is in the Hebrews, Is he not a merciful High Priest still? and that the bowels of compassion in him melt over a straying sinner,
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and is ready to receiue him, his bowels yearne within him, and ther•fore doubt not but the Lord will receiue you.
and is ready to receive him, his bowels yearn within him, and ther•fore doubt not but the Lord will receive you.
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Againe, of necessity hee must receiue you, or else the blood of CHRIST were in vaine, his Crosse and death were of none effect:
Again, of necessity he must receive you, or Else the blood of CHRIST were in vain, his Cross and death were of none Effect:
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What now can make the death of CHRIST to be of none effect, but when it is not regarded,
What now can make the death of CHRIST to be of none Effect, but when it is not regarded,
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when his blood is trampled vnder feere and despised of men, when it doth no good,
when his blood is trampled under Fear and despised of men, when it does no good,
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when it is not improued for the purpose it was shed for? Doe you thinke that GOD sent his onely Sonne from Heauen, to dye a cursed death,
when it is not improved for the purpose it was shed for? Do you think that GOD sent his only Son from Heaven, to die a cursed death,
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and would hee haue his blood shed in vaine? Now except hee should receiue poore sinners when they come, the death of CHRIST should be of none effect:
and would he have his blood shed in vain? Now except he should receive poor Sinners when they come, the death of CHRIST should be of none Effect:
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And therefore it cannot be but GOD must be ready to receiue them.
And Therefore it cannot be but GOD must be ready to receive them.
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So that there is no difficulty in him, all the difficulty is in our selues, we are not willing to come.
So that there is no difficulty in him, all the difficulty is in our selves, we Are not willing to come.
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Againe, if we consider what he hath done for others, how many hee hath receiued to mercie, Again, if we Consider what he hath done for Others, how many he hath received to mercy,
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when one sees such Rebels receiued to mercie, and considers with himselfe, and thinkes how he gaue pardon to Manasses of his sinnes, which were crying sinnes,
when one sees such Rebels received to mercy, and considers with himself, and thinks how he gave pardon to Manasses of his Sins, which were crying Sins,
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and of an extraordinary nature, sinnes that were of long continuance;
and of an extraordinary nature, Sins that were of long Continuance;
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he forgaue Mary Magdalens sinnes, he forgaue these greater sinners, and why should he not forgiue me? If one should come to a Physician, of whom he hath heard a great fame,
he forgave Marry Magdalene Sins, he forgave these greater Sinners, and why should he not forgive me? If one should come to a physician, of whom he hath herd a great fame,
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and if he should meet with hundreds by the way of his Patients, and all of them should tell him he hath cured them,
and if he should meet with hundreds by the Way of his Patients, and all of them should tell him he hath cured them,
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and healed them, it would encourage a man to go on with confidence.
and healed them, it would encourage a man to go on with confidence.
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Or if one should come to a Well of which he hath heard much, and should meete with hundreds of people by the way,
Or if one should come to a Well of which he hath herd much, and should meet with hundreds of people by the Way,
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and all of them should tell him, we haue beene at the Well, and it hath cured vs,
and all of them should tell him, we have been At the Well, and it hath cured us,
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and made vs whole, this would encourage a man to goe with confidence, because of the multitude that haue tryed the experience of it:
and made us Whole, this would encourage a man to go with confidence, Because of the multitude that have tried the experience of it:
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so we should runne to CHRIST;
so we should run to CHRIST;
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when so many thousands haue beene forgiuen, why should not these perswade vs that he is ready to forgiue vs,
when so many thousands have been forgiven, why should not these persuade us that he is ready to forgive us,
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as Paul saith, he hath shewed mercy to me, that others might beleeue in GOD, I am an example for them to trust in God :
as Paul Says, he hath showed mercy to me, that Others might believe in GOD, I am an Exampl for them to trust in God:
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therefore when we see he hath forgiuen others so many and so great sins, why should we doubt?
Therefore when we see he hath forgiven Others so many and so great Sins, why should we doubt?
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Againe, if CHRIST should not be ready to receiue vs, no flesh should be saued, nor there is no man that would feare him, or heare him; Psal. 130.3. there the same argument is vsed;
Again, if CHRIST should not be ready to receive us, no Flesh should be saved, nor there is no man that would Fear him, or hear him; Psalm 130.3. there the same argument is used;
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If thou, Lord, shouldst marke iniquity, who should stand? but there is mercy with thee that thou maist be feared. If thou, Lord, Shouldst mark iniquity, who should stand? but there is mercy with thee that thou Mayest be feared.
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That is, if GOD should not be pittifull to mankinde, and ready to receiue them, notwithstanding their manifold failings,
That is, if GOD should not be pitiful to mankind, and ready to receive them, notwithstanding their manifold failings,
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and infirmities, and rebellions they are subiect vnto, no flesh should be saued, but all the world should perish.
and infirmities, and rebellions they Are Subject unto, no Flesh should be saved, but all the world should perish.
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Againe, not so onely, but GOD himselfe should not be worshipped, men would not regard him; men would not serue him:
Again, not so only, but GOD himself should not be worshipped, men would not regard him; men would not serve him:
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Therefore, I say, of necessity GOD must haue mercy vpon men, that they may feare him,
Therefore, I say, of necessity GOD must have mercy upon men, that they may Fear him,
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and serue him, and that men may be willing to serue.
and serve him, and that men may be willing to serve.
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Take a hard Master, a cruell King, a man that shuts out men, and excludes them that haue no hope, there is none that will serue such a man, there is no man that will come in to him;
Take a hard Master, a cruel King, a man that shuts out men, and excludes them that have no hope, there is none that will serve such a man, there is no man that will come in to him;
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but there is mercy with the Lord that he may be feared and worshipped, and men may come in and worship him:
but there is mercy with the Lord that he may be feared and worshipped, and men may come in and worship him:
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and therefore doubt not but Christ is willing to receiue you.
and Therefore doubt not but christ is willing to receive you.
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If all this will not perswade you, yet in Esay 55. there is one thing more, if it will not enter into your thoughts;
If all this will not persuade you, yet in Isaiah 55. there is one thing more, if it will not enter into your thoughts;
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If you thinke your condition be such, if you thinke your sinnes so circumstantiated, as I may say, that they are committed in such a manner, that you thinke,
If you think your condition be such, if you think your Sins so circumstantiated, as I may say, that they Are committed in such a manner, that you think,
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though others haue beene forgiuen, yet you cannot, it passeth your thoughts, you know not how to imagine it;
though Others have been forgiven, yet you cannot, it passes your thoughts, you know not how to imagine it;
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yet know, his mercie is aboue all: a man must hold that conclusion still. And if this alone will not perswade me, yet when all this is put together,
yet know, his mercy is above all: a man must hold that conclusion still. And if this alone will not persuade me, yet when all this is put together,
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when I see the misery of a man without CHRIST, when I see I shall be happy with him,
when I see the misery of a man without CHRIST, when I see I shall be happy with him,
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when I see it is of necessity, and if I come I shall certainely be receiued, he cannot refuse me, all this will helpe to perswade a man;
when I see it is of necessity, and if I come I shall Certainly be received, he cannot refuse me, all this will help to persuade a man;
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this you should learne to presse vpon your own hearts, wee that are the Ministers of CHRIST are bound to doe it:
this you should Learn to press upon your own hearts, we that Are the Ministers of CHRIST Are bound to do it:
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and therefore he hath sent vs out to compell men to come in, that his House may be full:
and Therefore he hath sent us out to compel men to come in, that his House may be full:
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therefore he commands them to goe vnto the high-way, and vnto the hedges, and compell men to come in. (And what is that?) That is, be so importunate with them, promise them, threaten them, command them in the Name of Christ to consent and come in, GOD would faine haue his House filled, he hath killed his fatlings, hee would not haue his Table ready, and haue no guests;
Therefore he commands them to go unto the highway, and unto the hedges, and compel men to come in. (And what is that?) That is, be so importunate with them, promise them, threaten them, command them in the Name of christ to consent and come in, GOD would feign have his House filled, he hath killed his fatlings, he would not have his Table ready, and have no guests;
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he would haue his House filled, that his Table might not be prepared in vaine ▪ and that it may not be in vaine, we are to inuite you to this marriage, we are to inuite you to these fatlings, to this Wine and Milke;
he would have his House filled, that his Table might not be prepared in vain ▪ and that it may not be in vain, we Are to invite you to this marriage, we Are to invite you to these fatlings, to this Wine and Milk;
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it is a banquet, and a banquet you know what it is;
it is a banquet, and a banquet you know what it is;
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In a banquet there is as much as will cheere the body, a concourse of all pleasant things;
In a banquet there is as much as will cheer the body, a concourse of all pleasant things;
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Such things are in Christ, there is spirituall comfort, a concourse, a heape of all spirituall ioy and comfort, of all precious things you can finde;
Such things Are in christ, there is spiritual Comfort, a concourse, a heap of all spiritual joy and Comfort, of all precious things you can find;
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and if you will come and taste, you shall haue all his Jewels, all his Graces, to beautifie and to adorne you withall:
and if you will come and taste, you shall have all his Jewels, all his Graces, to beautify and to adorn you withal:
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let this perswade you to come in.
let this persuade you to come in.
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But some may object, If I come in, I must lose my right eye, or my right hand, I must part with my lusts, which are as deare to me as these members.
But Some may Object, If I come in, I must loose my right eye, or my right hand, I must part with my Lustiest, which Are as deer to me as these members.
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I will be briefe for t•is point, because I will finish the Text at this time,
I will be brief for t•is point, Because I will finish the Text At this time,
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and will answer it euen as CHRIST doth, Matth. 5. It is true, we must doe so,
and will answer it even as CHRIST does, Matthew 5. It is true, we must do so,
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but then remember we shall haue heauen for our labour:
but then Remember we shall have heaven for our labour:
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if Heauen be not worthy losing of a right eye, or a right hand, keepe thine eye still,
if Heaven be not worthy losing of a right eye, or a right hand, keep thine eye still,
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if thou wilt needs keepe it, but thou shalt be sure to goe to hell: There needs no other answer, doe but seriously consider of this;
if thou wilt needs keep it, but thou shalt be sure to go to hell: There needs no other answer, do but seriously Consider of this;
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If I will, I may keepe this lust, this fleshly desire, but certainely that will leade me to hell.
If I will, I may keep this lust, this fleshly desire, but Certainly that will lead me to hell.
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Let that answer serue for this. But it may bee further obiected, If I doe thus, I must deny my selfe,
Let that answer serve for this. But it may be further objected, If I do thus, I must deny my self,
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and this is a difficult thing for a man to offer violence to himselfe, to crosse himselfe in all his desires, a man is able to doe much, he may be willing to take great paines,
and this is a difficult thing for a man to offer violence to himself, to cross himself in all his Desires, a man is able to do much, he may be willing to take great pains,
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and to suffer much, but to crosse himselfe still of his most inward desires that he hath, those that are most rooted in the soule, that sticke neere and close vnto him, this is difficult.
and to suffer much, but to cross himself still of his most inward Desires that he hath, those that Are most rooted in the soul, that stick near and close unto him, this is difficult.
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I answer, CHRIST is worthy of all these, thou shalt prouide better for thy selfe by doing this, there is another life in the regenerate part, I answer, CHRIST is worthy of all these, thou shalt provide better for thy self by doing this, there is Another life in the regenerate part,
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and it perfects that, though you destroy the flesh, and offer violence vnto that, yet there is the inward man that is growing vp daily, though the outward man faile:
and it perfects that, though you destroy the Flesh, and offer violence unto that, yet there is the inward man that is growing up daily, though the outward man fail:
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It is true, violence must be offered to the flesh, you must be content to part with pleasures,
It is true, violence must be offered to the Flesh, you must be content to part with pleasures,
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and the outward man in that sense must suffer somewhat, but remember what you gaine, there is the inward man that so much the more prouides for it selfe;
and the outward man in that sense must suffer somewhat, but Remember what you gain, there is the inward man that so much the more provides for it self;
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and if you will not then deny your selfe, you deny not your disease that will slay you.
and if you will not then deny your self, you deny not your disease that will slay you.
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If a man haue a disease that cries hard to him to haue such and such things giuen it, it is wisdome for him to deny it,
If a man have a disease that cries hard to him to have such and such things given it, it is Wisdom for him to deny it,
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because he nourisheth that that would destroy him: so herein himselfe is his disease, and to giue to that, is his destruction:
Because he Nourishes that that would destroy him: so herein himself is his disease, and to give to that, is his destruction:
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so that that which you call your selfe is your disease, and when you feed your selfe, you feed your disease:
so that that which you call your self is your disease, and when you feed your self, you feed your disease:
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and therfore euery one is to bee ruled by the Physicians aduice, who teacheth to doe othewise, CHRIST teacheth vs another way, which is for our health and safety:
and Therefore every one is to be ruled by the Physicians Advice, who Teaches to do otherwise, CHRIST Teaches us Another Way, which is for our health and safety:
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I cannot stand to presse that. But I shall endure persecution, and losse of friends; nay, perhaps losse of life.
I cannot stand to press that. But I shall endure persecution, and loss of Friends; nay, perhaps loss of life.
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I, but thou shalt receiue an hundred fold, thou shalt haue no losse by that bargaine, thou shalt finde Christ worth all that thou giuest him.
I, but thou shalt receive an hundred fold, thou shalt have no loss by that bargain, thou shalt find christ worth all that thou givest him.
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More I should adde, but I come to the last point. The righteousnesse of CHRIST is reuealed from faith to faith.
More I should add, but I come to the last point. The righteousness of CHRIST is revealed from faith to faith.
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The first poynt yee haue heard; that, Righteousnesse is reuealed and offered in the Gospell to as many as will take it. As also,
The First point ye have herd; that, Righteousness is revealed and offered in the Gospel to as many as will take it. As also,
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The second, That it is by faith by which we are made to partake of this righteousnesse, it is reuealed from faith to faith;
The second, That it is by faith by which we Are made to partake of this righteousness, it is revealed from faith to faith;
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that is, it is so reuealed as that it is taken by faith. The third point, that we are now to handle, is this, that,
that is, it is so revealed as that it is taken by faith. The third point, that we Are now to handle, is this, that,
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Faith admits degrees, and wee ought euery Christian to grow from degree to degree. Faith admits Degrees, and we ought every Christian to grow from degree to degree.
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In this proposition faith admits of degrees, and that we ought to grow from one degree to another, I finde two parts: In this proposition faith admits of Degrees, and that we ought to grow from one degree to Another, I find two parts:
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First, that there are degrees of faith. Secondly, that we ought to grow from degree to degree. First, that there Are Degrees of faith. Secondly, that we ought to grow from degree to degree.
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For the first, that I may run through them as briefely as I can, There are degrees in faith in these foure respects:
For the First, that I may run through them as briefly as I can, There Are Degrees in faith in these foure respects:
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as there are two acts of faith, one whereby we take Christ, and that we call a direct act, by which we truly lay hold on him,
as there Are two acts of faith, one whereby we take christ, and that we call a Direct act, by which we truly lay hold on him,
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& receiue him as our Lord and Sauiour.
& receive him as our Lord and Saviour.
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The second is that act of faith by which we know we haue receiued him, the reflect act which is assurance, both these receiue degrees:
The second is that act of faith by which we know we have received him, the reflect act which is assurance, both these receive Degrees:
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The first receiues degrees in three respects: the last receiues degrees, I will name but one, and so make vp the fourth.
The First receives Degrees in three respects: the last receives Degrees, I will name but one, and so make up the fourth.
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The first act by which we receiue and take Christ the Messias offered vnto vs, it admits this first degree, there is a great degree of perswasion that Christ is offered, The First act by which we receive and take christ the Messias offered unto us, it admits this First degree, there is a great degree of persuasion that christ is offered,
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and that hee is ours, that he is giuen by GOD the Father; and though I find this proposed in the Word, that Christ is giuen to vs,
and that he is ours, that he is given by GOD the Father; and though I find this proposed in the Word, that christ is given to us,
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yet there are degrees of the perswasion of the truth of this; and this we need not wonder at;
yet there Are Degrees of the persuasion of the truth of this; and this we need not wonder At;
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for though it be faith, and though the perswasion be true, and good, and firme, yet notwithstanding it may admit of degrees, else any man might obiect;
for though it be faith, and though the persuasion be true, and good, and firm, yet notwithstanding it may admit of Degrees, Else any man might Object;
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If a man be fully perswaded, what needes he more? If he be not fully perswaded, it is not faith; If a man be Fully persuaded, what needs he more? If he be not Fully persuaded, it is not faith;
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if he be fully perswaded, that makes it faith, and how can that admit degrees?
if he be Fully persuaded, that makes it faith, and how can that admit Degrees?
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I answer, it may, because there are degrees in the very perswasion, though the perswasion be good and true, I answer, it may, Because there Are Degrees in the very persuasion, though the persuasion be good and true,
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yet there are degrees in it:
yet there Are Degrees in it:
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As for example, there is such a proposition of Truth, which I am perswaded to beleeue by arguments that ouercome me, I must needes yeeld to it,
As for Exampl, there is such a proposition of Truth, which I am persuaded to believe by Arguments that overcome me, I must needs yield to it,
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and yet there are more arguments and reasons that may bee brought, that may worke a greater perswasion,
and yet there Are more Arguments and Reasons that may be brought, that may work a greater persuasion,
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as wee say, that may be more immediate to perswade vs of that conclusion:
as we say, that may be more immediate to persuade us of that conclusion:
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as, a man may see a thing by a little glimmering light of a candle, he may see it certainely and firmely,
as, a man may see a thing by a little glimmering Light of a candle, he may see it Certainly and firmly,
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but when there come more Candles or a Torch in, he may see more cleerely, although he saw it certainely before:
but when there come more Candles or a Torch in, he may see more clearly, although he saw it Certainly before:
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So the promises of God, we may behold them, and apply them to our selues to be sure and firme,
So the promises of God, we may behold them, and apply them to our selves to be sure and firm,
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and yet this may admit more degrees, when there is more light, and more arguments,
and yet this may admit more Degrees, when there is more Light, and more Arguments,
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when the Spirit of Adoption speakes more cleerely and fully to vs, there may be a greater degree of perswasion:
when the Spirit of Adoption speaks more clearly and Fully to us, there may be a greater degree of persuasion:
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and therefore that objection, that either it is not faith if there be doubting, or if it be firme in a man, he needes no more;
and Therefore that objection, that either it is not faith if there be doubting, or if it be firm in a man, he needs no more;
cc av d n1, cst av-d pn31 vbz xx n1 cs pc-acp vbi vvg, cc cs pn31 vbb j p-acp dt n1, pns31 vvz av-dx av-dc;
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I say, it is not so, for faith admits degrees, there is a full perswasion, Col. 2. which intimates there is a lesser faith then that:
I say, it is not so, for faith admits Degrees, there is a full persuasion, Col. 2. which intimates there is a lesser faith then that:
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As, you know, a Ship may be carried with a gentle gale of wind as well as with a stronger gale,
As, you know, a Ship may be carried with a gentle gale of wind as well as with a Stronger gale,
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though it goe not so fast, but it may be moued, it may be put on with a gentle wind as well as with a strong gale.
though it go not so fast, but it may be moved, it may be put on with a gentle wind as well as with a strong gale.
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So a Tree may be rooted, and rooted strongly and firmely, and yet may be more rooted afterward;
So a Tree may be rooted, and rooted strongly and firmly, and yet may be more rooted afterwards;
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The phrase of Scripture carries it so: Oh ye of little faith:
The phrase of Scripture carries it so: O you of little faith:
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there is a little faith, and therefore it implyes there is a strong faith, yet the least is accounted faith.
there is a little faith, and Therefore it Implies there is a strong faith, yet the least is accounted faith.
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So, Lord, I beleeue, helpe my vnbeliefe: it was vnbeliefe, and yet it was reckoned for beliefe.
So, Lord, I believe, help my unbelief: it was unbelief, and yet it was reckoned for belief.
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So our Sauiour said to Peter, Why doest thou doubt? Certainely Peter beleeued, or else hee could not cast himselfe vhon the water;
So our Saviour said to Peter, Why dost thou doubt? Certainly Peter believed, or Else he could not cast himself vhon the water;
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and yet there was doubting indeede mingled with it:
and yet there was doubting indeed mingled with it:
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And indeede, if faith were not mixt with doubting, who should haue faith? Did not Dauid trust GOD much? and yet his faith was mixed with doubting:
And indeed, if faith were not mixed with doubting, who should have faith? Did not David trust GOD much? and yet his faith was mixed with doubting:
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saith he, I shall perish one day by the hand of Saul, and yet he had faith:
Says he, I shall perish one day by the hand of Saul, and yet he had faith:
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Therefore, I say, there may be faith, though we haue not so full a perswasion. But, you will say, how differs it from opinion?
Therefore, I say, there may be faith, though we have not so full a persuasion. But, you will say, how differs it from opinion?
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Opinion is an assent to a truth, with a feare lest the contrary may be true: Opinion is an assent to a truth, with a Fear lest the contrary may be true:
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it differs from opinion in the object: it differs from opinion in the Object:
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the object of opinion is something in its owne nature vncertaine, but Faith pitcheth vpon the Word of GOD, which is in its owne nature infallible, and cannot deceiue.
the Object of opinion is something in its own nature uncertain, but Faith pitcheth upon the Word of GOD, which is in its own nature infallible, and cannot deceive.
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Againe, opinion is a matter of speculation and no more: faith is a matter of practice, but that is not all.
Again, opinion is a matter of speculation and no more: faith is a matter of practice, but that is not all.
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Opinion goeth no further, but stayes in a doubt, but faith proceedes to full assurance: And therfore it hath the denomination of full assent.
Opinion Goes no further, but stays in a doubt, but faith proceeds to full assurance: And Therefore it hath the denomination of full assent.
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As wee say of a Wall that is a little white, it is white, because it tends to full whitenesse:
As we say of a Wall that is a little white, it is white, Because it tends to full whiteness:
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and as we say water is hot, that is a little hot;
and as we say water is hight, that is a little hight;
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so faith that is but in a little degree, yet it may be true, firme and substantiall.
so faith that is but in a little degree, yet it may be true, firm and substantial.
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But what is the least degree of faith, the least assent, the least beliefe of the promises, without which it cannot bee said to bee faith?
But what is the least degree of faith, the least assent, the least belief of the promises, without which it cannot be said to be faith?
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I answer, the least degree of faith is that which brings vs to CHRIST, which makes vs willing to take him.
I answer, the least degree of faith is that which brings us to CHRIST, which makes us willing to take him.
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Marke this point, for it will be of much vse to you, when the promises of GOD are preached to you,
Mark this point, for it will be of much use to you, when the promises of GOD Are preached to you,
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and made knowne vnto you, when the arguments that moue you to come to CHRIST are declared and made manifest:
and made known unto you, when the Arguments that move you to come to CHRIST Are declared and made manifest:
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Now if a man stands and knowes not whether he were best to take him or no, this is not faith, such a man acteth nothing, hee is such a one as is spoken of in Iam. 1. for that I take to be the meaning of that place;
Now if a man Stands and knows not whither he were best to take him or no, this is not faith, such a man Acts nothing, he is such a one as is spoken of in Iam. 1. for that I take to be the meaning of that place;
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a man that knowes not whether he should come to CHRIST or no, that stands in a doubt,
a man that knows not whither he should come to CHRIST or not, that Stands in a doubt,
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and sometimes hee will goe, and sometimes he will not; hee is off and on, to and fro, such a man hath not faith; such a one CHRIST rejects:
and sometime he will go, and sometime he will not; he is off and on, to and from, such a man hath not faith; such a one CHRIST rejects:
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but now when there is so much waight as will cast the Ballance the right way,
but now when there is so much weight as will cast the Balance the right Way,
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though there be something left in the other end of the Ballance;
though there be something left in the other end of the Balance;
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that is, though there be some doubting, some feare, yet if I so farre beleeue the promises,
that is, though there be Some doubting, Some Fear, yet if I so Far believe the promises,
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and the Word of GOD, as that I am willing to take CHRIST for my Husband, I am willing to rest on him, to pitch on him, to bestow my selfe vpon him;
and the Word of GOD, as that I am willing to take CHRIST for my Husband, I am willing to rest on him, to pitch on him, to bestow my self upon him;
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this is faith, though it come not to the full degree.
this is faith, though it come not to the full degree.
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As for example, if one be a spokesman for a Suitor, he comes and tels the Spouse to whom he is a Suitor, that such a man is of such parentage, hath such honour,
As for Exampl, if one be a spokesman for a Suitor, he comes and tells the Spouse to whom he is a Suitor, that such a man is of such parentage, hath such honour,
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and such wealth, and is thus qualified;
and such wealth, and is thus qualified;
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now, if she be but so farre perswaded as that she is willing to take him for her husband, that is enough to bring her to make the match, that perswasion will bring her to doe it;
now, if she be but so Far persuaded as that she is willing to take him for her husband, that is enough to bring her to make the match, that persuasion will bring her to do it;
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afterward shee may come to know the thing more fully, and to be better perswaded, but that addes to the degrees:
afterwards she may come to know the thing more Fully, and to be better persuaded, but that adds to the Degrees:
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So, if there be but so much assent, so much firmenesse of perswasion to bring vs to CHRIST, to make vs willing to come to take him for our Sauiour and for our LORD, that is the least degree of faith,
So, if there be but so much assent, so much firmness of persuasion to bring us to CHRIST, to make us willing to come to take him for our Saviour and for our LORD, that is the least degree of faith,
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and though there be doubting left, and though there bee some feares, yet, if there be but so much as will produce that, it is faith.
and though there be doubting left, and though there be Some fears, yet, if there be but so much as will produce that, it is faith.
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Let mee exemplifie it in some other thing:
Let me exemplify it in Some other thing:
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Take Hester, when she was to come to the King, she knew not what successe she should haue, shee was fearefull,
Take Esther, when she was to come to the King, she knew not what success she should have, she was fearful,
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as we may see by the manner of going about the businesse, yet, seeing there was so much as drew her to the action, she comes and sayes, If I perish, I perish;
as we may see by the manner of going about the business, yet, seeing there was so much as drew her to the actium, she comes and Says, If I perish, I perish;
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as if she had doubted she might haue perished, yet she resolued to doe it;
as if she had doubted she might have perished, yet she resolved to do it;
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this may be said to be an act of faith, that put her on the worke.
this may be said to be an act of faith, that put her on the work.
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Take a Martyr that comes to suffer, hee hath many doubts and feares, and yet if there be but so much perswasion as will produce the act in him,
Take a Martyr that comes to suffer, he hath many doubts and fears, and yet if there be but so much persuasion as will produce the act in him,
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as that hee is moued to doe the thing, hee may properly bee said to doe it out of faith.
as that he is moved to do the thing, he may properly be said to do it out of faith.
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And so of all other actions.
And so of all other actions.
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The three Children, GOD can deliuer vs, if he will, (say they) if hee doe not, wee will not worship that Image that thou hast set vp.
The three Children, GOD can deliver us, if he will, (say they) if he do not, we will not worship that Image that thou hast Set up.
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There might be some doubting in them, and yet, because there was so much trust in GOD as to bring them to doe the thing, here was faith enough to make them acceptable in the sight of GOD.
There might be Some doubting in them, and yet, Because there was so much trust in GOD as to bring them to do the thing, Here was faith enough to make them acceptable in the sighed of GOD.
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So, I say, if there be so much faith as will bring vs to GOD and to CHRIST, that is the least degree, other degrees there are that may be added afterwards,
So, I say, if there be so much faith as will bring us to GOD and to CHRIST, that is the least degree, other Degrees there Are that may be added afterwards,
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but this is thy comfort, if thou haue but so much as will produce such an effect, thou maist be sure that thou hast faith.
but this is thy Comfort, if thou have but so much as will produce such an Effect, thou Mayest be sure that thou hast faith.
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Secondly, Faith admits degrees in regard of the difficulty and hardnesse of the things that are to be beleeued.
Secondly, Faith admits Degrees in regard of the difficulty and hardness of the things that Are to be believed.
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As for example, Martha and Mary both beleeued in CHRIST when hee feasted with them,
As for Exampl, Martha and Marry both believed in CHRIST when he feasted with them,
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but when Lazarus was dead, and had beene in the graue foure dayes, that put them to a stand:
but when Lazarus was dead, and had been in the graven foure days, that put them to a stand:
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Now if they had beene able to beleeue this, there had beene a greater degree of faith.
Now if they had been able to believe this, there had been a greater degree of faith.
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And that was it that magnified Abrahams faith so, that when there was so great difficulty that he must goe and offer his sonne, the sonne in whom GOD had promised that his seede should be blessed, who was called the sonne of the promise:
And that was it that magnified Abrahams faith so, that when there was so great difficulty that he must go and offer his son, the son in whom GOD had promised that his seed should be blessed, who was called the son of the promise:
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Now here was a great degree of faith, because there was great difficulty.
Now Here was a great degree of faith, Because there was great difficulty.
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Moses, we see, when he came to beleeue the promise of God, in Numbers 11. that so many, Moses, we see, when he Come to believe the promise of God, in Numbers 11. that so many,
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euen sixe hundred thousand should be fed with flesh, and that they should be so fed a whole moneth together, it set Moses at a stand, he knew not what to say;
even sixe hundred thousand should be fed with Flesh, and that they should be so fed a Whole Monn together, it Set Moses At a stand, he knew not what to say;
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Not one day, (saith he) not tenne dayes, not twenty dayes, but a whole moneth together, and sixe hundred thousand people!
Not one day, (Says he) not tenne days, not twenty days, but a Whole Monn together, and sixe hundred thousand people!
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If all the Flockes and Heards should be killed, and all the Fishes in the Sea should be gathered together,
If all the Flocks and Heards should be killed, and all the Fish in the Sea should be gathered together,
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how should this be done? This was a great thing to beleeue:
how should this be done? This was a great thing to believe:
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and therefore GOD pittyed Moses, GOD seeth when things are hard to be beleeued, and pitties man;
and Therefore GOD pitied Moses, GOD sees when things Are hard to be believed, and pities man;
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GOD beares with Moses in that case, because the thing was difficult and high;
GOD bears with Moses in that case, Because the thing was difficult and high;
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there are some things which are aboue hope, and in such cases GOD is willing that his people should aske him a signe, he knowes their strength, they had neede of something to confirme them.
there Are Some things which Are above hope, and in such cases GOD is willing that his people should ask him a Signen, he knows their strength, they had need of something to confirm them.
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And therefore in such a case, when GOD comes in such manner, if they aske him a signe, GOD is willing to giue them a signe:
And Therefore in such a case, when GOD comes in such manner, if they ask him a Signen, GOD is willing to give them a Signen:
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Indeede, when men will aske a signe to tempt GOD: an adulterous generation askes a signe;
Indeed, when men will ask a Signen to tempt GOD: an adulterous generation asks a Signen;
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that is, for tryall or temptation, not for loue of CHRIST, and to be perswaded he is fit for them,
that is, for trial or temptation, not for love of CHRIST, and to be persuaded he is fit for them,
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but an adulterous generation, they did it not out of loue:
but an adulterous generation, they did it not out of love:
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but, I say, when eyther the thing is high, or else when the means of perswasion is weake and slender,
but, I say, when either the thing is high, or Else when the means of persuasion is weak and slender,
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As, we know, CHRIST said vnto Nathaniel, Doest thou beleeue this? as if he should say, This shewes thy faith is great, that for so small a thing as this thou beleeuest;
As, we know, CHRIST said unto Nathaniel, Dost thou believe this? as if he should say, This shows thy faith is great, that for so small a thing as this thou Believest;
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I said no more but I saw thee vnder the Fig-tree.
I said no more but I saw thee under the Fig tree.
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And this shewed the weaknesse of Thomas his faith, that hee would not beleeue vnlesse hee might put his finger into the print of CHRIST'S wounds,
And this showed the weakness of Thomas his faith, that he would not believe unless he might put his finger into the print of CHRIST'S wounds,
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and his hand into his side:
and his hand into his side:
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so that when a man beleeues by slender meanes, or when he beleeues things of a higher nature, which is more aboue hope,
so that when a man believes by slender means, or when he believes things of a higher nature, which is more above hope,
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when there is great difficulty, in this sense faith admits degrees.
when there is great difficulty, in this sense faith admits Degrees.
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Thirdly, Faith admits degrees in regard of the extent of it, when there is more things reuealed to them;
Thirdly, Faith admits Degrees in regard of the extent of it, when there is more things revealed to them;
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and I take it, this place will carry, that the righteousnesse of GOD is reuealed from faith to faith;
and I take it, this place will carry, that the righteousness of GOD is revealed from faith to faith;
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that is, the righteousnesse of CHRIST was reuealed in the time of the Law and the Prophets, it was reuealed obscurely,
that is, the righteousness of CHRIST was revealed in the time of the Law and the prophets, it was revealed obscurely,
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and there was a little saith among them to beleeue, it was enough to saue them,
and there was a little Says among them to believe, it was enough to save them,
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but when the time drew neerer, there were greater reuelations, as we know, in the time of the Prophets, their faith was great, as there were more reuelations, so there was more faith:
but when the time drew nearer, there were greater revelations, as we know, in the time of the prophets, their faith was great, as there were more revelations, so there was more faith:
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So, I say, it admits degrees in regard of the extent of reuelation; as the Apostles, when CHRIST was vpon the earth, they had a degree of faith,
So, I say, it admits Degrees in regard of the extent of Revelation; as the Apostles, when CHRIST was upon the earth, they had a degree of faith,
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but when Christ ascended, then there was more reuelations, then they grew from faith to faith,
but when christ ascended, then there was more revelations, then they grew from faith to faith,
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because they grew from reuelation to reuelation, then the Spirit of God was sent into their hearts to reueale all things,
Because they grew from Revelation to Revelation, then the Spirit of God was sent into their hearts to reveal all things,
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and to leade them into all truth, you know they had abundance of reuelations afterwards.
and to lead them into all truth, you know they had abundance of revelations afterwards.
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So in this regard, in regard of the extent, faith receiues degrees, not because the habit is increased,
So in this regard, in regard of the extent, faith receives Degrees, not Because the habit is increased,
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but because the reuelations and objects are more:
but Because the revelations and objects Are more:
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And therefore that is the comfort of poore Christians, those that are yet ignorant, they may haue a true habit,
And Therefore that is the Comfort of poor Christians, those that Are yet ignorant, they may have a true habit,
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and as true a grace in the heart;
and as true a grace in the heart;
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and though a man bee more conuersant in Scripture, and knowes more then they, he hath more reuelations,
and though a man be more conversant in Scripture, and knows more then they, he hath more revelations,
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and in that sense, though he haue a greater faith then the other, yet the other hath a like precious faith with him, in regard of that grace.
and in that sense, though he have a greater faith then the other, yet the other hath a like precious faith with him, in regard of that grace.
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So, wee see how faith receiues degrees in these three respects.
So, we see how faith receives Degrees in these three respects.
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Now, last of all, that faith that giues assurance, that pacifieth and comforteth the heart, which is nothing but a reflect act, by which we know and are perswaded that wee haue taken CHRIST, Now, last of all, that faith that gives assurance, that pacifieth and comforts the heart, which is nothing but a reflect act, by which we know and Are persuaded that we have taken CHRIST,
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and that our sinnes are forgiuen, this admits of degrees of proofe. And here, as the euidences of sanctification are more, so is the assurance;
and that our Sins Are forgiven, this admits of Degrees of proof. And Here, as the evidences of sanctification Are more, so is the assurance;
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as the Apostle saith, the Spirit witnesseth to our spirit ;
as the Apostle Says, the Spirit Witnesseth to our Spirit;
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he discouers good things to vs, wee had neede of the light of the Spirit, to iudge aright of the sincerity of the graces that wee haue, we shall goe amisse else, we shall not be able,
he discovers good things to us, we had need of the Light of the Spirit, to judge aright of the sincerity of the graces that we have, we shall go amiss Else, we shall not be able,
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except wee haue the Spirit to helpe and assist vs, and so wee grow from assurance to assurance.
except we have the Spirit to help and assist us, and so we grow from assurance to assurance.
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Now for the second part, that wee must grow in all these.
Now for the second part, that we must grow in all these.
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First, as faith admits of degrees, so we must labour to grow in all these degrees.
First, as faith admits of Degrees, so we must labour to grow in all these Degrees.
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First labour to grow to a more full and firme assent, by that meanes we shall draw neerer to CHRIST,
First labour to grow to a more full and firm assent, by that means we shall draw nearer to CHRIST,
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and receiue him in a greater measure:
and receive him in a greater measure:
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Marke, this very act of taking CHRIST, that immediately iustifies, but it is fed with assurance in the vnderstanding, it is that which doth increase,
Mark, this very act of taking CHRIST, that immediately Justifies, but it is fed with assurance in the understanding, it is that which does increase,
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and strengthen, and supply this action of the will in taking CHRIST.
and strengthen, and supply this actium of the will in taking CHRIST.
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So that, the more strong assent the minde and vnderstanding of a man giues to those truths which concerne iustification, deliuered in the Scripture, the stronger his will is in taking Christ :
So that, the more strong assent the mind and understanding of a man gives to those truths which concern justification, Delivered in the Scripture, the Stronger his will is in taking christ:
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As in the Act of marriage, a Woman takes such a one to bee her husband,
As in the Act of marriage, a Woman Takes such a one to be her husband,
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but yet there are degrees in the will, one may take him with greater greedinesse, with a more full perswasion that it is best for her, with more loue, and with more resolution:
but yet there Are Degrees in the will, one may take him with greater greediness, with a more full persuasion that it is best for her, with more love, and with more resolution:
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So, the stronger the assent is that we giue to the promises of GOD, wherein he assures vs of the pardon of our sinnes, wherein CHRIST is offered freely vnto vs, the more we take CHRIST,
So, the Stronger the assent is that we give to the promises of GOD, wherein he assures us of the pardon of our Sins, wherein CHRIST is offered freely unto us, the more we take CHRIST,
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and so the vnion is greater betweene vs, wee are linkt and knit together, and married,
and so the Union is greater between us, we Are linked and knit together, and married,
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as it were, in a greater degree.
as it were, in a greater degree.
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Secondly, in regard of difficulty, which is the second thing wherein faith admits degrees, when we beleeue hard things,
Secondly, in regard of difficulty, which is the second thing wherein faith admits Degrees, when we believe hard things,
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or easie things propounded with slender arguments. Labour to grow in this: for this is very profitable for you;
or easy things propounded with slender Arguments. Labour to grow in this: for this is very profitable for you;
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I will giue you but these two instances. You know what Moses lost, and what Abraham got;
I will give you but these two instances. You know what Moses lost, and what Abraham god;
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Moses lost Canaan, he lost the honour of carrying in the people, he lost the honour of concluding his worke,Moses lost Canaan, he lost the honour of carrying in the people, he lost the honour of concluding his work,
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when hee had taken so much paines, and all because he did not beleeue when he strooke the Rocke, for want of faith.
when he had taken so much pains, and all Because he did not believe when he struck the Rock, for want of faith.
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Abraham now, that beleeued things that were of a high, of a difficult nature, you see what hee got by it;Abraham now, that believed things that were of a high, of a difficult nature, you see what he god by it;
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for this cause, saith the LORD, I will doe thus and thus, because thou hast not spared thine onely Sonne, which is repeated, Rom. 4. Abraham being strong in faith, gaue glory to GOD.
for this cause, Says the LORD, I will do thus and thus, Because thou hast not spared thine only Son, which is repeated, Rom. 4. Abraham being strong in faith, gave glory to GOD.
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And therefore, you see, Abraham is set aboue all men, he is the Father of all the faithfull, he is the head, the top of those to whom GOD shewed mercie, he shewed mercie to all for Abrahams sake:
And Therefore, you see, Abraham is Set above all men, he is the Father of all the faithful, he is the head, the top of those to whom GOD showed mercy, he showed mercy to all for Abrahams sake:
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Abraham, Isaac, and Iacob; Abraham is first, this did Abraham get for euer, because he beleeued in God in so great a matter;Abraham, Isaac, and Iacob; Abraham is First, this did Abraham get for ever, Because he believed in God in so great a matter;
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this you shall gaine, if you will beleeue, it will bring a great reward, yea it will not onely bring a reward, such as Abraham had,
this you shall gain, if you will believe, it will bring a great reward, yea it will not only bring a reward, such as Abraham had,
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but it will bring increase of the same faith, God will reueale more to you,
but it will bring increase of the same faith, God will reveal more to you,
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and giue you more of his Spirit, as he did to Nathaniel: Beleeuest thou? for this saith Christ, thou shalt see greater things then these:
and give you more of his Spirit, as he did to Nathaniel: Believest thou? for this Says christ, thou shalt see greater things then these:
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If we beleeue in difficult cases, GOD will make vs with facility to beleeue them another time.
If we believe in difficult cases, GOD will make us with facility to believe them Another time.
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Thirdly, for the multitude of reuelations, for the extent of faith, that way we should labour to be filled full of faith,
Thirdly, for the multitude of revelations, for the extent of faith, that Way we should labour to be filled full of faith,
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as Barnabas is said to be full of faith;
as Barnabas is said to be full of faith;
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And how is that? By studying the Word much, for therein will GOD reueale this:
And how is that? By studying the Word much, for therein will GOD reveal this:
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this is it that Paul magnifies so much in 2 Cor. 12. that which he gloried in, he doth not name it in his owne person,
this is it that Paul Magnifies so much in 2 Cor. 12. that which he gloried in, he does not name it in his own person,
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but saith, I knew a man in CHRIST had such a reuelation:
but Says, I knew a man in CHRIST had such a Revelation:
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he glories not in this, that he had wealth, or honour, but in the multitude of reuelations;
he Glories not in this, that he had wealth, or honour, but in the multitude of revelations;
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that of all other might haue exalted Paul, but he was wise, he knew what he did when he was so apt to be exalted, in that it seemes there was some extraordinary excellency in it.
that of all other might have exalted Paul, but he was wise, he knew what he did when he was so apt to be exalted, in that it seems there was Some extraordinary excellency in it.
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Lastly, labour to get full assurance, the more assurance you haue, the more loue.
Lastly, labour to get full assurance, the more assurance you have, the more love.
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Againe, you shall doe the more worke when once we are assured that our labour shall not be in vaine in the Lord, as 1 Cor. 15. vlt. it will make vs abound in the workes of the Lord.
Again, you shall do the more work when once we Are assured that our labour shall not be in vain in the Lord, as 1 Cor. 15. Ult. it will make us abound in the works of the Lord.
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Againe, it stablisheth a man in well doing, he shall neuer hold out and be constant till he come to haue assurance that he shall not lose his reward.
Again, it stablisheth a man in well doing, he shall never hold out and be constant till he come to have assurance that he shall not loose his reward.
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I cannot stand on this point: I will name the Vses, that so I may not leaue the point vnfinished.
I cannot stand on this point: I will name the Uses, that so I may not leave the point unfinished.
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The first is a Vse of much comfort, if there be such degrees in faith, The First is a Use of much Comfort, if there be such Degrees in faith,
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then let vs not be discouraged, though we come not to the highest, if we haue but a little,
then let us not be discouraged, though we come not to the highest, if we have but a little,
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yet since there are degrees, this is enough to make vs partakers of the righteousnesse of CHRIST, and of saluation.
yet since there Are Degrees, this is enough to make us partakers of the righteousness of CHRIST, and of salvation.
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The end of this is to comfort those which are apt to be discouraged. A little grain of true Muske is able to sweeten a great deale;
The end of this is to Comfort those which Are apt to be discouraged. A little grain of true Musk is able to sweeten a great deal;
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So if faith be true, a little true faith will perfume all the heart and soule, it hath influence into euery thing,
So if faith be true, a little true faith will perfume all the heart and soul, it hath influence into every thing,
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and it puts a good tincture vpon all that a man doth, though it be but little,
and it puts a good tincture upon all that a man does, though it be but little,
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yet the influence is great, Therfore though thou haue not a great measure of faith, if thou haue a little, comfort thy selfe with that;
yet the influence is great, Therefore though thou have not a great measure of faith, if thou have a little, Comfort thy self with that;
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we know, the best bud drawes sap from the root, as well as the greatest branches, as truely;
we know, the best bud draws sap from the root, as well as the greatest branches, as truly;
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so they that budde, that are but yet in the beginning of faith, yet they are as truly grafted into CHRIST and receiue life from him,
so they that bud, that Are but yet in the beginning of faith, yet they Are as truly grafted into CHRIST and receive life from him,
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as those that are growne Christians.
as those that Are grown Christians.
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And therfore be no• discouraged because thou hast not, as yet, a great measure of Faith, say not,
And Therefore be no• discouraged Because thou hast not, as yet, a great measure of Faith, say not,
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because I am not as strong as such, therfore I am no body, reason not so,
Because I am not as strong as such, Therefore I am no body, reason not so,
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if thou haue but as much as will bring thee within the doore, within the Couenant, within compasse once;
if thou have but as much as will bring thee within the door, within the Covenant, within compass once;
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it is true, when a man is within the doore, there are greater degrees, he may goe farther into the house,
it is true, when a man is within the door, there Are greater Degrees, he may go farther into the house,
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or a little way in, but all is one when he is in once:
or a little Way in, but all is one when he is in once:
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So in faith, a little faith is enough to put a man within the Couenant, to put one within the Gate of Heauen, as it were;
So in faith, a little faith is enough to put a man within the Covenant, to put one within the Gate of Heaven, as it were;
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indeed when they are in, some goe further, and some goe not so farre:
indeed when they Are in, Some go further, and Some go not so Far:
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but if thou be in at all, comfort thy selfe with that, and thinke not that euery little infirmity shall breake the Couenant when thou art in:
but if thou be in At all, Comfort thy self with that, and think not that every little infirmity shall break the Covenant when thou art in:
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No, that which makes a diuorse betwixt GOD and you, will doe it, but euery infirmity doth not that.
No, that which makes a divorce betwixt GOD and you, will do it, but every infirmity does not that.
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1586
Take heed therfore of robbing GOD of his glory, and your selues of comfort; you know what a Father he is, he is a tender, and a wife Father:
Take heed Therefore of robbing GOD of his glory, and your selves of Comfort; you know what a Father he is, he is a tender, and a wife Father:
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we reckon it wisdome in parents, when they consider the infirmities of their children, GOD is wise, let vs goe to him, a Father will beare with his sonne and receiue him againe and againe, though he haue infirmities:
we reckon it Wisdom in Parents, when they Consider the infirmities of their children, GOD is wise, let us go to him, a Father will bear with his son and receive him again and again, though he have infirmities:
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So GOD is thy Father, what though he see many failings in thee, what though he see wee haue little grace,
So GOD is thy Father, what though he see many failings in thee, what though he see we have little grace,
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or little faith, yet wee are sonnes, GOD will spare vs;
or little faith, yet we Are Sons, GOD will spare us;
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and therefore cast not away your hope, but labour to know that though you be but as smoking Flax,
and Therefore cast not away your hope, but labour to know that though you be but as smoking Flax,
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yet there is fire there, as well as if it were all on a flame.
yet there is fire there, as well as if it were all on a flame.
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Now it is Satans end indeed to discourage, and remember but that, that the thing hee labours, is to perswade you that you haue no faith,
Now it is Satan end indeed to discourage, and Remember but that, that the thing he labours, is to persuade you that you have no faith,
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and that a little will not serue the turne, and that because thou art not so strong as the strongest Christians, that therefore thou hast a false heart,
and that a little will not serve the turn, and that Because thou art not so strong as the Strongest Christians, that Therefore thou hast a false heart,
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and art no body at all; his end is to discourage, labour to resist him.
and art not body At all; his end is to discourage, labour to resist him.
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And we that are Ministers of CHRIST, wee are in this case to comfort and encourage you,
And we that Are Ministers of CHRIST, we Are in this case to Comfort and encourage you,
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as Paul saith, we were gentle among you, as a Nurse among her children;
as Paul Says, we were gentle among you, as a Nurse among her children;
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wee should bee tender ouer you, and comfort and encourage you, wee are not Lords of your faith.
we should be tender over you, and Comfort and encourage you, we Are not lords of your faith.
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And there•ore in Ezekiel 33. it was the fault of the Shepheards, they ruled all the people with rigour,
And there•ore in Ezekielem 33. it was the fault of the Shepherds, they ruled all the people with rigour,
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but we are helpers of your ioy;
but we Are helpers of your joy;
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for what haue we to doe, but what our Master hath set vs about to doe? as he did;
for what have we to do, but what our Master hath Set us about to do? as he did;
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how did he behaue himselfe? the smoking Flax, hee did not blow it with a tender breath to kindle it more, he dealt not roughly with it:
how did he behave himself? the smoking Flax, he did not blow it with a tender breath to kindle it more, he dealt not roughly with it:
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So the Ministers of GOD should labour to build men vp, to draw them on;
So the Ministers of GOD should labour to built men up, to draw them on;
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Indeede sometimes the Minister must be sharpe, to wake men when they sleepe, to discouer hypocrites,
Indeed sometime the Minister must be sharp, to wake men when they sleep, to discover Hypocrites,
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and temporizing professors, to teach those to know themselues, that haue a forme of godlinesse, without the power thereof, here the Word preached must be a two-edged sword, that must pierce betweene the marrow and the ioynts;
and temporizing professors, to teach those to know themselves, that have a Form of godliness, without the power thereof, Here the Word preached must be a two-edged sword, that must pierce between the marrow and the Joints;
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here the Word must be as the Thunder and Lightning, it must haue terrour in it:
Here the Word must be as the Thunder and Lightning, it must have terror in it:
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So Christ comes with his Fanne in his hand, and with his Axe in his hand, he will burne the chaffe with vnquenchable fire,
So christ comes with his Fan in his hand, and with his Axe in his hand, he will burn the chaff with unquenchable fire,
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and hew downe the vnfruitfull Trees;
and hew down the unfruitful Trees;
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but this is to be vnderstood of those that are false-hearted, those that are not sound, that haue Christ offered them, but doe not receiue him.
but this is to be understood of those that Are False-hearted, those that Are not found, that have christ offered them, but do not receive him.
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Indeede, to those our Ministery is sharpe, but for others it is not so:
Indeed, to those our Ministry is sharp, but for Others it is not so:
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And therefore in Ezekiel 34. we are to doe as the Shepheards doe there with their Flocks, some Sheepe are weake,
And Therefore in Ezekielem 34. we Are to do as the Shepherds do there with their Flocks, Some Sheep Are weak,
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and are not able to goe the pace of the rest;
and Are not able to go the pace of the rest;
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some are broken, some are lost, and some are gone astray, and some are great with yong;
Some Are broken, Some Are lost, and Some Are gone astray, and Some Are great with young;
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our businesse is to seeke those that are lost, to driue all according to the pace of the weakest, to binde vp the broken, to carry them in our armes;
our business is to seek those that Are lost, to driven all according to the pace of the Weakest, to bind up the broken, to carry them in our arms;
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thus Christ did, and if we faile in this, CHRIST, who is the great Shepheard of the Flocke, he sees it,
thus christ did, and if we fail in this, CHRIST, who is the great Shepherd of the Flock, he sees it,
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if we goe astray, he fetches vs in;
if we go astray, he Fetches us in;
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if we be broken, and haue lost our wooll, and be not in right order, he bindes vs vp, he feedes vs, and tenders vs; thus Christ deales with you:
if we be broken, and have lost our wool, and be not in right order, he binds us up, he feeds us, and tenders us; thus christ deals with you:
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And therefore be not discouraged, though thou be not so strong as the strongest, yet if thou be a Sheepe,
And Therefore be not discouraged, though thou be not so strong as the Strongest, yet if thou be a Sheep,
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if thou be in the fold, if thou hast the least degree of faith, it is able to make thee partaker of this righteousnesse,
if thou be in the fold, if thou hast the least degree of faith, it is able to make thee partaker of this righteousness,
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although thou haue not the highest degree, though thou haue not that excellencie that others haue.
although thou have not the highest degree, though thou have not that excellency that Others have.
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The second vse is, to exhort you to growe in faith, (and so I end) content not your selues with a little, a small measure of faith, The second use is, to exhort you to grow in faith, (and so I end) content not your selves with a little, a small measure of faith,
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though notwithstanding a little will serue to put you in the state of saluation, yet it should be your wisdome to get a great degree,
though notwithstanding a little will serve to put you in the state of salvation, yet it should be your Wisdom to get a great degree,
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as the Apostle saith, 2 Pet. 1.13. Trust perfectly in the grace brought in by the reuelation of CHRIST: (Marke it) for it is an excellent place for this purpose;
as the Apostle Says, 2 Pet. 1.13. Trust perfectly in the grace brought in by the Revelation of CHRIST: (Mark it) for it is an excellent place for this purpose;
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study it, and thinke well of it, trust perfectly in the grace reuealed;
study it, and think well of it, trust perfectly in the grace revealed;
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that is to say, doe it not by halues, let no• there be some odde reckonings betweene GOD and thee, stand not in distance from him,
that is to say, do it not by halves, let no• there be Some odd reckonings between GOD and thee, stand not in distance from him,
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but trust vpon him perfectly, beleeue fully and assuredly that your sinnes are forgiuen you, beleeue fully the grace that is giuen you through CHRIST, doe it perfectly, throughly, trust perfectly in the grace brought in by CHRIST, that is our fault that we doe it not in such a manner;
but trust upon him perfectly, believe Fully and assuredly that your Sins Are forgiven you, believe Fully the grace that is given you through CHRIST, do it perfectly, thoroughly, trust perfectly in the grace brought in by CHRIST, that is our fault that we do it not in such a manner;
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hence it is that our Joy is weake, our grace is weake, trust perfectly, that your Joy may be full, that you may haue full communion and fellowship with CHRIST, the benefit is exceeding great when we trust perfectly,
hence it is that our Joy is weak, our grace is weak, trust perfectly, that your Joy may be full, that you may have full communion and fellowship with CHRIST, the benefit is exceeding great when we trust perfectly,
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and why will you not? why should you limit the holy one of Israel? It was their sinne and transgression to limit him in his power and alsufficiencie,
and why will you not? why should you limit the holy one of Israel? It was their sin and Transgression to limit him in his power and All-sufficiency,
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as if he were not able to doe such and such things, and is it not as great a sinne to limit him in his mercie and goodnesse? Why cannot hee forgiue sinnes and transgressions, that in all circumstances are the greatest sinnes, in what nature soeuer? to thinke otherwise, is to limit the holy one of Israel ; trust perfectly therefore.
as if he were not able to do such and such things, and is it not as great a sin to limit him in his mercy and Goodness? Why cannot he forgive Sins and transgressions, that in all Circumstances Are the greatest Sins, in what nature soever? to think otherwise, is to limit the holy one of Israel; trust perfectly Therefore.
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It is not a little that will serue the turne, as the Apostle saith, 2 Pet. 3. vlt. grow in grace, there is neede of it; It is not a little that will serve the turn, as the Apostle Says, 2 Pet. 3. Ult. grow in grace, there is need of it;
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you shall finde, that as you wade further in the profession of Christianity, so you shall haue neede of more strength, you shall haue greater imployment,
you shall find, that as you wade further in the profession of Christianity, so you shall have need of more strength, you shall have greater employment,
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therefore you haue more neede of growth to goe forward, and perseuere.
Therefore you have more need of growth to go forward, and persevere.
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Againe, you shall meet with greater temptations and assaults, if you bee not more strong then at the first, you are not able to resist.
Again, you shall meet with greater temptations and assaults, if you be not more strong then At the First, you Are not able to resist.
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Againe, If you grow in faith, you shall growe likewise in Joy, and that is a thing which wee haue continuall vse of, that is of onely vse to comfort and strengthen vs, to make vs abound in the workes of the LORD, that helpes vs to goe thorow all variety of conditions, that enables vs to abound and to want, to passe thorow good report and euill report, to suffer and endure persecution,
Again, If you grow in faith, you shall grow likewise in Joy, and that is a thing which we have continual use of, that is of only use to Comfort and strengthen us, to make us abound in the works of the LORD, that helps us to go thorough all variety of conditions, that enables us to abound and to want, to pass thorough good report and evil report, to suffer and endure persecution,
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now the more you grow in faith, the more you grow in joy, as the Apostle saith, Rom. 15.13. The God of peace fulfill you with all ioy by beleeuing:
now the more you grow in faith, the more you grow in joy, as the Apostle Says, Rom. 15.13. The God of peace fulfil you with all joy by believing:
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So that the more wee beleeue, the more ioy, the more consolation wee haue.
So that the more we believe, the more joy, the more consolation we have.
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Againe, the more you grow in faith, the more you shall gaine the fauour of GOD, the more you shall winne his loue;
Again, the more you grow in faith, the more you shall gain the favour of GOD, the more you shall win his love;
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there is nothing in the World doth so much winne the fauour of GOD, as a great degree of faith:
there is nothing in the World does so much win the favour of GOD, as a great degree of faith:
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and therefore, though thou mayest be saued with a lesse degree, yet that thou mayest be in a greater degree of fauour, seeke more faith;
and Therefore, though thou Mayest be saved with a less degree, yet that thou Mayest be in a greater degree of favour, seek more faith;
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and this, though it be reckoned a small matter to haue a great degree of GODS fauour,
and this, though it be reckoned a small matter to have a great degree of GOD'S favour,
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yet, it is the greatest dignity in the world;
yet, it is the greatest dignity in the world;
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Looke vpon all the difference of men, it is their difference in the fauour of God that makes them so.
Look upon all the difference of men, it is their difference in the favour of God that makes them so.
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Why was Moses a man aboue all the rest? saith GOD I will haue compassion vpon whom I will haue compassion,
Why was Moses a man above all the rest? Says GOD I will have compassion upon whom I will have compassion,
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and I will shew mercie to whom I will shew mercie; I haue chosen Moses: looke to what difference of men you will:
and I will show mercy to whom I will show mercy; I have chosen Moses: look to what difference of men you will:
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looke into what estate, what condition thou wouldest haue, either thy soule or thy body, whatsoeuer it be, it is by the grace and fauour of GOD in CHRIST IEsus, that all thy comfort and consolation increaseth.
look into what estate, what condition thou Wouldst have, either thy soul or thy body, whatsoever it be, it is by the grace and favour of GOD in CHRIST IEsus, that all thy Comfort and consolation increases.
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What shall make me grow in the fauour of GOD?
What shall make me grow in the favour of GOD?
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I answer, there is nothing that causeth God to set so much by vs as faith:
I answer, there is nothing that Causes God to Set so much by us as faith:
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the woman of Canaan, see what cause Christ had to giue her such a great commendation, great is thy faith, and because her faith was great,
the woman of Canaan, see what cause christ had to give her such a great commendation, great is thy faith, and Because her faith was great,
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therefore hee set her at so high a rate.
Therefore he Set her At so high a rate.
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So the Centurion, saith CHRIST, I haue not found so great faith in Israel, and that is the thing that he set so great a price vpon.
So the Centurion, Says CHRIST, I have not found so great faith in Israel, and that is the thing that he Set so great a price upon.
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So Iacob, when hee got the name of Israel, when he preuailed with GOD, certainely it was the greatest blessing that euer he had:
So Iacob, when he god the name of Israel, when he prevailed with GOD, Certainly it was the greatest blessing that ever he had:
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Why was that? Because hee shewed the greatest faith that euer he did, it was a strong faith that preuailed with GOD:
Why was that? Because he showed the greatest faith that ever he did, it was a strong faith that prevailed with GOD:
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And what set him at so high a rate in GODS Booke? It was the faith he had in GOD,
And what Set him At so high a rate in GOD'S Book? It was the faith he had in GOD,
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therfore he is remembred in the whole Booke of GOD for his faith, Therefore the more faith you haue, the more GOD prizeth you, it is it that winnes his loue.
Therefore he is remembered in the Whole Book of GOD for his faith, Therefore the more faith you have, the more GOD prizeth you, it is it that wins his love.
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I cannot stand vpon the arguments why we should grow in faith, they are many; The more faith we haue, the more powerfull are our prayers in preuailing with GOD,
I cannot stand upon the Arguments why we should grow in faith, they Are many; The more faith we have, the more powerful Are our Prayers in prevailing with GOD,
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for faith giues strength to them. Againe, the more faith you haue, the more you bring glory to GOD;
for faith gives strength to them. Again, the more faith you have, the more you bring glory to GOD;
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if there bee much faith, there will bee much fruite, it is the roote of all grace, as, Iohn 15.8. Herein is my Father glorified, that you bring forth much fruit.
if there be much faith, there will be much fruit, it is the root of all grace, as, John 15.8. Herein is my Father glorified, that you bring forth much fruit.
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Get much faith then if you will haue much fruit, that you may bring glory to GOD:
Get much faith then if you will have much fruit, that you may bring glory to GOD:
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as if he should say, If a man haue but some faith, he brings forth fruit,
as if he should say, If a man have but Some faith, he brings forth fruit,
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yet there shall be something wanting:
yet there shall be something wanting:
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but when a man is eminent, when he is conspicuous, when he is as a great light that euery man turnes his eye to,
but when a man is eminent, when he is conspicuous, when he is as a great Light that every man turns his eye to,
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when he is as a Tree that brings forth much fruite, which turnes the eyes of the beholders to it, So it is with Christians, herein, saith Christ, is my Father glorified, &c. A Christian hath no such motiue as this, he shall glorifie GOD exceedingly, if he haue abundance of faith, he shall haue abundance of euery Grace, he shall grow rich in good workes;
when he is as a Tree that brings forth much fruit, which turns the eyes of the beholders to it, So it is with Christians, herein, Says christ, is my Father glorified, etc. A Christian hath not such motive as this, he shall Glorify GOD exceedingly, if he have abundance of faith, he shall have abundance of every Grace, he shall grow rich in good works;
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this is that which we should all labour for: I cannot stand to presse it further.
this is that which we should all labour for: I cannot stand to press it further.
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So much for this time, and for this Text. FINIS.
So much for this time, and for this Text. FINIS.
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OF EFFECTVALL FAITH. The first Sermon. 1. THESS. 1.3. Remembring your effectuall Faith, &c. IN the former Verses, the Apostle setteth down this generall, Wee giue thankes alwaies for you, making mention of you in our prayers, without ceasing.
OF EFFECTUAL FAITH. The First Sermon. 1. THESS. 1.3. Remembering your effectual Faith, etc. IN the former Verses, the Apostle sets down this general, we give thanks always for you, making mention of you in our Prayers, without ceasing.
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First, hee tels them that hee prayes for them; and then hee tels them more particularly, that his prayer was a thanksgiuing.
First, he tells them that he prays for them; and then he tells them more particularly, that his prayer was a thanksgiving.
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And this giuing of thanks for them, hee expresseth by the continuance of it, he did it constantly, without ceasing, (not by fits) making mention of you in my prayers.
And this giving of thanks for them, he Expresses by the Continuance of it, he did it constantly, without ceasing, (not by fits) making mention of you in my Prayers.
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Then he names the particulars for which he giues thankes, namely these three: For their Effectuall Faith, Diligent Loue, Patient hope.
Then he names the particulars for which he gives thanks, namely these three: For their Effectual Faith, Diligent Love, Patient hope.
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Now these three Graces he describeth and setteth forth three wayes:
Now these three Graces he Describeth and sets forth three ways:
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First, from a certaine property or character which distinguisheth the true faith from the false faith, the true loue from the false loue, the true hope from false hope.
First, from a certain property or character which Distinguisheth the true faith from the false faith, the true love from the false love, the true hope from false hope.
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I giue not thankes for euery faith, but for such a faith as is effectuall, (that is the property or character by which the truth of faith is discerned.) Againe, not for euery loue,
I give not thanks for every faith, but for such a faith as is effectual, (that is the property or character by which the truth of faith is discerned.) Again, not for every love,
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but for such a loue as is laborious, (for so the word signifieth.) Thirdly, not for euery hope,
but for such a love as is laborious, (for so the word signifies.) Thirdly, not for every hope,
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but for such a hope as makes you patient ; that is the character by which to know hope.
but for such a hope as makes you patient; that is the character by which to know hope.
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And this is the first way whereby he describeth these Graces.
And this is the First Way whereby he Describeth these Graces.
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Secondly, he describeth them from the object vpon which these Graces are pitched, and that is Iesus Christ our Lord, that is to say, I giue thankes for the faith you haue in Christ, for the loue you haue towards him,
Secondly, he Describeth them from the Object upon which these Graces Are pitched, and that is Iesus christ our Lord, that is to say, I give thanks for the faith you have in christ, for the love you have towards him,
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for the hope you haue of what he will doe for you:
for the hope you have of what he will do for you:
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I giue thankes for that faith, for that loue, for that hope, that hath Christ for the object of it.
I give thanks for that faith, for that love, for that hope, that hath christ for the Object of it.
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1677
Thirdly, he describeth these graces from the sincerity of them: I giue thankes for all these graces that you haue in the sight of God ;
Thirdly, he Describeth these graces from the sincerity of them: I give thanks for all these graces that you have in the sighed of God;
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that is to say, not in the sight of man onely;
that is to say, not in the sighed of man only;
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as if he should haue said, many make a profession of faith, and goe for beleeuers in GOD,
as if he should have said, many make a profession of faith, and go for believers in GOD,
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and for louers of GOD, and men iudge them so:
and for lovers of GOD, and men judge them so:
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but you haue it in the sight of God: that is, not only in the sight of men, not only in your owne fancie, apprehension,
but you have it in the sighed of God: that is, not only in the sighed of men, not only in your own fancy, apprehension,
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and opinion, but indeed, in good earnest, in sincerity. Lastly, In the sight of God our Father:
and opinion, but indeed, in good earnest, in sincerity. Lastly, In the sighed of God our Father:
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hee describes GOD by this property, hee is a Father. I need not say more for the opening of the words.
he describes GOD by this property, he is a Father. I need not say more for the opening of the words.
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We will come to that point for which wee haue chosen them, which is the first thing for which hee giues thankes. Remembering your effectuall Faith.
We will come to that point for which we have chosen them, which is the First thing for which he gives thanks. Remembering your effectual Faith.
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This point wee will deliuer to you out of them, that The Faith that saues vs must be effectuall.
This point we will deliver to you out of them, that The Faith that saves us must be effectual.
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This Doctrine wee haue neede to adde to that which we formerly deliuered: This Doctrine we have need to add to that which we formerly Delivered:
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for hauing said so much of faith, that faith is that that saueth men, and that there is no more required of you,
for having said so much of faith, that faith is that that Saveth men, and that there is no more required of you,
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1688
but to take the gift of righteousnesse, onely that you receiue CHRIST, onely that you beleeue in God that iustifieth the vngodly ;
but to take the gift of righteousness, only that you receive CHRIST, only that you believe in God that Justifieth the ungodly;
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1689
that is, that you onely accept o• that iustification that God is ready to giue to euery man, be hee neuer so vngodly.
that is, that you only accept o• that justification that God is ready to give to every man, be he never so ungodly.
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1690
Now (when we heare so much of faith, and that there is nothing at all required of vs,
Now (when we hear so much of faith, and that there is nothing At all required of us,
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but a meere taking, left any man should bee deceiued, and run away with a false opinion, that if he haue but a naked apprehension,
but a mere taking, left any man should be deceived, and run away with a false opinion, that if he have but a naked apprehension,
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and no more, he shall doe well enough,) I haue chosen this Text, that you may know what kinde of faith it is that is required of vs,
and no more, he shall do well enough,) I have chosen this Text, that you may know what kind of faith it is that is required of us,
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namely eff•ctuall faith. The faith that saues vs must be effectuall.
namely eff•ctuall faith. The faith that saves us must be effectual.
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Now Saint Paul adding this word to it, (remembering your effectuall faith,) he giues vs this intimation, that there is a faith which is not effectuall;
Now Saint Paul adding this word to it, (remembering your effectual faith,) he gives us this intimation, that there is a faith which is not effectual;
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1695
there is a faith in the world, that goes for true faith, which, if it be examined, is not a faith that saues.
there is a faith in the world, that Goes for true faith, which, if it be examined, is not a faith that saves.
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1696
We see, through the Scriptures, much mention made of a certaine faith which men had, which yet was not a sauing faith:
We see, through the Scriptures, much mention made of a certain faith which men had, which yet was not a Saving faith:
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we see, many came and beleeued in our Sauiour, but he would not commit himselfe to them:
we see, many Come and believed in our Saviour, but he would not commit himself to them:
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1698
for he knew what was in their hearts. Here was a faith to beleeue in him:for he knew what was in their hearts. Here was a faith to believe in him:
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1699
nay further, it was such a faith as had some effect too, (for it made them come to him) and yet,
nay further, it was such a faith as had Some Effect too, (for it made them come to him) and yet,
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for all this, it was not such a faith as God accepts, it was not an effectuall faith.
for all this, it was not such a faith as God accepts, it was not an effectual faith.
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So when Iohn Baptist came, before Christ, there were many hundreds that came to him,
So when John Baptist Come, before christ, there were many hundreds that Come to him,
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1702
and reioyced in his light, but it was not effectuall, but a counterfeit faith that they had, notwithstanding all that.
and rejoiced in his Light, but it was not effectual, but a counterfeit faith that they had, notwithstanding all that.
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1703
So there came many that were invited to the Wedding, so that the house was full ;
So there Come many that were invited to the Wedding, so that the house was full;
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but yet euery man had not a Wedding garment.
but yet every man had not a Wedding garment.
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There was a certaine faith which brought them to the House, but they had not true faith, they had not the Wedding garment;
There was a certain faith which brought them to the House, but they had not true faith, they had not the Wedding garment;
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that is, they had not such a faith as could produce and bring forth in them a conjugall affection, which is the Wedding garment.
that is, they had not such a faith as could produce and bring forth in them a conjugal affection, which is the Wedding garment.
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1707
So two of the foure grounds had faith, they brought foorth some fruite, that faith strengthned and enabled them to doe so much as they did;
So two of the foure grounds had faith, they brought forth Some fruit, that faith strengthened and enabled them to do so much as they did;
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1708
but yet it was not true faith, it was not the faith which the fourth ground had.
but yet it was not true faith, it was not the faith which the fourth ground had.
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And not onely in the New Testament, but in the Old Testament also, there is often mention made of such a faith,
And not only in the New Testament, but in the Old Testament also, there is often mention made of such a faith,
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and of such a trust in GOD, as enabled men to doe much, but it was not an vnfained trust, it was not effectuall,
and of such a trust in GOD, as enabled men to do much, but it was not an unfeigned trust, it was not effectual,
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but as it is Ieremie 3.10. Treacherous Iudah hath not turned to mee with her whole heart, but feignedly, saith the LORD.
but as it is Ieremie 3.10. Treacherous Iudah hath not turned to me with her Whole heart, but feignedly, Says the LORD.
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Therefore certainely, saith the LORD, their turne of euill and misery shall come: they trusted in GOD, but not with their whole heart.
Therefore Certainly, Says the LORD, their turn of evil and misery shall come: they trusted in GOD, but not with their Whole heart.
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So likewise, Deut. 5.25 the people there desire Moses to goe and receiue the Commandements from God for them,
So likewise, Deuteronomy 5.25 the people there desire Moses to go and receive the commandments from God for them,
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and whatsoeuer God should say to them, that they would doe: here was a faire profession;
and whatsoever God should say to them, that they would do: Here was a fair profession;
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it is likely themselues thought it to bee sound and good, yet Moses tels them they were deceiued in it:
it is likely themselves Thought it to be found and good, yet Moses tells them they were deceived in it:
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Oh (saith hee) that this people had a heart to doe this indeed.O (Says he) that this people had a heart to do this indeed.
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So, we see, there is a faith that is not effectuall, and therefore wee haue the more need to looke to it, So, we see, there is a faith that is not effectual, and Therefore we have the more need to look to it,
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because there is so much false faith in the World. As, when you that are Tradesmen, doe heare that there are so many counterfeit Drugges,
Because there is so much false faith in the World. As, when you that Are Tradesmen, do hear that there Are so many counterfeit Drug,
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or so many counterfeit Colours, or whatsoeuer you deale in, you will looke the more to it;
or so many counterfeit Colours, or whatsoever you deal in, you will look the more to it;
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so we should looke the better to our faith in this regard. Therefore to open this point a little, wee will doe these three things:
so we should look the better to our faith in this regard. Therefore to open this point a little, we will do these three things:
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First, I will shew the cause why there is so much vneffectuall faith, why there is so much faith that is not sound and substantiall. First, I will show the cause why there is so much uneffectual faith, why there is so much faith that is not found and substantial.
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Secondly, I will shew wherein the efficacy of faith consists, what it is for faith to be effectuall.
Secondly, I will show wherein the efficacy of faith consists, what it is for faith to be effectual.
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Thirdly, I will shew the reasons, why God will accept no other faith at our hands,
Thirdly, I will show the Reasons, why God will accept no other faith At our hands,
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why wee cannot bee saued, vnlesse we haue such a faith.
why we cannot be saved, unless we have such a faith.
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For the first, namely the causes of vneffectuall faith, the reasons why the faith of many is vneffectuall, that it workes not powerfully, that it is not substantiall, you shall finde them to be these fiue. For the First, namely the Causes of uneffectual faith, the Reasons why the faith of many is uneffectual, that it works not powerfully, that it is not substantial, you shall find them to be these fiue.
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First, the vanity or vneffectualnesse of faith ariseth vpon our taking of CHRIST vpon mis-information, First, the vanity or uneffectualness of faith arises upon our taking of CHRIST upon misinformation,
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when wee know not who it is that we take, when there is an errour in the person we take, when wee vnderstand not aright what wee doe.
when we know not who it is that we take, when there is an error in the person we take, when we understand not aright what we do.
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Many doe as the yong man that came running to CHRIST, he came hastily, he made account to bee his follower, Many do as the young man that Come running to CHRIST, he Come hastily, he made account to be his follower,
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but CHRIST tels him that hee might mistake him, and therefore he lets him know what it was to follow him, what a Master he had betaken himselfe vnto:
but CHRIST tells him that he might mistake him, and Therefore he lets him know what it was to follow him, what a Master he had betaken himself unto:
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saith hee, if thou wilt be my seruant, goe sell all that thou hast. As if he should haue said;
Says he, if thou wilt be my servant, go fell all that thou hast. As if he should have said;
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1731
Mistake me not, if thou wilt be mine, thou must be mine altogether, thou must take vp thy Crosse, thou must part with any thing.
Mistake me not, if thou wilt be mine, thou must be mine altogether, thou must take up thy Cross, thou must part with any thing.
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1732
Now, if the yong man had gone away with this mistake, that he had not vnderstood CHRIST, he had become a Disciple of CHRIST,
Now, if the young man had gone away with this mistake, that he had not understood CHRIST, he had become a Disciple of CHRIST,
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1733
as well as others, but it had beene vpon a mistake.
as well as Others, but it had been upon a mistake.
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1734
And so likewise that Scribe, to whom CHRIST said, The Sonne of Man hath not whereon to lay his head.
And so likewise that Scribe, to whom CHRIST said, The Son of Man hath not whereon to lay his head.
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1735
As if hee should haue said, It may be thou lookest for ease, for Bed and Boord with me, thou lookest for a pleasant life,
As if he should have said, It may be thou Lookest for ease, for Bed and Board with me, thou Lookest for a pleasant life,
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1736
but it will not be so;
but it will not be so;
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1737
I leade not a pleasant life my selfe, I haue not whereon to lay my head;
I lead not a pleasant life my self, I have not whereon to lay my head;
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1738
I am not in so good a condition as many Fowles are, as many Beasts are, I haue not a nest, I haue not a denne;
I am not in so good a condition as many Fowls Are, as many Beasts Are, I have not a nest, I have not a den;
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1739
that is, I haue not that which should bee in steade of these to me, and therefore know what thou doest before thou betake thy selfe to my seruice.
that is, I have not that which should be in stead of these to me, and Therefore know what thou dost before thou betake thy self to my service.
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1740
Now men, not considering this, they put themselues vpon Christ, they take vpon them the profession of his Name,
Now men, not considering this, they put themselves upon christ, they take upon them the profession of his Name,
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1741
before they enter into a serious consideration, and this is it that causeth faith to be vneffectuall:
before they enter into a serious consideration, and this is it that Causes faith to be uneffectual:
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1742
as one speaking of false fortitude, names this for one amongst the rest; Many (saith he) are valiant for want of experience:
as one speaking of false fortitude, names this for one among the rest; Many (Says he) Are valiant for want of experience:
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1743
that is, they know not what the wars are, they know not what hardnesse they must endure,
that is, they know not what the wars Are, they know not what hardness they must endure,
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1744
and therefore when they come to feele it, when they come to see what paines they must take,
and Therefore when they come to feel it, when they come to see what pains they must take,
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1745
and what they must endure, they shrinke: so it is in this;
and what they must endure, they shrink: so it is in this;
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1746
many men enter vpon the profession of Christianity, vpon that warfare, (for so our profession is called) I say, many enter vpon it out of mistake;
many men enter upon the profession of Christianity, upon that warfare, (for so our profession is called) I say, many enter upon it out of mistake;
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1747
they vnderstand not what it is, they haue not experience of it, they know not how many will come against them, they know not that the force of their enemies is so great, they know not that they haue so many thousands to meet them;
they understand not what it is, they have not experience of it, they know not how many will come against them, they know not that the force of their enemies is so great, they know not that they have so many thousands to meet them;
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1748
therefore they vndertake the businesse, they goe about the enterprize, and it comes to naught, because they considered not what they did.
Therefore they undertake the business, they go about the enterprise, and it comes to nought, Because they considered not what they did.
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1749
Therefore, saith Christ, let him that builds a House, set downe before what it will cost.
Therefore, Says christ, let him that builds a House, Set down before what it will cost.
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1750
That is to say, if a man consider not what CHRIST lookes for at his hands,
That is to say, if a man Consider not what CHRIST looks for At his hands,
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1751
if he consider not before-hand, that, if he will be Christs, he must cr•cifie the flesh, with the affections thereof, that hee must denie himself in those things that are dearest to him, hee must be content to be hated of all men, this is a thing that will goe hard.
if he Consider not beforehand, that, if he will be Christ, he must cr•cifie the Flesh, with the affections thereof, that he must deny himself in those things that Are dearest to him, he must be content to be hated of all men, this is a thing that will go hard.
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1752
This is that, that a man can hardly indure to be scoffed at, to haue euerie man his enemie, to part with all his friends, to liue a despised man, to suffer persecution, that the end of one persecution shou•d be the beginning of another,
This is that, that a man can hardly endure to be scoffed At, to have every man his enemy, to part with all his Friends, to live a despised man, to suffer persecution, that the end of one persecution shou•d be the beginning of Another,
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1753
and the end of one suffering the beginning of another.
and the end of one suffering the beginning of Another.
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1754
Againe, for a man to haue his inward lusts and desires so mortified, and so crucified,
Again, for a man to have his inward Lustiest and Desires so mortified, and so Crucified,
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1755
and so restrained, to bee so strait-laced in euery thing, I say, because men consider not this, what it is to take this profession on them,
and so restrained, to be so straitlaced in every thing, I say, Because men Consider not this, what it is to take this profession on them,
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1756
when the time comes, what doe they? They goe backe againe.
when the time comes, what do they? They go back again.
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1757
Hence it is, that many, out of flashes, and in good moodes, will be ready to embrace Religion;
Hence it is, that many, out of flashes, and in good moods, will be ready to embrace Religion;
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1758
but wee see by experience, how soone there is an end of it.
but we see by experience, how soon there is an end of it.
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1759
As the people, when Christ came to Ierusalem, how ready were they to receiue him, with blessed is he that commeth in the Name of the Lord, and Hosanna, & c? but how soone were they gone againe? so many yong commers on, in this Citie,
As the people, when christ Come to Ierusalem, how ready were they to receive him, with blessed is he that comes in the Name of the Lord, and Hosanna, & c? but how soon were they gone again? so many young comers on, in this city,
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1760
and many, euen of our profession, in the beginning of their time, are ready to take vpon them the profession of Christ ;
and many, even of our profession, in the beginning of their time, Are ready to take upon them the profession of christ;
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1761
but afterwards, when they come to see what must be done, whē they see that Christ and the world cannot stand together, that Christ & pleasures cannot stand,
but afterwards, when they come to see what must be done, when they see that christ and the world cannot stand together, that christ & pleasures cannot stand,
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1762
but they must be content to go another course, then they go back, and their faith proues vneffectuall:
but they must be content to go Another course, then they go back, and their faith Proves uneffectual:
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1763
this, I say, is the first cause, when men are not throughly informed what they doe.
this, I say, is the First cause, when men Are not thoroughly informed what they do.
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1764
A second cause of the vneffectualnesse of faith is, when men take Christ out of feare, A second cause of the uneffectualness of faith is, when men take christ out of Fear,
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1765
when they are in some present distresse, and would haue ease, and vpon this they take Christ, not because of any true loue to him,
when they Are in Some present distress, and would have ease, and upon this they take christ, not Because of any true love to him,
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1766
but because they would be deliuered out of that present exigent which they are in; and this is as vsuall as the other.
but Because they would be Delivered out of that present exigent which they Are in; and this is as usual as the other.
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1767
How many are there, that, when God affrights them a little with the terrours of the Law,
How many Are there, that, when God affrights them a little with the terrors of the Law,
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1768
when their consciences are troubled, when then begin to apprehend Hell ▪ so long as they are in such a condition, they are willing to take Christ: but as soone as these stormes are ouer,
when their Consciences Are troubled, when then begin to apprehend Hell ▪ so long as they Are in such a condition, they Are willing to take christ: but as soon as these storms Are over,
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1769
and their hearts are at peace againe, when their consciences returne to some quiet, and when there is an end of those terrours,
and their hearts Are At peace again, when their Consciences return to Some quiet, and when there is an end of those terrors,
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1770
then there is an end of their religion, and of their faith, so that their faith proues ineffectuall.
then there is an end of their Religion, and of their faith, so that their faith Proves ineffectual.
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1771
So, many men, when they are in some great calamity;
So, many men, when they Are in Some great calamity;
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1772
as, you know, Pharoah, when hee was in the present strait, then he would doe any thing:
as, you know, Pharaoh, when he was in the present strait, then he would do any thing:
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1773
so many men vnder great crosses, afflictions, aud disgraces in the World, then they will bee religious,
so many men under great Crosses, afflictions, and disgraces in the World, then they will be religious,
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1774
but let them haue peace and prosperity, let them abound in all things againe, and they will forget GOD.
but let them have peace and Prosperity, let them abound in all things again, and they will forget GOD.
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1775
Such Isay complaines of, Isay 58. they hang downe their heads for a day:
Such Saiah complains of, Saiah 58. they hang down their Heads for a day:
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1776
That is, when the storme is on them, when they haue some affliction, for such a time, they will doe any thing;
That is, when the storm is on them, when they have Some affliction, for such a time, they will do any thing;
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1777
there is nothing more vsuall then this.
there is nothing more usual then this.
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1778
When men come to haue sicknesse, and to apprehend death, what will not a man doe for his saluation at such a time? and therefore you finde by experience, that few of those that make such promises in their sicknesses, when they apprehend death, doe keepe them afterward:
When men come to have sickness, and to apprehend death, what will not a man do for his salvation At such a time? and Therefore you find by experience, that few of those that make such promises in their Sicknesses, when they apprehend death, do keep them afterwards:
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1779
for they come from feare, and therefore they last not.
for they come from Fear, and Therefore they last not.
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1780
Take any man, the most ambitious man in the world, when he comes to dye, the praise of men is then nothing to him,
Take any man, the most ambitious man in the world, when he comes to die, the praise of men is then nothing to him,
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1781
then he will part with any thing.
then he will part with any thing.
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1782
Take a couetous man, to saue his life, what will not he doe? A Merchant that loues his goods neuer so well,
Take a covetous man, to save his life, what will not he do? A Merchant that loves his goods never so well,
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1783
yet when the Ship is ready to sinke, hee will cast them out, he is willing to lose them, rather then to lose his life:
yet when the Ship is ready to sink, he will cast them out, he is willing to loose them, rather then to loose his life:
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1784
So when a man comes to such an exigent, when hee comes to stand in the gate of destruction,
So when a man comes to such an exigent, when he comes to stand in the gate of destruction,
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1785
as it were, when hee sees Heauen and Hell before him, he is ready to doe any thing then, not because indeede hee loues Christ, or is willing to take him, but to saue himselfe;
as it were, when he sees Heaven and Hell before him, he is ready to do any thing then, not Because indeed he loves christ, or is willing to take him, but to save himself;
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1786
as the foolish Virgins, when the Gate was shut, then they cry, Lord, Lord, open to vs:
as the foolish Virgins, when the Gate was shut, then they cry, Lord, Lord, open to us:
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1787
They would faine haue had Christ then, not out of loue to Christ ; for then they would haue taken him before:
They would feign have had christ then, not out of love to christ; for then they would have taken him before:
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1788
It was not out of any loue to the Bridegroome, but out of feare, and fence of their own misery that they had when they were shut out,
It was not out of any love to the Bridegroom, but out of Fear, and fence of their own misery that they had when they were shut out,
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1789
and that made them cry, Lord, Lord, open to vs. And this is the second cause that makes the faith of men to be vneffectuall,
and that made them cry, Lord, Lord, open to us And this is the second cause that makes the faith of men to be uneffectual,
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1790
when they take Christ out of feare. The third cause is, when men take Christ, not out of loue to his person,
when they take christ out of Fear. The third cause is, when men take christ, not out of love to his person,
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1791
but out of loue to those commodities and aduantages they shall haue by him, when they looke not vpon him,
but out of love to those commodities and advantages they shall have by him, when they look not upon him,
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1792
when they fix not their eyes vpon his person, and the beauty that is in him:
when they fix not their eyes upon his person, and the beauty that is in him:
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1793
but they looke vpon the Kingdome, they looke vpon the wealth they shall haue, they looke to what they shall get by him. This faith proues vneffectuall;
but they look upon the Kingdom, they look upon the wealth they shall have, they look to what they shall get by him. This faith Proves uneffectual;
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1794
because when other commodities are presented, that are present, and sensible, and in their apprehension greater then these, Because when other commodities Are presented, that Are present, and sensible, and in their apprehension greater then these,
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1795
then they let Christ goe againe. Men doe in this case, as those that marry for wealth;
then they let christ go again. Men do in this case, as those that marry for wealth;
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1796
if that be their end, when they haue gotten the wealth that they would haue, when they haue that which they desire, they care for their Wiues no longer: so in this case;
if that be their end, when they have got the wealth that they would have, when they have that which they desire, they care for their Wives no longer: so in this case;
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1797
when men looke at nothing but simply at heauen, disjoyned from Christ ;
when men look At nothing but simply At heaven, disjoined from christ;
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1798
or, when they looke at some other aduantages, when they looke at an earthly Kingdome, (as many of the Disciples did) when they looke for great matters by Christ in this world,
or, when they look At Some other advantages, when they look At an earthly Kingdom, (as many of the Disciples did) when they look for great matters by christ in this world,
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1799
when they finde it quite otherwise, when they lose in the world, and all that they haue is in hope, it is in things spirituall, that are not seene with the eye, things that are not sensible,
when they find it quite otherwise, when they loose in the world, and all that they have is in hope, it is in things spiritual, that Are not seen with the eye, things that Are not sensible,
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1800
then they are ready to slip from Christ againe.
then they Are ready to slip from christ again.
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1801
So it is vsually among vs, many take Christ for aduantages, as Christ tels them plainely, Ioh. 6. (saith he) you seeke me, not for the Miracles which I did, but for the loaues:
So it is usually among us, many take christ for advantages, as christ tells them plainly, John 6. (Says he) you seek me, not for the Miracles which I did, but for the loaves:
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1802
That is to say, not out of loue to the worke, not because you iudge aright of the things of the spirit, not because you loue grace,
That is to say, not out of love to the work, not Because you judge aright of the things of the Spirit, not Because you love grace,
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1803
but because you loue some aduantage that you haue by religion, some profit that it brings you for the present,
but Because you love Some advantage that you have by Religion, Some profit that it brings you for the present,
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1804
and because you would be freed from Hell for the future; such things as carnall men may see, and be affected with:
and Because you would be freed from Hell for the future; such things as carnal men may see, and be affected with:
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1805
but this will not hold out. The manner of these men is to seeke mercie and not grace.
but this will not hold out. The manner of these men is to seek mercy and not grace.
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1806
If they can be but assured that it shall goe well with them, that they shall be freed from the feares they might haue of Hell, that they may haue some hope of being in a better condition, this is that they looke for: If they can be but assured that it shall go well with them, that they shall be freed from the fears they might have of Hell, that they may have Some hope of being in a better condition, this is that they look for:
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1807
but as for grace, for repayring the Image of GOD in their hearts, to be enabled to obey Christ in all things, this is a thing that they desire not, this is a thing they long not for:
but as for grace, for repairing the Image of GOD in their hearts, to be enabled to obey christ in all things, this is a thing that they desire not, this is a thing they long not for:
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1808
therefore the secret inquisition of their heart is, What good shall wee get by it? They enquire not, what excellencie,
Therefore the secret inquisition of their heart is, What good shall we get by it? They inquire not, what excellency,
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1809
and what beauty there is in CHRIST, what manner of one hee is, that they may loue him;
and what beauty there is in CHRIST, what manner of one he is, that they may love him;
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1810
but what good shall wee get by him? what aduantage will it bee to vs? Contrarie to that in Cant. 5.12.
but what good shall we get by him? what advantage will it be to us? Contrary to that in Cant 5.12.
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1811
when the Spouse is there asked what the reason was that she followed her Beloued so much? and that shee magnified him so much? Shee doth not tell them, when the Spouse is there asked what the reason was that she followed her beloved so much? and that she magnified him so much? Shee does not tell them,
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1812
because I shall haue such things by him, or hee is thus wealthie, or I shall haue this honour by matching with him; but marke her answer;
Because I shall have such things by him, or he is thus wealthy, or I shall have this honour by matching with him; but mark her answer;
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1813
My beloued is white and ruddy, the chiefe among tenne thousand, his head is as the most fine Gold, his lookes are blacke as a Rauen, his eyes are as the eyes of Doues by the riuers of waters, washed with milke and fitly set: My Beloved is white and ruddy, the chief among tenne thousand, his head is as the most fine Gold, his looks Are black as a Raven, his eyes Are as the eyes of Dove by the Rivers of waters, washed with milk and fitly Set:
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1814
and so she goes along in a holy delectaction; This is my beloued, oh ye Daughters of Ierusalem.
and so she Goes along in a holy delectaction; This is my Beloved, o you Daughters of Ierusalem.
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1815
I say, so it is with those that take CHRIST in good earnest, that looke vpon the excellencies of CHRIST,
I say, so it is with those that take CHRIST in good earnest, that look upon the excellencies of CHRIST,
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1816
as hee is considered in himselfe: not that the other is excluded:
as he is considered in himself: not that the other is excluded:
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1817
for we may looke at the aduantages, and commodities that we haue by him, but not vpon that alone;
for we may look At the advantages, and commodities that we have by him, but not upon that alone;
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1818
but, marke, in her answer shee describeth what a one he was, and therefore she loued him.
but, mark, in her answer she Describeth what a one he was, and Therefore she loved him.
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1819
My Beloued is white and ruddy, the fairest of tenne thousand, such a one is my Beloued, therefore, Chap. 1. Vers. 2. she describes him to be such a one as hee is;
My beloved is white and ruddy, the Fairest of tenne thousand, such a one is my beloved, Therefore, Chap. 1. Vers. 2. she describes him to be such a one as he is;
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1820
and (saith she) therefore the Virgins loue thee:
and (Says she) Therefore the Virgins love thee:
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1821
as if shee had said, there is a Harlots loue, that lookes only what they shall haue by him:
as if she had said, there is a Harlots love, that looks only what they shall have by him:
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1822
but none but Virgins, that is, those that haue chaste and good affections, those that haue holy and right affections, indeed the Virgins loue thee ; but the others doe not:
but none but Virgins, that is, those that have chaste and good affections, those that have holy and right affections, indeed the Virgins love thee; but the Others do not:
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1823
for they haue adulterous and Harlot-like affections, (as we may call them, when a man lookes not vnto GOD himselfe,
for they have adulterous and Harlot-like affections, (as we may call them, when a man looks not unto GOD himself,
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1824
but to his owne aduantage and profit.) And this is the third cause that makes faith prooue vneffectuall.
but to his own advantage and profit.) And this is the third cause that makes faith prove uneffectual.
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1825
Fourthly, faith proues ineffectuall for want of preparation, and humiliation that should goe before it;
Fourthly, faith Proves ineffectual for want of preparation, and humiliation that should go before it;
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1826
because the heart is not circumcised, the heart is not broken yet, it is not emptyed of those things that it must be emptyed of before a man can take CHRIST, and therefore in Deut. 30.6.
Because the heart is not circumcised, the heart is not broken yet, it is not emptied of those things that it must be emptied of before a man can take CHRIST, and Therefore in Deuteronomy 30.6.
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1827
saith Moses, The Lord your God will circumcise your hearts, and then you shall loue him with all your soule, and with all your strength. Says Moses, The Lord your God will circumcise your hearts, and then you shall love him with all your soul, and with all your strength.
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1828
As if hee should haue said, It is impossible you should cleaue to GOD, to loue him indeed, to take him in good earnest, vnfeignedly, with all your hearts,
As if he should have said, It is impossible you should cleave to GOD, to love him indeed, to take him in good earnest, unfeignedly, with all your hearts,
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1829
except first your hearts be circumcised; therefore the Lord your God will circumcise your hearts;
except First your hearts be circumcised; Therefore the Lord your God will circumcise your hearts;
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1830
that is, hee will humble you, hee will breake your hearts, that your lusts shall be mortified in you;
that is, he will humble you, he will break your hearts, that your Lustiest shall be mortified in you;
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1831
he will take away those strong, violent, those carnall and sinfull desires, that abounded in your hearts before,
he will take away those strong, violent, those carnal and sinful Desires, that abounded in your hearts before,
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1832
and when that is done, then you shall loue the Lord in good earnest, not feignedly, but with all your hearts:
and when that is done, then you shall love the Lord in good earnest, not feignedly, but with all your hearts:
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1833
Now, if a man come to take Christ before he be thus circumcised, he takes him in vaine, he takes him so,
Now, if a man come to take christ before he be thus circumcised, he Takes him in vain, he Takes him so,
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1834
as that hee cannot hold him, nor continue with him.
as that he cannot hold him, nor continue with him.
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1835
Now this circumcision is done by a certaine worke of preparation or humiliation, by which these strong lusts are broken in vs:
Now this circumcision is done by a certain work of preparation or humiliation, by which these strong Lustiest Are broken in us:
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1836
therefore, when men come to Christ, before the Law hath beene a sufficient Schoolmaster to them,
Therefore, when men come to christ, before the Law hath been a sufficient Schoolmaster to them,
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1837
before it hath indited them, before it haue put them in prison, and told them that they must pay euery farthing, (when a man comes to this, hee seeth that hee cannot doe it,
before it hath Indited them, before it have put them in prison, and told them that they must pay every farthing, (when a man comes to this, he sees that he cannot do it,
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1838
then he goeth to Christ, and beseecheth him to pay his debt,) before the Lawe haue done this, men care not for Christ, they take him negligently,
then he Goes to christ, and Beseecheth him to pay his debt,) before the Law have done this, men care not for christ, they take him negligently,
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1839
and therefore they hold him not.
and Therefore they hold him not.
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1840
And for this it was, that before Christ came into the World, he would make way before him:
And for this it was, that before christ Come into the World, he would make Way before him:
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1841
so, before he will come into a mans heart, the Mountaines must bee brought downe, the spirit of Elias must make way;
so, before he will come into a men heart, the Mountains must be brought down, the Spirit of Elias must make Way;
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1842
that is, there must be a sharpe ministry to shew men their sinnes, that they may bee throughly humbled,
that is, there must be a sharp Ministry to show men their Sins, that they may be thoroughly humbled,
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1843
and prepared, or else they will neuer take Christ so as to keepe close to him.
and prepared, or Else they will never take christ so as to keep close to him.
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1844
A man must be brought to haue a present apprehension of death, and of the wrath of GOD,
A man must be brought to have a present apprehension of death, and of the wrath of GOD,
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1845
and damnation, or else he will not lay hold on the Hornes of the Altar;
and damnation, or Else he will not lay hold on the Horns of the Altar;
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1846
as Ioab, when he saw that Salomon would slay him indeed, and take away his life,
as Ioab, when he saw that Solomon would slay him indeed, and take away his life,
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1847
then hee layes hold on the Hornes of the Altar, and would not let goe;
then he lays hold on the Horns of the Altar, and would not let go;
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1848
so when a man sees present death, he will keepe close to Christ, and till this bee wrought, a man may take Christ, but his faith will be vneffectuall,
so when a man sees present death, he will keep close to christ, and till this be wrought, a man may take christ, but his faith will be uneffectual,
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1849
because indeed, till a man be soundly humbled, he neuer accounts and reckons sinne to be the greatest euill;
Because indeed, till a man be soundly humbled, he never accounts and reckons sin to be the greatest evil;
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1850
and till he doe that, he neuer accounts CHRIST to bee the greatest good, and if a man doe not reckon CHRIST to bee the chiefe good of all other, there will be somewhat propounded, which will bee esteemed before him,
and till he do that, he never accounts CHRIST to be the greatest good, and if a man do not reckon CHRIST to be the chief good of all other, there will be somewhat propounded, which will be esteemed before him,
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1851
and when that comes, he lets goe CHRIST.
and when that comes, he lets go CHRIST.
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1852
But when there is a sound humiliation, which makes a man prize CHRIST aboue all other things, then faith proues effectuall;
But when there is a found humiliation, which makes a man prize CHRIST above all other things, then faith Proves effectual;
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1853
that is, a man holds out, hee goes thorow with the worke, he cleaues so to Christ, as that he will not part with him:
that is, a man holds out, he Goes thorough with the work, he cleaves so to christ, as that he will not part with him:
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1854
but for want of this, because mens hearts are not circumcised, because way is not made,
but for want of this, Because men's hearts Are not circumcised, Because Way is not made,
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1855
because the Mountaines are not brought downe, because the Ministrie is not sharpe enough to prepare them,
Because the Mountains Are not brought down, Because the Ministry is not sharp enough to prepare them,
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1856
hence it is that their faith is vaine, and comes to nothing.
hence it is that their faith is vain, and comes to nothing.
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1857
Fiftly and lastly, the faith of men proues ineffectuall, because it is not well grounded, they take to themselues a perswasion of the remission of their sinnes, vpon an vncertaine ground;
Fifty and lastly, the faith of men Proves ineffectual, Because it is not well grounded, they take to themselves a persuasion of the remission of their Sins, upon an uncertain ground;
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1858
they are not built vpon the Rocke, they take CHRIST, but they are not well bottomed:
they Are not built upon the Rock, they take CHRIST, but they Are not well bottomed:
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1859
for there is a certaine false perswasion, which is nothing else but a strong fancie, which makes a man to thinke that his sinnes are forgiuen,
for there is a certain false persuasion, which is nothing Else but a strong fancy, which makes a man to think that his Sins Are forgiven,
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1860
and that hee is in a good estate: but when it comes to examination, hee can giue no sound reason for it.
and that he is in a good estate: but when it comes to examination, he can give no found reason for it.
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1861
When men take CHRIST on this manner, when they are perswaded their sinnes are remitted,
When men take CHRIST on this manner, when they Are persuaded their Sins Are remitted,
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1862
and yet haue no good ground for this perswasion and peace, it holds not out, it continues not.
and yet have no good ground for this persuasion and peace, it holds not out, it continues not.
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1863
Therefore to such as these Saint Paul speakes, Eph. 4.10. Bee not children (saith hee) in vnderstanding, to bee carried about with euery winde of doctrine.
Therefore to such as these Saint Paul speaks, Ephesians 4.10. be not children (Says he) in understanding, to be carried about with every wind of Doctrine.
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1864
As if hee had said, Indeed you are such as haue embraced CHRIST, but you must not doe as children doe, that beeing not able to vse their owne judgement, they see what other men doe,
As if he had said, Indeed you Are such as have embraced CHRIST, but you must not do as children do, that being not able to use their own judgement, they see what other men do,
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1865
and they heare what they say:
and they hear what they say:
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1866
but, saith hee, you must learne to be men, that you may vse your owne vnderstanding, that you may see with your owne eyes,
but, Says he, you must Learn to be men, that you may use your own understanding, that you may see with your own eyes,
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1867
or else you will bee like a Ship tossed and carried about with euery wind.
or Else you will be like a Ship tossed and carried about with every wind.
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1868
That is to say, it was a false perswasion that draue you to CHRIST, and another winde will driue you from him:
That is to say, it was a false persuasion that drove you to CHRIST, and Another wind will driven you from him:
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1869
therefore bee not children in vnderstanding.
Therefore be not children in understanding.
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1870
So, I say, when you haue a perswasion of the remission of your sinnes, of beleeuing in Christ, be not children in vnderstanding, see that it bee soundly grounded.
So, I say, when you have a persuasion of the remission of your Sins, of believing in christ, be not children in understanding, see that it be soundly grounded.
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1871
That is a condition required by the Apostle, Colos. 1.23. CHRIST hath reconciled vs to GOD the Father, to be blamelesse, and without fault.
That is a condition required by the Apostle, Colos 1.23. CHRIST hath reconciled us to GOD the Father, to be blameless, and without fault.
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1872
But (saith hee) I must put in this condition, If you continue grounded, and stablished in the faith, that you bee not moued from the hope of the Gospell.
But (Says he) I must put in this condition, If you continue grounded, and established in the faith, that you be not moved from the hope of the Gospel.
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1873
As if he should haue said, There is a certaine faith, by which you may take Christ, and so you may bee perswaded of reconciliation;
As if he should have said, There is a certain faith, by which you may take christ, and so you may be persuaded of reconciliation;
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1874
but, saith he, that will not doe, vnlesse you bee grounded and stablished in the faith.
but, Says he, that will not do, unless you be grounded and established in the faith.
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1875
The word in the Originall signifieth, Except you bee so built as a house is built vpon a sure foundation,
The word in the Original signifies, Except you be so built as a house is built upon a sure Foundation,
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1876
as a Tree that is soundly rooted, when you are so pitched vpon Christ, that when new objects come, new temptations come, things that you neuer thought on,
as a Tree that is soundly rooted, when you Are so pitched upon christ, that when new objects come, new temptations come, things that you never Thought on,
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1877
yet nothing can moue you from the hope of the Gospell: If you be not grounded, you may take a hope to your selues of reconciliation,
yet nothing can move you from the hope of the Gospel: If you be not grounded, you may take a hope to your selves of reconciliation,
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1878
and of being without fault in the sight of GOD, but it will neuer hold out, vnlesse it be soundly grounded.
and of being without fault in the sighed of GOD, but it will never hold out, unless it be soundly grounded.
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1879
Hence you see therefore, that if a man bee not well rooted, if hee be not built vpon the Rocke, Hence you see Therefore, that if a man be not well rooted, if he be not built upon the Rock,
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1880
if this perswasion of the remission of his sinnes bee not well bottomed, that causeth him not to hold out, but to fall off againe.
if this persuasion of the remission of his Sins be not well bottomed, that Causes him not to hold out, but to fallen off again.
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1881
Whereas it is required of vs, that we keepe so close to God, in such a case our faith should be built on so sure a ground, that nothing in the World should moue vs, no not the most probable arguments that may bee brought in:
Whereas it is required of us, that we keep so close to God, in such a case our faith should be built on so sure a ground, that nothing in the World should move us, no not the most probable Arguments that may be brought in:
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1882
as wee see, Deut. 13. saith Moses, If a Prophet, or a dreamer of dreames come,
as we see, Deuteronomy 13. Says Moses, If a Prophet, or a dreamer of dreams come,
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1883
and give you signes and wonders, and the thing that he foretold come to passe, that you could not answer any thing, you can see no reason but that he should be a true Prophet, saith he, God will put you to such trials, to proue you to see if you be soundly grounded.and give you Signs and wonders, and the thing that he foretold come to pass, that you could not answer any thing, you can see no reason but that he should be a true Prophet, Says he, God will put you to such trials, to prove you to see if you be soundly grounded.
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1884
All that are saued, hee will haue them so fixed, hee will haue them take their saluation vpon so good a ground, vpon such infallibility, that whatsoeuer shall bee brought against them, they shall keepe them close to GOD.
All that Are saved, he will have them so fixed, he will have them take their salvation upon so good a ground, upon such infallibility, that whatsoever shall be brought against them, they shall keep them close to GOD.
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1885
This is that that wee should labour for, and for want of this, when men haue a confused perswasion that their sinnes are forgiuen,
This is that that we should labour for, and for want of this, when men have a confused persuasion that their Sins Are forgiven,
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1886
and thinke it enough, if their hearts bee quiet, if they haue rest in their consciences, that they be not troubled,
and think it enough, if their hearts be quiet, if they have rest in their Consciences, that they be not troubled,
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1887
and neuer examine what the grounds are: I say, for want of this it is, that in temptation they fall away;
and never examine what the grounds Are: I say, for want of this it is, that in temptation they fallen away;
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1888
when other men come and preach other doctrines, then they are plucked away with the errour of the wicked, as Peter saith, 2 Pet. 3.17. Bee not plucked away with the errour of the wicked, but grow in knowledge.
when other men come and preach other doctrines, then they Are plucked away with the error of the wicked, as Peter Says, 2 Pet. 3.17. be not plucked away with the error of the wicked, but grow in knowledge.
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1889
As if hee should haue said, If you haue but some perswasion, but some good opinion that Christ is yours,
As if he should have said, If you have but Some persuasion, but Some good opinion that christ is yours,
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1890
and that it is best for you to cleaue to him, this will not hold, you will bee plucked away with those errours that other men are plucked away with.
and that it is best for you to cleave to him, this will not hold, you will be plucked away with those errors that other men Are plucked away with.
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1891
This is the first thing which wee haue done with, to shew the causes of the ineffectualnesse of faith.
This is the First thing which we have done with, to show the Causes of the ineffectualness of faith.
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1892
In the next place, I am to declare vnto you what it is that maketh faith effectuall, wherein the effectualnesse of faith consists. In the next place, I am to declare unto you what it is that makes faith effectual, wherein the effectualness of faith consists.
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1893
In this we will shew you 3. things. First, in what sence it is called effectuall faith:
In this we will show you 3. things. First, in what sense it is called effectual faith:
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1894
for the very opening of this word which the Apostle vseth, will open a Window to vs, it will open a creuice of light, to see into the nature of the thing it selfe. Secondly;
for the very opening of this word which the Apostle uses, will open a Window to us, it will open a crevice of Light, to see into the nature of the thing it self. Secondly;
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1895
we will shew you particularly and distinctly, wherein this effectualnesse of faith consists.
we will show you particularly and distinctly, wherein this effectualness of faith consists.
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1896
Thirdly, wee will shew you how it is wrought, how this faith is made effectuall in vs;
Thirdly, we will show you how it is wrought, how this faith is made effectual in us;
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1897
and when wee haue done these three, you will fully vnderstand what effectuall faith is.
and when we have done these three, you will Fully understand what effectual faith is.
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1898
First, for the opening of this very appellation, this name effectuall faith: you shall finde that a thing is said to bee effectuall in 4. respects.
First, for the opening of this very appellation, this name effectual faith: you shall find that a thing is said to be effectual in 4. respects.
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1899
First, we say a thing is effectuall, when it doth its office, when it exerciseth that proper function that belongs to that quality,
First, we say a thing is effectual, when it does its office, when it Exerciseth that proper function that belongs to that quality,
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1900
or that grace, or that gift, or that creature whatsoeuer it is;
or that grace, or that gift, or that creature whatsoever it is;
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1901
and when it doth not that, then we say it is ineffectuall, when it doth not the thing that we looke for from it.
and when it does not that, then we say it is ineffectual, when it does not the thing that we look for from it.
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1902
In this sence, faith is said to be effectuall, when it doth the thing for which faith is,
In this sense, faith is said to be effectual, when it does the thing for which faith is,
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1903
when it doth the thing that God expects of faith, that is the proper function of faith:
when it does the thing that God expects of faith, that is the proper function of faith:
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1904
and what that is, you heard before; namely to take Christ: If faith take Christ, it is effectuall faith. and what that is, you herd before; namely to take christ: If faith take christ, it is effectual faith.
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1905
Now, for the opening of this a little further to you, to shew you what this proper function of faith is.
Now, for the opening of this a little further to you, to show you what this proper function of faith is.
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1906
It is, when a man is so far peswaded of the truth of the Scriptures, of the truth of the promises,
It is, when a man is so Far persuaded of the truth of the Scriptures, of the truth of the promises,
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1907
and doth so far appropriate them to himselfe, that hee is willing to take Christ, though there be some doubtings and wauerings in him,
and does so Far Appropriate them to himself, that he is willing to take christ, though there be Some doubtings and waverings in him,
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1908
yet if there be so much faith as to doe the thing, this is properly effectuall faith,
yet if there be so much faith as to do the thing, this is properly effectual faith,
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1909
though it be not perfect faith: For you must know, that there is a doubting mingled with the best faith:
though it be not perfect faith: For you must know, that there is a doubting mingled with the best faith:
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1910
Therefore when wee say effectuall faith, we doe not meane that it is such a faith as is without doubtings,
Therefore when we say effectual faith, we do not mean that it is such a faith as is without doubtings,
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1911
and without feares mingled with it:
and without fears mingled with it:
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1912
but, if it bee such a faith as doth the thing it selfe, for which faith is appointed, it is properly said to be effectuall faith.
but, if it be such a faith as does the thing it self, for which faith is appointed, it is properly said to be effectual faith.
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1913
It is a point necessary for you to vnderstand;
It is a point necessary for you to understand;
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1914
and if you compare this that wee haue said (concerning this description, of this first explication of effectuall faith) with that in Iam. 1.7, 8. we shall see what the meaning is.
and if you compare this that we have said (Concerning this description, of this First explication of effectual faith) with that in Iam. 1.7, 8. we shall see what the meaning is.
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1915
Hee speakes there of doubting, and tels you, that those that doubt, they are like a waue of the Sea, tossed to and fro,
He speaks there of doubting, and tells you, that those that doubt, they Are like a wave of the Sea, tossed to and from,
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1916
and in the end they vanish away. Saith the Apostle, Let not such a man thinke to obtaine any thing at Gods hands:
and in the end they vanish away. Says the Apostle, Let not such a man think to obtain any thing At God's hands:
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1917
for he is a double-minded man, and is vnstable in all his wayes. for he is a double-minded man, and is unstable in all his ways.
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1918
The meaning is, that there is such a faith that makes a man doubt, when he knoweth not what he should doe, but is vnstable;
The meaning is, that there is such a faith that makes a man doubt, when he Knoweth not what he should do, but is unstable;
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1919
as a waue of the Sea, that is tossed to and fro:
as a wave of the Sea, that is tossed to and from:
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1920
hee is sometimes going towards GOD, sometimes from him againe, and in the end he goes quite away. (Saith he) such a man shall not receiue any thing.
he is sometime going towards GOD, sometime from him again, and in the end he Goes quite away. (Says he) such a man shall not receive any thing.
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1921
Why? Because hee is a double-minded man.
Why? Because he is a double-minded man.
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1922
Now, by a double-minded man, is not meant a man that hath one thing in his face,
Now, by a double-minded man, is not meant a man that hath one thing in his face,
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1923
and another in his heart, one that pretends one thing, and intends another, (though the word be somtimes so taken,
and Another in his heart, one that pretends one thing, and intends Another, (though the word be sometimes so taken,
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1924
yet in that place it is not so to be vnderstood) but by a double-minded man this is meant,
yet in that place it is not so to be understood) but by a double-minded man this is meant,
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1925
when the mind is diuided, between two objects, that it knowes not which to choose,
when the mind is divided, between two objects, that it knows not which to choose,
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1926
but stands as one in Biuio, that hath two wayes before him, and knowes not whether to goe this way, or that way;
but Stands as one in Biuio, that hath two ways before him, and knows not whither to go this Way, or that Way;
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1927
a man that is distracted in his owne minde, hee knowes not what to resolue on.
a man that is distracted in his own mind, he knows not what to resolve on.
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1928
Now when a mans faith comes to this, that he knowes not whether to take CHRIST, or the World;
Now when a men faith comes to this, that he knows not whither to take CHRIST, or the World;
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1929
hee doubts whether he should choose, GOD, or the World, there is an vncertainety in his minde, that it is diuided:
he doubts whither he should choose, GOD, or the World, there is an uncertainty in his mind, that it is divided:
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1930
sometimes hee thinkes it is best, and sometimes he thinkes it not best, aliud stans, aliud sedens, when he thus wauers, this is not effectuall faith.
sometime he thinks it is best, and sometime he thinks it not best, Aliud stans, Aliud sedens, when he thus wavers, this is not effectual faith.
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1931
But now, if a man goe beyond this, and pitch vpon CHRIST resolutely, when he goeth so farre,
But now, if a man go beyond this, and pitch upon CHRIST resolutely, when he Goes so Far,
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1932
as that he resolues to take him, although hee haue many pluck-backs, although there bee many things that may disswade him from it,
as that he resolves to take him, although he have many pluck-backs, although there be many things that may dissuade him from it,
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1933
though there be some reluctancie in his mind, some feare whether it be the best way or no,
though there be Some reluctancy in his mind, Some Fear whither it be the best Way or no,
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1934
yet if he pitch on CHRIST, hee chooseth him rather then the World, though he haue some inclination to the World still,
yet if he pitch on CHRIST, he chooses him rather then the World, though he have Some inclination to the World still,
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1935
though there be somewhat offensiue in his his heart, though, as I said, there bee some doubts, some feares whether it be the best way or no,
though there be somewhat offensive in his his heart, though, as I said, there be Some doubts, Some fears whither it be the best Way or no,
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1936
yet if faith come so farre as to pitch on Christ, to choose him, to take him, this is properly effectuall faith.
yet if faith come so Far as to pitch on christ, to choose him, to take him, this is properly effectual faith.
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1937
Indeed, it is farre from perfect faith, but it is effectuall faith, and such as shall saue you.
Indeed, it is Far from perfect faith, but it is effectual faith, and such as shall save you.
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1938
Therefore you shall finde this rule among the Schoole-men, (I name them, because they were Papists,
Therefore you shall find this Rule among the Schoolmen, (I name them, Because they were Papists,
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1939
and their doctrine of faith is contrarie to this) they say, it is not faith,
and their Doctrine of faith is contrary to this) they say, it is not faith,
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1940
except it be a full perswasion;
except it be a full persuasion;
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1941
they speake not there of resting on CHRIST, that is not the thing, but of the full perswasion of the truth of the thing to bee beleeued;
they speak not there of resting on CHRIST, that is not the thing, but of the full persuasion of the truth of the thing to be believed;
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1942
yet notwithstanding, you shall finde this rule among some of the Schoolemen, Fides non excludit omnem dubitationem:
yet notwithstanding, you shall find this Rule among Some of the Schoolmen, Fides non excludit omnem dubitationem:
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1943
faith doth not exclude all doubting, but that doubting that ouercommeth, that doubting that casteth the ballance the contrary way:
faith does not exclude all doubting, but that doubting that Overcometh, that doubting that Cast the balance the contrary Way:
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1944
if it bee such a doubting as doth not ouercome, it may stand with true and sound faith.
if it be such a doubting as does not overcome, it may stand with true and found faith.
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1945
So, I say, if you would know now, what it is to pitch on Christ, and so to take him, though there be some reluctancie, some doubt, some feare, you shall know it by this:
So, I say, if you would know now, what it is to pitch on christ, and so to take him, though there be Some reluctancy, Some doubt, Some Fear, you shall know it by this:
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1946
if a man haue so taken him, that still hee is growing, still his faith is preuailing, still his faith is ouercomming those doubts and feares from day to day, hee is better and better resolued;
if a man have so taken him, that still he is growing, still his faith is prevailing, still his faith is overcoming those doubts and fears from day to day, he is better and better resolved;
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1947
I say, though his faith be not perfect at the first, yet if it bee still thus on the growing hand, it is sauing and effectuall faith.
I say, though his faith be not perfect At the First, yet if it be still thus on the growing hand, it is Saving and effectual faith.
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1948
Whereas another man, that is not soundly rooted, that is diuided thus, he takes Christ, but it is not vpon any good ground,
Whereas Another man, that is not soundly rooted, that is divided thus, he Takes christ, but it is not upon any good ground,
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1949
but as the Weather-cocke stands such a way, while the wind blowes that way, not because the Weather-cocke is fixed, (for for when the wind turnes, the Weather-cocke turneth too:
but as the Weathercock Stands such a Way, while the wind blows that Way, not Because the Weathercock is fixed, (for for when the wind turns, the Weathercock turns too:
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1950
) so, such men cleaue to Christ, not because they haue any good ground, but because they want temptations to a contrary way: ) so, such men cleave to christ, not Because they have any good ground, but Because they want temptations to a contrary Way:
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1951
let temptations from the World come, let there come reasons that they knew not before, let there come new objects, new allurements, which they knew not of before, they will forsake Christ againe,
let temptations from the World come, let there come Reasons that they knew not before, let there come new objects, new allurements, which they knew not of before, they will forsake christ again,
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1952
but when the heart is fixed, when there is an Anchor that holdes the soule though the ship wauer,
but when the heart is fixed, when there is an Anchor that holds the soul though the ship waver,
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1953
when there is an anchor, to hold it fast though it be much tossed to and fro,
when there is an anchor, to hold it fast though it be much tossed to and from,
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1954
though there be much doubting, thou maist be sure it is true and effectuall faith. This point you must marke;
though there be much doubting, thou Mayest be sure it is true and effectual faith. This point you must mark;
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1955
when I say it is effectuall it is no more but when it thus pitcheth on CHRIST, though there bee some doubting:
when I say it is effectual it is no more but when it thus pitcheth on CHRIST, though there be Some doubting:
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1956
It is so farre from being true that faith must bee without all doubting, that wee may boldly say, it is not faith,
It is so Far from being true that faith must be without all doubting, that we may boldly say, it is not faith,
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1957
except it haue much doubting, vnlesse there bee some feares, vnlesse there bee some troubles within, that resist this faith, and striue against it; otherwise it is no faith:
except it have much doubting, unless there be Some fears, unless there be Some Troubles within, that resist this faith, and strive against it; otherwise it is no faith:
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1958
for certainely, there is no man that hath perfect faith, especially at the first, or afterward eyther,
for Certainly, there is no man that hath perfect faith, especially At the First, or afterwards either,
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1959
so as to set his heart fully at peace, and then if it bee not perfect faith,
so as to Set his heart Fully At peace, and then if it be not perfect faith,
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1960
if there be no doubting, there must be perfect flesh, that is, there is nothing but flesh,
if there be no doubting, there must be perfect Flesh, that is, there is nothing but Flesh,
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1961
and if there be some faith which is imperfect, alway in the beginning there must needes be doubting,
and if there be Some faith which is imperfect, always in the beginning there must needs be doubting,
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1962
because there is some flesh, and some spirit, there is fire and water, and therefore there must needes be striuing.
Because there is Some Flesh, and Some Spirit, there is fire and water, and Therefore there must needs be striving.
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1963
We may say of doubting, in this case, as wee say of Thistles; they are ill weeds, but the ground is fat and good where they grow:
We may say of doubting, in this case, as we say of Thistles; they Are ill weeds, but the ground is fat and good where they grow:
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1964
so doubting is a thing that resists faith, it is bad, but it is a signe the heart is good where it is.
so doubting is a thing that resists faith, it is bad, but it is a Signen the heart is good where it is.
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1965
So that, where there is all peace, where there is no questioning, where the heart is not perplexed and troubled, So that, where there is all peace, where there is no questioning, where the heart is not perplexed and troubled,
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1966
and complaines not, it is a signe that the strong man possesseth the House wholly; it is a signe there is nothing but flesh there.
and complains not, it is a Signen that the strong man Possesses the House wholly; it is a Signen there is nothing but Flesh there.
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1967
Therefore marke this point to your comfort, that if there be but so much faith as will produce this worke of taking CHRIST,
Therefore mark this point to your Comfort, that if there be but so much faith as will produce this work of taking CHRIST,
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1968
though there bee some doubtings mingled with it, yet it is properly effectuall faith, because it doth the thing, though not perfectly.
though there be Some doubtings mingled with it, yet it is properly effectual faith, Because it does the thing, though not perfectly.
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That is the first acception of the word effectuall, a thing is said to bee effectuall,
That is the First acception of the word effectual, a thing is said to be effectual,
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1970
when it doth the proper function of it, though it doe it not perfectly, and throughly,
when it does the proper function of it, though it do it not perfectly, and thoroughly,
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1971
yet, if it doe it, it is said to bee effectuall:
yet, if it do it, it is said to be effectual:
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1972
so faith, if it pitch vpon CHRIST, though not so perfectly as afterwards it may, it is effectuall.
so faith, if it pitch upon CHRIST, though not so perfectly as afterwards it may, it is effectual.
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1973
Secondly, a thing is said to bee effectuall, as it is opposed to that which is vaine and empty, to that which is but a name, a shaddow of it,
Secondly, a thing is said to be effectual, as it is opposed to that which is vain and empty, to that which is but a name, a shadow of it,
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1974
but is not such a thing indeed.
but is not such a thing indeed.
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1975
So faith is said to be effectuall, when it is true, reall, and substantiall, you know, there bee emptie clowds, we see the heauens many times full of clouds,
So faith is said to be effectual, when it is true, real, and substantial, you know, there be empty Clouds, we see the heavens many times full of Clouds,
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1976
but there is no rayne folloues, they are driuen away with the windes, they are emptie clouds, they are not clouds indeed:
but there is no rain folloues, they Are driven away with the winds, they Are empty Clouds, they Are not Clouds indeed:
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1977
so there is a great shew of faith sometimes, that makes a man shew like these clouds,
so there is a great show of faith sometime, that makes a man show like these Clouds,
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1978
and yet it is vaine and empty, no raine followes.
and yet it is vain and empty, no rain follows.
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1979
A counterfeit Piece, although it shew to be good money, yet, when we find it counterfeit, A counterfeit Piece, although it show to be good money, yet, when we find it counterfeit,
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1980
when we finde it clipt, we cast it away: so true faith is said to bee effectuall, when it is opposed to vaine faith:
when we find it clipped, we cast it away: so true faith is said to be effectual, when it is opposed to vain faith:
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1981
in Iam. 2 the later end of the Chapter, the Apostle speakes to that purpose, to shew the difference betweene true faith, and dead faith, which is but the name of faith, but is not faith indeede.
in Iam. 2 the later end of the Chapter, the Apostle speaks to that purpose, to show the difference between true faith, and dead faith, which is but the name of faith, but is not faith indeed.
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1982
Thirdly, a thing is said to bee effectuall, when it lyeth not idle and still, but is doing something:
Thirdly, a thing is said to be effectual, when it lies not idle and still, but is doing something:
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1983
As a Pylot in a Ship, hee sitteth not still there, if he doe sit still and doe nothing, we may say he is an vneffectuall Pylot, he were as good not be there:
As a Pilot in a Ship, he Sitteth not still there, if he do fit still and do nothing, we may say he is an uneffectual Pilot, he were as good not be there:
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1984
so when faith lyes still in the heart, and is not stirred and moued, nor shewes it selfe in the fruites of it, this we say is ineffectuall faith;
so when faith lies still in the heart, and is not stirred and moved, nor shows it self in the fruits of it, this we say is ineffectual faith;
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1985
whereas faith should be in the soule, as the soule is in the body, which is neuer there in vaine,
whereas faith should be in the soul, as the soul is in the body, which is never there in vain,
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1986
but still it is stirring, and shewing it selfe by motion, by action, by doing somewhat or other.
but still it is stirring, and showing it self by motion, by actium, by doing somewhat or other.
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1987
And in this sence faith is said to be effectuall, when it is a stirring faith,
And in this sense faith is said to be effectual, when it is a stirring faith,
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1988
when it is a liuely and fruitfull faith, that is doing somewhat in the soule of a man.
when it is a lively and fruitful faith, that is doing somewhat in the soul of a man.
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1989
Last of all, a thing is said to bee effectuall, when it goes thorow with the worke that it hath in hand: Last of all, a thing is said to be effectual, when it Goes thorough with the work that it hath in hand:
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1990
this differeth from that which I named first, therefore the Greeke word, that is rendred effectualnesse, signifieth perfectnesse, to bring a thing to an end;
this differeth from that which I nam First, Therefore the Greek word, that is rendered effectualness, signifies perfectness, to bring a thing to an end;
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1991
so that faith is said to be effectuall, that goes thorow with the worke it vndertakes;
so that faith is said to be effectual, that Goes thorough with the work it undertakes;
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1992
that is, when it sanctifieth the heart throughout, in respect of parts, and throughout in regard of time,
that is, when it Sanctifieth the heart throughout, in respect of parts, and throughout in regard of time,
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1993
when it brings a man to the end of his saluation, when it carries a man through all impediments,
when it brings a man to the end of his salvation, when it carries a man through all impediments,
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1994
when it leaps ouer all difficulties;
when it leaps over all difficulties;
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1995
so that a growing, preuailing, ouercomming faith, that is said to be an effectuall faith, such a faith as leaues not the worke halfe done;
so that a growing, prevailing, overcoming faith, that is said to be an effectual faith, such a faith as leaves not the work half done;
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1996
such a faith as leaues not the building in the beginning, in the rudiments, but sets it vp,
such a faith as leaves not the building in the beginning, in the rudiments, but sets it up,
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1997
and puts the roofe vpon it;
and puts the roof upon it;
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1998
such a faith, which, though it may sinke, as a Corke, for a time, yet it riseth againe:
such a faith, which, though it may sink, as a Cork, for a time, yet it Riseth again:
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1999
such a faith as ouercomes, and perfects the worke of our saluation: in this sense faith must be effectuall, and this differs from the other three:
such a faith as overcomes, and perfects the work of our salvation: in this sense faith must be effectual, and this differs from the other three:
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2000
so that in these foure sences faith is said to be effectuall. And this is the first thing.
so that in these foure Senses faith is said to be effectual. And this is the First thing.
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2001
The second thing which wee vndertooke, was to shew you wherein the effectualnesse of faith consists.
The second thing which we undertook, was to show you wherein the effectualness of faith consists.
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2002
It consists in these foure things.
It consists in these foure things.
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2003
That which we said before to you, when wee shewed you the causes of the ineffectualnesse of faith, will make good way to this.
That which we said before to you, when we showed you the Causes of the ineffectualness of faith, will make good Way to this.
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2004
The first thing wherein the effectualnesse of it is seene, is in being well built; that is, when the preparation is sound, and full, that makes way for it.
The First thing wherein the effectualness of it is seen, is in being well built; that is, when the preparation is found, and full, that makes Way for it.
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2005
The second is, when the vnderstanding is cleare, and a man beleeueth the promise of GOD vpon sure and infallible grounds,
The second is, when the understanding is clear, and a man Believeth the promise of GOD upon sure and infallible grounds,
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2006
when hee seeth them perspicuously and distinctly.
when he sees them perspicuously and distinctly.
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2007
The third is, when the will takes Christ, and takes him out of loue, not out of feare, not out of loue to the aduantage onely by him, not out of mistake:
The third is, when the will Takes christ, and Takes him out of love, not out of Fear, not out of love to the advantage only by him, not out of mistake:
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2008
The fourth is, when it turnes not onely the will, but all the affections, when it turnes the whole man,
The fourth is, when it turns not only the will, but all the affections, when it turns the Whole man,
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2009
when it shoots it selfe into life, and practice. First, I say, faith is effectuall, when there is a good way made for it,
when it shoots it self into life, and practice. First, I say, faith is effectual, when there is a good Way made for it,
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2010
when the rubbish and false earth is taken away where it should be built;
when the rubbish and false earth is taken away where it should be built;
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2011
that is, when the humiliation is sound and good, when the preparation is perfect, when it is such as makes a man fit for the Kingdome of GOD:
that is, when the humiliation is found and good, when the preparation is perfect, when it is such as makes a man fit for the Kingdom of GOD:
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2012
For I finde that phrase vsed, He that puts his hand to the Plow, and lookes backe, is vnfit for the Kingdome of GOD:
For I find that phrase used, He that puts his hand to the Blow, and looks back, is unfit for the Kingdom of GOD:
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2013
As if hee had said, there are certaine men, which come to the profession of Christianity,
As if he had said, there Are certain men, which come to the profession of Christianity,
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2014
as many come to husbandrie, which is a hard employment; some there are which doe this, and goe backe againe.
as many come to Husbandry, which is a hard employment; Some there Are which do this, and go back again.
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2015
Why? because they are not fit for the Kingdome of God, that is, they are not throughly prepared for it:
Why? Because they Are not fit for the Kingdom of God, that is, they Are not thoroughly prepared for it:
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2016
that is to say, when a man is not throughly humbled to know what sin is,
that is to say, when a man is not thoroughly humbled to know what since is,
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2017
and what the wrath of God is, he is not fit for the Kingdome of God ;
and what the wrath of God is, he is not fit for the Kingdom of God;
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but if he do come to Christ, if he doe begin to beleeue, he will goe backe againe.
but if he do come to christ, if he do begin to believe, he will go back again.
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2019
So a man is properly said not to bee fit for the Kingdome of GOD, till hee bee throughly humbled, till hee haue tasted the bitternesse of sin, till hee haue felt what the Deuils yoake is.
So a man is properly said not to be fit for the Kingdom of GOD, till he be thoroughly humbled, till he have tasted the bitterness of since, till he have felt what the Devils yoke is.
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As it was with the Israelites, put the case they had beene carried out of Egypt before the time that they were, indeede they had not been fit for the Land of Canaan, because they would haue beene ready to haue turned backe in their hearts into Egypt, and though the LORD laid load on them, As it was with the Israelites, put the case they had been carried out of Egypt before the time that they were, indeed they had not been fit for the Land of Canaan, Because they would have been ready to have turned back in their hearts into Egypt, and though the LORD laid load on them,
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though their yoake were hard, though he caused them to wander vp and downe long,
though their yoke were hard, though he caused them to wander up and down long,
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2022
yet all was little enough, still they were lingering after Egypt, and if they had been taken out of Egypt, before the tale of Brick was required of them, without giuing them straw,
yet all was little enough, still they were lingering After Egypt, and if they had been taken out of Egypt, before the tale of Brick was required of them, without giving them straw,
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before the taskemasters had dealt hardly with them, what would they haue done? Might it not truely bee said of them, they would not haue beene fit for Canaan ? So in this case,
before the taskmasters had dealt hardly with them, what would they have done? Might it not truly be said of them, they would not have been fit for Canaan? So in this case,
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if a man will take CHRIST, it is a laborious worke, as laborious as husbandrie, as laborious as putting the hand to the Plow, as taking the yoake.
if a man will take CHRIST, it is a laborious work, as laborious as Husbandry, as laborious as putting the hand to the Blow, as taking the yoke.
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Now before a man haue felt how hard the yoake is that he hath already, (for there bee many that weare the yoake of Satan,
Now before a man have felt how hard the yoke is that he hath already, (for there be many that wear the yoke of Satan,
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and see no hardnesse in it, but goe in a faire course, their consciences are not wounded with the sense of their sinnes, they neuer had afflictions wherein they tasted the wrath of GOD) alas, such men may come to put their hand to the Plow,
and see no hardness in it, but go in a fair course, their Consciences Are not wounded with the sense of their Sins, they never had afflictions wherein they tasted the wrath of GOD) alas, such men may come to put their hand to the Blow,
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but when they come to see what worke they haue in hand, they goe backe, they are not fit for the Kingdome of Heauen.
but when they come to see what work they have in hand, they go back, they Are not fit for the Kingdom of Heaven.
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Till a man bee weary, and heauie laden, with the burthen of Satan, till hee see Satans yoake to bee intolerable, hee will neuer continue vnder the yoake of CHRIST:Till a man be weary, and heavy laden, with the burden of Satan, till he see Satan yoke to be intolerable, he will never continue under the yoke of CHRIST:
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therefore let vs consider whether wee be fitted or no: this fitnesse is first required.
Therefore let us Consider whither we be fitted or no: this fitness is First required.
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So againe, we may take example from the Prodigall sonne, he was in his Fathers house,
So again, we may take Exampl from the Prodigal son, he was in his Father's house,
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but he would not continue there, when hee was there at the first, and liued as the other sonne did,
but he would not continue there, when he was there At the First, and lived as the other son did,
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because hee had not beene abroad in the World, to finde the misery of being away from his Father, hee was neuer pinched with affliction, with want of meate, till hee was from his Father, hee neuer knew what it was to be at his Fathers finding, till hee had his stocke in his owne hand;
Because he had not been abroad in the World, to find the misery of being away from his Father, he was never pinched with affliction, with want of meat, till he was from his Father, he never knew what it was to be At his Father's finding, till he had his stock in his own hand;
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hee was not fit, and, wee see, hee continued not there:
he was not fit, and, we see, he continued not there:
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So, take a man that is brought vp in his Fathers House, as it were, that hath tasted nothing but the sweetnesse of the promises,
So, take a man that is brought up in his Father's House, as it were, that hath tasted nothing but the sweetness of the promises,
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and all is well with him, hee hath drunke in the truth of the Gospell with his education, you shall finde that this will not vsually hold out:
and all is well with him, he hath drunk in the truth of the Gospel with his education, you shall find that this will not usually hold out:
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because hee hath not found what misery it is to bee out of his Fathers House,
Because he hath not found what misery it is to be out of his Father's House,
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therefore hee prizeth it not, such a one is not fit to continue, hee is vnfit for the Kingdome of GOD.
Therefore he prizeth it not, such a one is not fit to continue, he is unfit for the Kingdom of GOD.
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Therefore the first thing that is required to make faith effectuall, wherein the effectualnesse of faith consists, by way of preparation, to make way for it, is,
Therefore the First thing that is required to make faith effectual, wherein the effectualness of faith consists, by Way of preparation, to make Way for it, is,
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when a man is soundly humbled and prepared, when it is such as will make them continue:
when a man is soundly humbled and prepared, when it is such as will make them continue:
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you haue a phrase vsed, Reu. 2.25. Hold fast till I come that which thou hast already. you have a phrase used, Reu. 2.25. Hold fast till I come that which thou hast already.
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As if he should say, Many haue hold of the Truth, they haue hold of CHRIST, they haue hold of the promises,
As if he should say, Many have hold of the Truth, they have hold of CHRIST, they have hold of the promises,
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but they hold them not fast, they hold them a while, but they hold them not fast till I come:
but they hold them not fast, they hold them a while, but they hold them not fast till I come:
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To him that ouercometh, &c. and, him that continueth to the end, will I make ruler ouer the Nations, &c. So, I say, till a man be thus made fit, he may take hold for a while,To him that Overcometh, etc. and, him that Continueth to the end, will I make ruler over the nations, etc. So, I say, till a man be thus made fit, he may take hold for a while,
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but hee shall not hold fast till CHRIST come, but he will let goe his hold,
but he shall not hold fast till CHRIST come, but he will let go his hold,
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because he is not prepared with humility. This is that which is required in that place I formerly named, Matth. 10.6. If there be any worthy, (saith he) let your peace come vpon them.
Because he is not prepared with humility. This is that which is required in that place I formerly nam, Matthew 10.6. If there be any worthy, (Says he) let your peace come upon them.
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That is, if there bee any, when you come to preach the Gospell, that are so farre broken and humbled,
That is, if there be any, when you come to preach the Gospel, that Are so Far broken and humbled,
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if there be any that are so farre conuinced of their sinnes that they prize mee indeede,
if there be any that Are so Far convinced of their Sins that they prize me indeed,
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so that they hold mee, and will not let mee goe for any thing, but they are content to let all goe, rather then mee, such a man is worthie of me, such a man prizeth and esteemeth mee,
so that they hold me, and will not let me go for any thing, but they Are content to let all go, rather then me, such a man is worthy of me, such a man prizeth and esteems me,
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and your peace shall come vpon him:
and your peace shall come upon him:
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That is, it shall come effectually vpon him, it shall abide with him, and saue his soule for euer.
That is, it shall come effectually upon him, it shall abide with him, and save his soul for ever.
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So, I say, when there is so much humiliation wrought in the heart, when the Spirit so farre convinceth a man of sinne, that hee comes thus to prize CHRIST, this is the first thing wherein effectuall faith consists:
So, I say, when there is so much humiliation wrought in the heart, when the Spirit so Far Convinces a man of sin, that he comes thus to prize CHRIST, this is the First thing wherein effectual faith consists:
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for though it bee not the very thing wherein beleeuing consists, yet it is that preparation, without which faith can neuer be found sound and effectuall.
for though it be not the very thing wherein believing consists, yet it is that preparation, without which faith can never be found found and effectual.
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Secondly, when this is done, this is not all, when there is such a preparation made, that a man is willing to take CHRIST vpon any conditions,
Secondly, when this is done, this is not all, when there is such a preparation made, that a man is willing to take CHRIST upon any conditions,
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yet now, if hee shall not bee well built, if hee see not iust ground to take him,
yet now, if he shall not be well built, if he see not just ground to take him,
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if his vnderstanding shall not see the truth of the promise so clearely, that he can build on it, that hee can rest on it, that all the arguments in the World cannot draw him from it againe, his faith will not be effectuall.
if his understanding shall not see the truth of the promise so clearly, that he can built on it, that he can rest on it, that all the Arguments in the World cannot draw him from it again, his faith will not be effectual.
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Therefore the second thing wherein the effectualnesse of faith consists, is to haue it well built in the minde and vnderstanding of a man,
Therefore the second thing wherein the effectualness of faith consists, is to have it well built in the mind and understanding of a man,
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when he cleerely seeth the truth of the promise, that he can build vpon it infallibly.
when he clearly sees the truth of the promise, that he can built upon it infallibly.
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For your better vnderstanding of this, you must know that then a man is said to bee well built, to bee rooted and grounded in faith,
For your better understanding of this, you must know that then a man is said to be well built, to be rooted and grounded in faith,
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when he hath the first ground right, that so hee proceeds from one to another, that it is not a confused superficiall knowledge, to assent to the truth,
when he hath the First ground right, that so he proceeds from one to Another, that it is not a confused superficial knowledge, to assent to the truth,
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and promises that are deliuered in the Word, but when hee hath a sure ground, the first ground,
and promises that Are Delivered in the Word, but when he hath a sure ground, the First ground,
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and the next, and so he proceeds along.
and the next, and so he proceeds along.
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As, for example, the first thing that a man must doe, is to beleeue the Scriptures, to know that they are true and infallible, that they are the sure Word of GOD, As, for Exampl, the First thing that a man must do, is to believe the Scriptures, to know that they Are true and infallible, that they Are the sure Word of GOD,
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when a man can say, this I know, and this I build vpon. And besides that, then wee looke vpon the promises which the Scriptures containe, wherein CHRIST,
when a man can say, this I know, and this I built upon. And beside that, then we look upon the promises which the Scriptures contain, wherein CHRIST,
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and forgiuenesse of sinnes is offered.
and forgiveness of Sins is offered.
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Now if the first ground faile you, that is the bottome vpon which the promises stands; therefore haue that sure:
Now if the First ground fail you, that is the bottom upon which the promises Stands; Therefore have that sure:
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when that is sure, you must haue the promises sure, that is, you must consider the promises,
when that is sure, you must have the promises sure, that is, you must Consider the promises,
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and examine them, and see if this be the sense of the Scriptures;
and examine them, and see if this be the sense of the Scriptures;
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If there be so much light in you, as to say, I finde it so, I finde the Scriptures true, I beleeue them, I finde these promises in the Scriptures, I finde CHRIST offered to euery creature vnder heauen, I finde that I haue a warrant to take him;
If there be so much Light in you, as to say, I find it so, I find the Scriptures true, I believe them, I find these promises in the Scriptures, I find CHRIST offered to every creature under heaven, I find that I have a warrant to take him;
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when a man, out of himselfe, out of an inward principle, out of his owne proper iudgement seeth this,
when a man, out of himself, out of an inward principle, out of his own proper judgement sees this,
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and is conuinced of the truth of this, that the promises are so, and that they belong vnto him, that he may justly, vpon good ground, appropriate them to himselfe;
and is convinced of the truth of this, that the promises Are so, and that they belong unto him, that he may justly, upon good ground, Appropriate them to himself;
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so that when hee lookes round about him, and considers all the objections that may be made,
so that when he looks round about him, and considers all the objections that may be made,
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yet he can answer all arguments; when he fals downe, and is fully conuinced, and perfectly perswaded in his own mind,
yet he can answer all Arguments; when he falls down, and is Fully convinced, and perfectly persuaded in his own mind,
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when a man thus apprehends the promises, when his vnderstanding is rooted and grounded in the faith;
when a man thus apprehends the promises, when his understanding is rooted and grounded in the faith;
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that is the second thing wherein the effectualnesse of faith consists:
that is the second thing wherein the effectualness of faith consists:
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And we see that described Ephes. 2. Saith the Apostle there, You are no longer strangers and forraigners,
And we see that described Ephesians 2. Says the Apostle there, You Are no longer Strangers and foreigners,
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but Saints, of the household of God, and are built vpon the foundation of the Prophets and Apostles, Iesus Christ being the chiefe corner stone. but Saints, of the household of God, and Are built upon the Foundation of the prophets and Apostles, Iesus christ being the chief corner stone.
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Marke, (saith he) you are built vpon the foundation of the Apostles and Prophets ;
Mark, (Says he) you Are built upon the Foundation of the Apostles and prophets;
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that is, you that are Saints, must consider what ground you haue to take that name to your selues:
that is, you that Are Saints, must Consider what ground you have to take that name to your selves:
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Saith he, you are built vpon the foundation of the Apostles and Prophets;
Says he, you Are built upon the Foundation of the Apostles and prophets;
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that is, you are not built vpon the foundation, vpon the word of a man, you are not built vpon this Doctrine that I teach, meerely because I teach it,
that is, you Are not built upon the Foundation, upon the word of a man, you Are not built upon this Doctrine that I teach, merely Because I teach it,
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but you are built vpon the foundation of the Prophets, and Apostles: that is, you see the Prophets and Apostles deliuer this Doctrine.
but you Are built upon the Foundation of the prophets, and Apostles: that is, you see the prophets and Apostles deliver this Doctrine.
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I, but one may seeke a further ground then that:
I, but one may seek a further ground then that:
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What foundation haue the Prophets and Apostles? Saith he, Christ is the chiefe corner stone on which they are built.
What Foundation have the prophets and Apostles? Says he, christ is the chief corner stone on which they Are built.
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So that when you haue this tract of consequence, I see the promise is sure,
So that when you have this tract of consequence, I see the promise is sure,
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Why? Because it is built vpon the foundation of the Apostles and Prophets, they haue affirmed it.
Why? Because it is built upon the Foundation of the Apostles and prophets, they have affirmed it.
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But how shall I know that they are sure? Because Christ himselfe hath spoken by them, hee is the chiefe corner stone,
But how shall I know that they Are sure? Because christ himself hath spoken by them, he is the chief corner stone,
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when faith is thus grounded, then we are truely said to bee built, and rooted, and grounded in faith.
when faith is thus grounded, then we Are truly said to be built, and rooted, and grounded in faith.
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Therefore, as the Samaritanes said, Ioh. 4 44. We beleeue, not because thou told•st vs, not for thy words, but wee haue heard him our selues,
Therefore, as the Samaritans said, John 4 44. We believe, not Because thou told•st us, not for thy words, but we have herd him our selves,
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and wee know that hee is the Messias, and Sauiour of the World. and we know that he is the Messias, and Saviour of the World.
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Now, if those Samaritanes had onely beleeued because the Woman brought that relation, their faith might haue fayled them,
Now, if those Samaritans had only believed Because the Woman brought that Relation, their faith might have failed them,
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but when they heard CHRIST themselues, vvhen they saw him vvith their owne eyes, when they could say, in good earnest, out of their owne knowledge:
but when they herd CHRIST themselves, when they saw him with their own eyes, when they could say, in good earnest, out of their own knowledge:
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wee know, that this is CHRIST, the Sauiour of the World, that is such a faith as will hold out.
we know, that this is CHRIST, the Saviour of the World, that is such a faith as will hold out.
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So, when a man doth onely take a perswasion out of the generall preaching of the Word, without a certaine ground, it prooues ineffectuall faith;
So, when a man does only take a persuasion out of the general preaching of the Word, without a certain ground, it Proves ineffectual faith;
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but when men beleeue, because themselues haue seene, and out of that knowledge can say, they know CHRIST to bee the Messias, when they know CHRIST to bee theirs,
but when men believe, Because themselves have seen, and out of that knowledge can say, they know CHRIST to be the Messias, when they know CHRIST to be theirs,
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when they know CHRIST to bee the Sauiour of the World;
when they know CHRIST to be the Saviour of the World;
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and so, by consequence, of them which are a part of the World, then they may be truely said to bee built, to bee rooted and grounded in faith.
and so, by consequence, of them which Are a part of the World, then they may be truly said to be built, to be rooted and grounded in faith.
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This is that that Saint Iohn saith, 1 Ioh. 1.19. Wee know that wee are of GOD, and that all the World lyeth in wickednesse.
This is that that Saint John Says, 1 John 1.19. we know that we Are of GOD, and that all the World lies in wickedness.
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Wee know that wee are of GOD;
we know that we Are of GOD;
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that is, it is not a thing that we are vncertainely perswaded of, but it is a thing that wee know as certainely as any man knowes a thing that is before his eyes,
that is, it is not a thing that we Are uncertainly persuaded of, but it is a thing that we know as Certainly as any man knows a thing that is before his eyes,
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as a man knowes a thing of which hee doubts not;
as a man knows a thing of which he doubts not;
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wee know that although all the World be against vs, though all the World runne another way,
we know that although all the World be against us, though all the World run Another Way,
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though all the World condemne vs for vaine men, idle men, for trusting in CHRIST crucified,
though all the World condemn us for vain men, idle men, for trusting in CHRIST Crucified,
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yet we know that we are of GOD, and that all the World lyeth in wickednesse.
yet we know that we Are of GOD, and that all the World lies in wickedness.
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I say, when a man holds out thus, when hee is put to the tryall, when a man knowes in his owne knowledge, that it is so,
I say, when a man holds out thus, when he is put to the trial, when a man knows in his own knowledge, that it is so,
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as Peter saith to CHRIST, Ioh. 6.68. many had taken CHRIST, that went away againe.
as Peter Says to CHRIST, John 6.68. many had taken CHRIST, that went away again.
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Saith CHRIST to his Disciples, Will you also goe away? Marke the answer that Peter giues: No:
Says CHRIST to his Disciples, Will you also go away? Mark the answer that Peter gives: No:
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saith he, Whither should wee goe? thou hast the words of eternall life. I know and beleeue that thou art Christ, the Sonne of the liuing GOD.
Says he, Whither should we go? thou hast the words of Eternal life. I know and believe that thou art christ, the Son of the living GOD.
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As if he should say, It is impossible that I should goe away, for I know and beleeue;
As if he should say, It is impossible that I should go away, for I know and believe;
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that is, I know vpon good ground, I haue another manner of ground then they had:
that is, I know upon good ground, I have Another manner of ground then they had:
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If I had no more ground then the rest, I should goe away as well as they,
If I had no more ground then the rest, I should go away as well as they,
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but I know and beleeue that thou art CHRIST, the Sonne of the liuing GOD, therefore it is impossible that I should euer forsake thee, although all should forsake thee.
but I know and believe that thou art CHRIST, the Son of the living GOD, Therefore it is impossible that I should ever forsake thee, although all should forsake thee.
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This is to bee rooted and grounded in faith, in this second sense, when we see an infallible ground, a sure Rocke, vpon which our faith is built,
This is to be rooted and grounded in faith, in this second sense, when we see an infallible ground, a sure Rock, upon which our faith is built,
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and we are willing to aduenture our selues vpon it, to aduenture our goods, our name, our life, our liberty, that if a man bee brought to Martyrdome, hee can aduenture himselfe,
and we Are willing to adventure our selves upon it, to adventure our goods, our name, our life, our liberty, that if a man be brought to Martyrdom, he can adventure himself,
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and put all that hee hath vpon it.
and put all that he hath upon it.
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This ground will hold out, I say, when the vnderstanding of a man is thus built vpon the Word,
This ground will hold out, I say, when the understanding of a man is thus built upon the Word,
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when a man is examined euery way, when hee is able to answere all arguments, and all objections that may be brought against it.
when a man is examined every Way, when he is able to answer all Arguments, and all objections that may be brought against it.
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This is the second thing wherein the effectualnesse of faith consists. I should adde more, but I must deferre them till the afternoone. FINIS.
This is the second thing wherein the effectualness of faith consists. I should add more, but I must defer them till the afternoon. FINIS.
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OF EFFECTVALL FAITH. The Second Sermon. 1. THESS. 1.3. Remembring your effectuall Faith, &c. THe third thing, wherein the efficacy of faith is seen, is when we take CHRIST;
OF EFFECTUAL FAITH. The Second Sermon. 1. THESS. 1.3. Remembering your effectual Faith, etc. THe third thing, wherein the efficacy of faith is seen, is when we take CHRIST;
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this is the action of the will;
this is the actium of the will;
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when wee take him in a right manner, when we take him so as to hold him,
when we take him in a right manner, when we take him so as to hold him,
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when we take him in such a manner, as that we are knit and vnited to him. That this is required:
when we take him in such a manner, as that we Are knit and united to him. That this is required:
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First, I will shew it in the generall:
First, I will show it in the general:
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it is a point that wee haue often mentioned heretofore, but to all that I haue said, I will adde that in Heb. 10.22. Let vs draw neere with a true heart, and assurance of faith.
it is a point that we have often mentioned heretofore, but to all that I have said, I will add that in Hebrew 10.22. Let us draw near with a true heart, and assurance of faith.
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Marke it, first there must be an assurance of faith, that is in the vnderstanding and minde of a man,
Mark it, First there must be an assurance of faith, that is in the understanding and mind of a man,
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and to that must be added drawing neere, and that is an act of the will:
and to that must be added drawing near, and that is an act of the will:
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for when we are assured of the truth of the promises, and haue appropriated them to our selues,
for when we Are assured of the truth of the promises, and have appropriated them to our selves,
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then followes the act of the will;
then follows the act of the will;
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therefore in vers. 38. of that Chap. it is said, The iust shall liue by faith: Therefore in vers. 38. of that Chap. it is said, The just shall live by faith:
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but if any man draw backe, my soule shall haue no pleasure in him. but if any man draw back, my soul shall have no pleasure in him.
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That Antithesis, that opposition, that is made in that withdrawing of a mans selfe from God, is opposed to faith, to drawing neere to him;
That Antithesis, that opposition, that is made in that withdrawing of a men self from God, is opposed to faith, to drawing near to him;
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when a man not only beleeueth the promises, but accepts and receiues them.
when a man not only Believeth the promises, but accepts and receives them.
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Now to doe this in a right manner, is that wherein the efficacy of faith doth principally consist.
Now to do this in a right manner, is that wherein the efficacy of faith does principally consist.
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Now what is that? It is to take Christ, to draw neere to him in a right manner;
Now what is that? It is to take christ, to draw near to him in a right manner;
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and then it is done, when you so take him, that you bring Christ into your hearts, to dwell there,
and then it is done, when you so take him, that you bring christ into your hearts, to dwell there,
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as it is expressed, Eph. 3.17. that Christ may dwell in your hearts by faith.
as it is expressed, Ephesians 3.17. that christ may dwell in your hearts by faith.
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That is, when there is an vnion made betweene Christ and vs, when he comes into the heart,
That is, when there is an Union made between christ and us, when he comes into the heart,
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when he dwels in vs, and we in him;
when he dwells in us, and we in him;
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when Christ is so brought into our hearts, that hee liues there, and when wee are so vnited to him, that we liue in him;
when christ is so brought into our hearts, that he lives there, and when we Are so united to him, that we live in him;
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when he growes in vs, as the Vine in the branches; and we grow in him, as the branches in the Vine:
when he grows in us, as the Vine in the branches; and we grow in him, as the branches in the Vine:
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when faith hath done this, then it is an effectuall faith, when it knits and vnites vs to CHRIST,
when faith hath done this, then it is an effectual faith, when it knits and unites us to CHRIST,
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as he saith, I will come in, and sup with him.
as he Says, I will come in, and sup with him.
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That is, I will continue with him, I will liue in him, and rule ouer him.
That is, I will continue with him, I will live in him, and Rule over him.
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Now when Christ is in the heart, he is not there to no purpose; but, as Paul saith, I liue in Christ, and he in me.
Now when christ is in the heart, he is not there to no purpose; but, as Paul Says, I live in christ, and he in me.
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I say, when our taking of CHRIST shall proceede so far, as to make this vnion betwixt vs, therein this efficacie lyeth;
I say, when our taking of CHRIST shall proceed so Far, as to make this Union betwixt us, therein this efficacy lies;
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when the heart is knit to him, as the soule of Ionathan was to Dauid, and when CHRIST shall be knit to vs againe, that we shall be content to leaue Father and Mother,
when the heart is knit to him, as the soul of Ionathan was to David, and when CHRIST shall be knit to us again, that we shall be content to leave Father and Mother,
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and to become one spirit with him, as it is, Eph. 5.23. It is a similitude expressing the vnion betwixt Christ and the Church:
and to become one Spirit with him, as it is, Ephesians 5.23. It is a similitude expressing the Union betwixt christ and the Church:
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A man shall forsake Father and Mother, and shall cleaue to his Wife. The word in the Originall, NONLATINALPHABET signifieth to glew:A man shall forsake Father and Mother, and shall cleave to his Wife. The word in the Original, signifies to glew:
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if there bee any conjunction that is neerer then other, it is signified in that word:
if there be any conjunction that is nearer then other, it is signified in that word:
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there is not a word in all the Greeke Language, that signifieth a neerer conjunction, then the word there vsed for cleauing, or glewing.
there is not a word in all the Greek Language, that signifies a nearer conjunction, then the word there used for cleaving, or glowing.
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When a man shall forsake all, euen Father and Mother, the dearest things in the world,
When a man shall forsake all, even Father and Mother, the dearest things in the world,
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and shall cleaue to Christ, (it is a repetition of what is said Gen. 2.24. concerning Adam and Eue, ) when faith hath done this worke, it is an effectuall faith.
and shall cleave to christ, (it is a repetition of what is said Gen. 2.24. Concerning Adam and Eve,) when faith hath done this work, it is an effectual faith.
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But yet adde this againe, a man may take Christ, and seeme to draw neere to him,
But yet add this again, a man may take christ, and seem to draw near to him,
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when it may be, it is done out of feare, it may bee, out of loue to his,
when it may be, it is done out of Fear, it may be, out of love to his,
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and not out of loue to him, it may be done out of mis-information, and mistake;
and not out of love to him, it may be done out of misinformation, and mistake;
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but when wee draw neere to GOD, and doe it out of loue, (put these two together) that we so take Christ, as that there is an vnion made betweene vs and him,
but when we draw near to GOD, and do it out of love, (put these two together) that we so take christ, as that there is an Union made between us and him,
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and when it is done out of loue; as that condition is put in, in 1 Tim, 1.5.
and when it is done out of love; as that condition is put in, in 1 Tim, 1.5.
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The end of the Commandement is loue out of a pure heart and a good conscience, and faith vnfeigned. The end of the Commandment is love out of a pure heart and a good conscience, and faith unfeigned.
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As if hee should say, There is a double kinde of faith, a false faith, and a faith that is not hypocriticall, that is the word vsed in the Originall.
As if he should say, There is a double kind of faith, a false faith, and a faith that is not hypocritical, that is the word used in the Original.
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Now, saith hee, the end of the Commandement is loue, &c. That is, all that God lookes for, is such a loue as comes from a faith that is vnfeigned, that is not counterfeit.
Now, Says he, the end of the Commandment is love, etc. That is, all that God looks for, is such a love as comes from a faith that is unfeigned, that is not counterfeit.
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Herein is faith seene not to be counterfeit, if it beget loue, and out of that loue we cleaue to Christ. So that this is the third thing that makes faith effectuall.
Herein is faith seen not to be counterfeit, if it beget love, and out of that love we cleave to christ. So that this is the third thing that makes faith effectual.
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Fourthly, faith is then said to be effectuall, when it hath not onely done all this, when there is not onely a good preparation made for it,
Fourthly, faith is then said to be effectual, when it hath not only done all this, when there is not only a good preparation made for it,
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when it is well built in the vnderstanding, and when the will hath thus taken Christ, but there must bee a further act,
when it is well built in the understanding, and when the will hath thus taken christ, but there must be a further act,
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and that is the turning of the whole soule, and a seconding of it in our whole liues & practice, a seconding of it in our executions,
and that is the turning of the Whole soul, and a seconding of it in our Whole lives & practice, a seconding of it in our executions,
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and doing the things that Christ commands, as in Gal. 5. In Christ Iesus neither circumcision availeth any thing,
and doing the things that christ commands, as in Gal. 5. In christ Iesus neither circumcision availeth any thing,
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nor vncircumcision, but faith that worketh by loue. Such a faith as workes, that is effectuall faith.nor uncircumcision, but faith that works by love. Such a faith as works, that is effectual faith.
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As if he should haue said, Many will be ready to beleeue in CHRIST, but will doe nothing for him, they will not worke. (Now working is in doing, or in suffering:
As if he should have said, Many will be ready to believe in CHRIST, but will do nothing for him, they will not work. (Now working is in doing, or in suffering:
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for in suffering there is a worke as well as in doing, onely it is a worke with more difficulty, a worke with more impediments.) Againe,
for in suffering there is a work as well as in doing, only it is a work with more difficulty, a work with more impediments.) Again,
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if they will doe any thing for Christ, it is not out of loue, but for other respects:
if they will do any thing for christ, it is not out of love, but for other respects:
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perhaps out of some flash, or good moode, or some other respects;
perhaps out of Some flash, or good mood, or Some other respects;
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out to doe it as being rooted & grounded in loue, if faith haue this worke, it is effectuall faith;
out to do it as being rooted & grounded in love, if faith have this work, it is effectual faith;
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and therfore when faith hath once taken Christ, it must shoot it selfe into all the affections:
and Therefore when faith hath once taken christ, it must shoot it self into all the affections:
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for when they are all set on worke, endeuour will follow. If the will bee so set on worke indeed, the rest will follow after it.
for when they Are all Set on work, endeavour will follow. If the will be so Set on work indeed, the rest will follow After it.
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Loue will follow, Desire after Christ will follow, Feare to offend him will follow, Repētance and turning from Satan will follow, bringing forth fruits worthy amendment of life, and obedience, &c. will follow.Love will follow, Desire After christ will follow, fear to offend him will follow, Repentance and turning from Satan will follow, bringing forth fruits worthy amendment of life, and Obedience, etc. will follow.
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Therefore you shall finde, that the promises are made promiscuously, sometimes to one thing, sometimes to another: Therefore you shall find, that the promises Are made promiscuously, sometime to one thing, sometime to Another:
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sometimes, he that repenteth shall be saued: sometimes, he that beleeueth shall be saued: somtimes, he that obeyeth shall be saued: you shall finde them promiscuously;
sometime, he that Repenteth shall be saved: sometime, he that Believeth shall be saved: sometimes, he that Obeyeth shall be saved: you shall find them promiscuously;
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because that when faith is effectuall, it hath all these with it, it purifieth the heart,
Because that when faith is effectual, it hath all these with it, it Purifieth the heart,
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and bringeth forth fruit worthy amendment of life. Therefore this must be added, to shew the efficacie of faith;
and brings forth fruit worthy amendment of life. Therefore this must be added, to show the efficacy of faith;
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and, if this be wanting, faith is not effectuall;
and, if this be wanting, faith is not effectual;
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not that it can be disjoyned from the other, but, that it is that wherein it consisteth with the rest.
not that it can be disjoined from the other, but, that it is that wherein it Consisteth with the rest.
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And therefore it is GODS vsuall manner, when men seeme to take CHRIST, and to beleeue in him, he puts them to the tryall, to see what they will doe,
And Therefore it is GOD'S usual manner, when men seem to take CHRIST, and to believe in him, he puts them to the trial, to see what they will do,
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whether their faith will worke or no. Thus he did with Abraham, when hee would proue him;
whither their faith will work or no. Thus he did with Abraham, when he would prove him;
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hee was a faithfull man before, God had experience of him before, but yet he would proue Abraham by offering his sonne,
he was a faithful man before, God had experience of him before, but yet he would prove Abraham by offering his son,
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and when he saw he did it, he concluded that he had faith: indeede it was a strong faith, for it endured the tryall.
and when he saw he did it, he concluded that he had faith: indeed it was a strong faith, for it endured the trial.
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I say, GOD will put men to it. So likewise those in Ioh. 12.42.
I say, GOD will put men to it. So likewise those in John 12.42.
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Many of the chiefe Rulers beleeued in him, but they durst not confesse him, for feare of the Iewes, Many of the chief Rulers believed in him, but they durst not confess him, for Fear of the Iewes,
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lest they should be cast out of the Synagogue. lest they should be cast out of the Synagogue.
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There was a faith in them, a taking of Christ, but when it came to the tryall, it held not out, they durst not confesse him,
There was a faith in them, a taking of christ, but when it Come to the trial, it held not out, they durst not confess him,
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because they feared to bee cast out of the Synagogue:
Because they feared to be cast out of the Synagogue:
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that is, when they came to suffer a little for Christs sake, when they came to such an action as confessing his Name,
that is, when they Come to suffer a little for Christ sake, when they Come to such an actium as confessing his Name,
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when they came to endure but such a thing as to bee cast out of the Synagogue, they forsooke him, which shewed that their beliefe was ineffectuall.
when they Come to endure but such a thing as to be cast out of the Synagogue, they forsook him, which showed that their belief was ineffectual.
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So that, let a man seeme to haue all the other three, yet when the praise of men shall come in competition with any command of GOD,
So that, let a man seem to have all the other three, yet when the praise of men shall come in competition with any command of GOD,
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when God shall put him to doe any thing, to part with any thing that is deare to him,
when God shall put him to do any thing, to part with any thing that is deer to him,
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as he did Abraham, if his faith worke not, if his faith hold not out in the tryall,
as he did Abraham, if his faith work not, if his faith hold not out in the trial,
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but start aside, like a broken Bow, it is not effectuall faith. So you see the things wherein the efficacie of faith consisteth.
but start aside, like a broken Bow, it is not effectual faith. So you see the things wherein the efficacy of faith Consisteth.
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First, in the soundnesse of the preparation. Secondly, when the mind apprehends the promises, and sees good ground to pitch vpon them.
First, in the soundness of the preparation. Secondly, when the mind apprehends the promises, and sees good ground to pitch upon them.
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Thirdly, when the will so takes Christ as to bring Christ into the heart, so that Christ liues in vs, and that out of loue.
Thirdly, when the will so Takes christ as to bring christ into the heart, so that christ lives in us, and that out of love.
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And fourthly, when faith worketh, and that in the time of tryall, when God shall put vs to it.
And fourthly, when faith works, and that in the time of trial, when God shall put us to it.
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I say, when you finde these foure things, you may conclude that your faith is effectuall.
I say, when you find these foure things, you may conclude that your faith is effectual.
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The last thing I propounded, is to shew how this is wrought, how our faith is made effectuall.
The last thing I propounded, is to show how this is wrought, how our faith is made effectual.
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It is made effectuall by the Spirit of God, it is not in our owne power, we are not able to beleeue,
It is made effectual by the Spirit of God, it is not in our own power, we Are not able to believe,
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nay, wee are so farre from it, that wee striue against it, the spirit in vs resists it;
nay, we Are so Far from it, that we strive against it, the Spirit in us resists it;
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so that, if GOD himselfe put not his hand to the worke, no man is able to beleeue.
so that, if GOD himself put not his hand to the work, no man is able to believe.
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You may thinke, when you see such generall propositions as these, that Christ is offered to euery creature vnder heauen,
You may think, when you see such general propositions as these, that christ is offered to every creature under heaven,
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and that whosoeuer beleeueth shall be saued, you may thinke, I say, that it is easie to bring this home in particular, to say,
and that whosoever Believeth shall be saved, you may think, I say, that it is easy to bring this home in particular, to say,
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Surely this pardon belongs to mee.
Surely this pardon belongs to me.
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My Brethren, it is another thing for a man indeed to beleeue, for him to take CHRIST so as to deny himselfe for him, to take him so,
My Brothers, it is Another thing for a man indeed to believe, for him to take CHRIST so as to deny himself for him, to take him so,
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as to mortifie his lusts, so as to take vp his crosse, so as to obey CHRIST, to follow him in all things, this is a thing that no man is able to doe,
as to mortify his Lustiest, so as to take up his cross, so as to obey CHRIST, to follow him in all things, this is a thing that no man is able to do,
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vnlesse GOD enable him to it, with his almighty power.
unless GOD enable him to it, with his almighty power.
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For the heart of euery man, by nature, is so shut vp against CHRIST, that it will giue no entrance to him, he may stand and knocke long enough;
For the heart of every man, by nature, is so shut up against CHRIST, that it will give no Entrance to him, he may stand and knock long enough;
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vnlesse GOD himselfe shake off the bolts, and open the gates, and breake open these euerlasting doores, that the King of Glory may come in, we will not admit him, but keepe him out.
unless GOD himself shake off the bolts, and open the gates, and break open these everlasting doors, that the King of Glory may come in, we will not admit him, but keep him out.
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Euery man naturally hath a hard heart, that cannot repent, that cannot turne from sinne, he will bee content perhaps to take Christ for a Sauiour,
Every man naturally hath a hard heart, that cannot Repent, that cannot turn from sin, he will be content perhaps to take christ for a Saviour,
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but to take him so as to obey him, and feare him, so as to loue him:
but to take him so as to obey him, and Fear him, so as to love him:
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this no man will doe, or can doe, vnlesse the Holy Ghost enable him. But, you will aske, How doth the Holy Ghost doe it?
this no man will do, or can do, unless the Holy Ghost enable him. But, you will ask, How does the Holy Ghost do it?
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The Holy Ghost doth it by these three acts.
The Holy Ghost does it by these three acts.
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First, by putting an efficacie into the Law, and making that powerfull, to worke on the heart, to make a man poore in spirit, that so he may be fit to receiue the Gospell. First, by putting an efficacy into the Law, and making that powerful, to work on the heart, to make a man poor in Spirit, that so he may be fit to receive the Gospel.
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For the Law, though it be fit to humble a man, yet it is no worke of sanctification. For the Law, though it be fit to humble a man, yet it is no work of sanctification.
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If a man were able to doe any thing, he were able to see the righteousnesse the Law requires,
If a man were able to do any thing, he were able to see the righteousness the Law requires,
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and how far he is from it, and to discerne the curse vpon the not doing of it, and yet this he is not able to doe, without the spirit of bondage: the spirit of bondage must make the Law effectuall,
and how Far he is from it, and to discern the curse upon the not doing of it, and yet this he is not able to do, without the Spirit of bondage: the Spirit of bondage must make the Law effectual,
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as well as the spirit of Adoption doth the Gospell.
as well as the Spirit of Adoption does the Gospel.
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That is, except the LORD himselfe presse the Law on our hearts, so as to cause it to make sinne appeare to vs, wee, that are the Ministers of GOD, may discouer your sinnes, we may shew you the rectitude required in the Law, we may shew you the danger,
That is, except the LORD himself press the Law on our hearts, so as to cause it to make sin appear to us, we, that Are the Ministers of GOD, may discover your Sins, we may show you the rectitude required in the Law, we may show you the danger,
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yet all will be to no purpose, vnlesse God awaken you:
yet all will be to no purpose, unless God awaken you:
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if he will set sinne vpon the conscience to worry a man, to plucke him downe,
if he will Set sin upon the conscience to worry a man, to pluck him down,
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when GOD shall charge sinne on him, that he shall feele the weight and burthen of it,
when GOD shall charge sin on him, that he shall feel the weight and burden of it,
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when he shall sharpen sinne, and cause it to vse its sting, this makes a man fit to receiue CHRIST:
when he shall sharpen sin, and cause it to use its sting, this makes a man fit to receive CHRIST:
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otherwise, if the sonnes of Thunder should speake to men, if we should come in the spirit and power of Eliah, nay,
otherwise, if the Sons of Thunder should speak to men, if we should come in the Spirit and power of Elijah, nay,
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if GOD himselfe should thunder from heauen, all would not moue the heart of a man, all would not awaken him to see his sinnes, till God himselfe shake the heart.
if GOD himself should thunder from heaven, all would not move the heart of a man, all would not awaken him to see his Sins, till God himself shake the heart.
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To conuert the Ga•ler, in Acts 16. the foundation of the Prison was shaken; which was a resemblance of the shaking of his heart: To convert the Ga•ler, in Acts 16. the Foundation of the Prison was shaken; which was a resemblance of the shaking of his heart:
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wee may as well shake the Earth, as strike the heart of a sinner without the worke of GOD.
we may as well shake the Earth, as strike the heart of a sinner without the work of GOD.
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For, though the Law be a sword, yet vnlesse GOD take that sword into his hand,
For, though the Law be a sword, yet unless GOD take that sword into his hand,
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and strike therewithall himselfe, it shall not be able to wound a sinner.
and strike therewithal himself, it shall not be able to wound a sinner.
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Therefore the first worke of the Holy Ghost is to awaken a sinner, to set sinne vpon him, that he may be fit to receiue CHRIST.
Therefore the First work of the Holy Ghost is to awaken a sinner, to Set sin upon him, that he may be fit to receive CHRIST.
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Secondly, when this is done, that the heart is thus prepared by the Spirit, then the Holy Ghost shewes vs what we haue by CHRIST, he shewes the vnsearchable riches of CHRIST, what is the hope of our calling, and the glorious inheritance prepared for the Saints, Secondly, when this is done, that the heart is thus prepared by the Spirit, then the Holy Ghost shows us what we have by CHRIST, he shows the unsearchable riches of CHRIST, what is the hope of our calling, and the glorious inheritance prepared for the Saints,
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and what is the exceeding greatnesse of his power in them that beleeue. I say, we neede the Spirit to shew these things.and what is the exceeding greatness of his power in them that believe. I say, we need the Spirit to show these things.
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But, you will say, a man may see these things without the helpe of the Spirit. But, you will say, a man may see these things without the help of the Spirit.
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It is true, in some manner you may, but not in such a manner as shall affect you. It is true, in Some manner you may, but not in such a manner as shall affect you.
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For there is a manner of seeing proper onely to the Saints, and that is the proper worke of the Spirit in them,
For there is a manner of seeing proper only to the Saints, and that is the proper work of the Spirit in them,
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when wee shall so see them, as to be affected with them.
when we shall so see them, as to be affected with them.
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Otherwise, you may reade the Scriptures a thousand times ouer, you may vnderstand them, yet you shall not bee affected with them, till the Holy Ghost shew them vnto you.
Otherwise, you may read the Scriptures a thousand times over, you may understand them, yet you shall not be affected with them, till the Holy Ghost show them unto you.
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This is the secret of GOD, that he reuealeth to those whom he meaneth to saue;
This is the secret of GOD, that he Revealeth to those whom he means to save;
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that is, when hee presents these spirituall things prepared for vs in Christ, in such a manner,
that is, when he presents these spiritual things prepared for us in christ, in such a manner,
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as that we shall loue them, and embrace them; when we shall not only see the truth of them, but the goodnesse of them,
as that we shall love them, and embrace them; when we shall not only see the truth of them, but the Goodness of them,
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when GOD shall not onely shew vs the aduantages we haue by Christ, but the excellency of Christ, so that we shall be in loue with his person,
when GOD shall not only show us the advantages we have by christ, but the excellency of christ, so that we shall be in love with his person,
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as well as to be ready to receiue the priuiledges with him. Now this is done by the Spirit: 1. Cor. 2.12.
as well as to be ready to receive the privileges with him. Now this is done by the Spirit: 1. Cor. 2.12.
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Wee haue receiued the Spirit of GOD, by which wee know the things that are giuen vs of GOD, we have received the Spirit of GOD, by which we know the things that Are given us of GOD,
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and they are reuealed to vs by the Spirit. They are two or three times repeated in that Chapter;and they Are revealed to us by the Spirit. They Are two or three times repeated in that Chapter;
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as if he should haue said, If you saw them no more then other men doe,
as if he should have said, If you saw them no more then other men do,
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then naturall men doe, you would bee no more affected with them, then they are:
then natural men do, you would be no more affected with them, then they Are:
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but when you haue the Spirit of GOD to shew you the things that are giuen you of GOD, that is the thing that workes vpon you, and affects you. And so in Ioh. 14.21. saith CHRIST, I will come to him, and shew my selfe to him:
but when you have the Spirit of GOD to show you the things that Are given you of GOD, that is the thing that works upon you, and affects you. And so in John 14.21. Says CHRIST, I will come to him, and show my self to him:
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When CHRIST sheweth himselfe to a man, it is another thing then when the Ministers shall shew him,
When CHRIST shows himself to a man, it is Another thing then when the Ministers shall show him,
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or the Scriptures nakedly read doe shew him:
or the Scriptures nakedly read doe show him:
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for when Christ shall shew himselfe by his Spirit, that shewing draweth a mans heart to long after him, otherwise we may preach long enough,
for when christ shall show himself by his Spirit, that showing draws a men heart to long After him, otherwise we may preach long enough,
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and shew you that these spirituall things, these priuiledges are prepared for you in Christ, but it is the Holy Ghost that must write them in your hearts;
and show you that these spiritual things, these privileges Are prepared for you in christ, but it is the Holy Ghost that must write them in your hearts;
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we can but write them in your heads: Therefore the Lord taketh that as peculiar to himselfe:
we can but write them in your Heads: Therefore the Lord Takes that as peculiar to himself:
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I will write my Law in your hearts. I will write my Law in your hearts.
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That is, I will make you affected with the things that I shew you, and this is the teaching of GOD.
That is, I will make you affected with the things that I show you, and this is the teaching of GOD.
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There is a teaching by men, and a teaching by GOD, that is, when God shall enable a man to see things in good earnest;
There is a teaching by men, and a teaching by GOD, that is, when God shall enable a man to see things in good earnest;
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otherwise it will be but as a man that sees a thing, when his minde is vpon another matter:
otherwise it will be but as a man that sees a thing, when his mind is upon Another matter:
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so, wee shall see, and not see:
so, we shall see, and not see:
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but when the Holy Ghost shall shew you these things, you shall see indeed, till then, you may heare oft enough of these things,
but when the Holy Ghost shall show you these things, you shall see indeed, till then, you may hear oft enough of these things,
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but your hearts will bee minding other matters;
but your hearts will be minding other matters;
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some about their profits, and some their pleasures, &c. but when the Holy Ghost shall shew you these things;
Some about their profits, and Some their pleasures, etc. but when the Holy Ghost shall show you these things;
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that is, when he presents them to vs, that draweth the heart from minding other things, to seeke after CHRIST, to long after him,
that is, when he presents them to us, that draws the heart from minding other things, to seek After CHRIST, to long After him,
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and not to content your selues, till you be vnited to him.
and not to content your selves, till you be united to him.
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But, besides this, there is a third act of the Holy Ghost, by which hee workes it,
But, beside this, there is a third act of the Holy Ghost, by which he works it,
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and maketh this faith effectuall, and that is the testimonie that the Spirit giues to our spirits, telling vs that these things are ours:
and makes this faith effectual, and that is the testimony that the Spirit gives to our spirits, telling us that these things Are ours:
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when the heart is prepared by the Law, and when these things are so shewed vnto vs, that wee prize them,
when the heart is prepared by the Law, and when these things Are so showed unto us, that we prize them,
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and long after them, yet there must bee a third thing, that is, to take them to our selues, to beleeue that they be ours;
and long After them, yet there must be a third thing, that is, to take them to our selves, to believe that they be ours;
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and there needeth a worke of the Spirit for this too: and there needs a work of the Spirit for this too:
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for, though the promises be neuer so cleere, yet, hauing nothing but the promises, you will finde that you will neuer be able to apply them to your selues:
for, though the promises be never so clear, yet, having nothing but the promises, you will find that you will never be able to apply them to your selves:
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but when the Holy Ghost shall say, Christ is thine, and these things belong to thee, and GOD is thy Father;
but when the Holy Ghost shall say, christ is thine, and these things belong to thee, and GOD is thy Father;
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when the Spirit shall beare witnesse with our spirits, by an immediate work of his owne, then we shall beleeue.
when the Spirit shall bear witness with our spirits, by an immediate work of his own, then we shall believe.
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This is necessarily required, and without this wee shall not beleeue. It is true, the holiest man doth it two wayes.
This is necessarily required, and without this we shall not believe. It is true, the Holiest man does it two ways.
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One is by cleering of the promises, shining into our hearts, by such a light as makes vs able to discerne them,
One is by clearing of the promises, shining into our hearts, by such a Light as makes us able to discern them,
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and to beleeue them, and to assent to them.
and to believe them, and to assent to them.
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But besides that, hee doth it by an immediate voice, by which he speaketh immediately to our spirits, that wee can say,
But beside that, he does it by an immediate voice, by which he speaks immediately to our spirits, that we can say,
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as they said, Ioh. 16. Now thou speakest plainly, and speakest no parable, we vnderstand thee fully:
as they said, John 16. Now thou Speakest plainly, and Speakest not parable, we understand thee Fully:
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so, till the Holy Ghost speake to vs, we are in a Cloud, GOD is hid from vs, wee cannot see him cleerely,
so, till the Holy Ghost speak to us, we Are in a Cloud, GOD is hid from us, we cannot see him clearly,
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but when we haue this Spirit of Adoption, to giue vs this witnesse, then wee beleeue plainely indeed. Therefore in Isay 57.19.
but when we have this Spirit of Adoption, to give us this witness, then we believe plainly indeed. Therefore in Saiah 57.19.
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saith the Lord, I create the fruit of the lips, Peace, &c. That is, the Ministers may speake peace to you,
Says the Lord, I create the fruit of the lips, Peace, etc. That is, the Ministers may speak peace to you,
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but vnlesse I goe and ioyne with the Minister, except I adde a power of mine owne;
but unless I go and join with the Minister, except I add a power of mine own;
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that is, such an almighty power as I vsed in the Creation, it shall neuer bring peace to you.
that is, such an almighty power as I used in the Creation, it shall never bring peace to you.
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I create the fruit of the lips; that is, the words of the Minister to be peace, otherwise they would be ineffectuall.
I create the fruit of the lips; that is, the words of the Minister to be peace, otherwise they would be ineffectual.
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Therefore, I say, there must bee a worke of the Spirit to perswade a man in such a case.
Therefore, I say, there must be a work of the Spirit to persuade a man in such a case.
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And you shall finde by experience, let a Minister come to them that are in despaire, they will not apprehend the promises, though we vse neuer so cleere reasons,
And you shall find by experience, let a Minister come to them that Are in despair, they will not apprehend the promises, though we use never so clear Reasons,
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though we argue with them neuer so long, and neuer so strongly, we shall finde that all will doe nothing, it will be but labour spent in vaine, till GOD himselfe open the Clouds, till hee will smile on a man,
though we argue with them never so long, and never so strongly, we shall find that all will do nothing, it will be but labour spent in vain, till GOD himself open the Clouds, till he will smile on a man,
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and send his Spirit into the heart, to giue a secret witnesse to him, till there be a worke of his owne joyning with the promises, we finde by experience that our labour is lost.
and send his Spirit into the heart, to give a secret witness to him, till there be a work of his own joining with the promises, we find by experience that our labour is lost.
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It is true, we ought to doe this, and euery man is bound to looke to the Word: for, faith commeth by hearing ;
It is true, we ought to do this, and every man is bound to look to the Word: for, faith comes by hearing;
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and to hearken to the Ministery;
and to harken to the Ministry;
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for it is Gods ordinance to breed faith in the heart, but yet till there be a worke of the Spirit, a man shall neuer be so perswaded,
for it is God's Ordinance to breed faith in the heart, but yet till there be a work of the Spirit, a man shall never be so persuaded,
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as to haue any sure and sound comfort by it. Now all this is done by the Spirit, it is the wonderfull worke of GOD:
as to have any sure and found Comfort by it. Now all this is done by the Spirit, it is the wonderful work of GOD:
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for when CHRIST is propounded to men, when he is offered, (as we haue often offered him to you, we haue shewed you what accesse you haue to him, that no man is excluded, that he is offered to euery creature vnder heauen, we haue shewed you the generality of the promise, that it takes in all, that you are contained vnder it, that you may apply it to your selues;
for when CHRIST is propounded to men, when he is offered, (as we have often offered him to you, we have showed you what access you have to him, that no man is excluded, that he is offered to every creature under heaven, we have showed you the generality of the promise, that it Takes in all, that you Are contained under it, that you may apply it to your selves;
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I say, when all this is done) yet when a man comes to performe this, to apply it to himselfe, he is no more able to doe it,
I say, when all this is done) yet when a man comes to perform this, to apply it to himself, he is no more able to do it,
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then a dead man is able to stirre himselfe.
then a dead man is able to stir himself.
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Therefore the same power that raised CHRIST from the dead, is required to worke faith in our hearts,
Therefore the same power that raised CHRIST from the dead, is required to work faith in our hearts,
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as it is in Eph. 1.19. According to his mighty power which he wrought in Christ, when hee raised him from the dead.
as it is in Ephesians 1.19. According to his mighty power which he wrought in christ, when he raised him from the dead.
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So that it is as great a worke, to moue a mans heart to CHRIST, as to put life into a dead man;
So that it is as great a work, to move a men heart to CHRIST, as to put life into a dead man;
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we are as vnapt and backward to it, as a dead man is to receiue life.
we Are as unapt and backward to it, as a dead man is to receive life.
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For what else is the reason, that when we preach CHRIST to you, when hee is offered to you, that there bee so few that are affected with him, that there be so few that take him? doth it not shew that you are dead? yea,
For what Else is the reason, that when we preach CHRIST to you, when he is offered to you, that there be so few that Are affected with him, that there be so few that take him? does it not show that you Are dead? yea,
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so dead, that vnlesse GOD call you, and that there be a mighty worke of the Spirit, the hearts of men will neuer answer vnto vs. Therefore that is required as a condition in all them who will come, Act. 2. So many as the LORD our GOD shall call.
so dead, that unless GOD call you, and that there be a mighty work of the Spirit, the hearts of men will never answer unto us Therefore that is required as a condition in all them who will come, Act. 2. So many as the LORD our GOD shall call.
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That is, when wee preach, except there bee a secret voyce of the Spirit of CHRIST speaking to your hearts,
That is, when we preach, except there be a secret voice of the Spirit of CHRIST speaking to your hearts,
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as wee doe to your eares, and saying, Come and take CHRIST, no man will come.
as we do to your ears, and saying, Come and take CHRIST, no man will come.
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We see, CHRIST said to his Apostles, Follow mee, and presently they followed him; (for it was not the outward voice that did it, there was a secret voice within) so,
We see, CHRIST said to his Apostles, Follow me, and presently they followed him; (for it was not the outward voice that did it, there was a secret voice within) so,
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when GOD shall call men to take CHRIST, then they doe it, but not before. That word that is vsed, Luk. 14.23.
when GOD shall call men to take CHRIST, then they do it, but not before. That word that is used, Luk. 14.23.
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Goe and COMPELL them to come in, that my House may be full, it intimates a great backwardnesse in vs. When men are compelled, it shewes, that not onely the arguments are strong, Go and COMPEL them to come in, that my House may be full, it intimates a great backwardness in us When men Are compelled, it shows, that not only the Arguments Are strong,
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and forcible, but that there is a great backwardnesse in men, that they must (as it were) be constrained, that they must be put on it by force, and against their will;
and forcible, but that there is a great backwardness in men, that they must (as it were) be constrained, that they must be put on it by force, and against their will;
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such is the vnaptnesse that is in men. So, saith CHRIST, no man comes to me, except the Father draw him.
such is the unaptness that is in men. So, Says CHRIST, no man comes to me, except the Father draw him.
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That phrase of the Holy Ghost shewes, that there is an extreme backwardnesse, that, if they be not forced to come, (as it were) they will not doe it:
That phrase of the Holy Ghost shows, that there is an extreme backwardness, that, if they be not forced to come, (as it were) they will not doe it:
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not but that when a man is once wrought vpon by the Holy Ghost, hee commeth of himself;
not but that when a man is once wrought upon by the Holy Ghost, he comes of himself;
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but that phrase is vsed only to shew that backwardnesse that is in man by nature.
but that phrase is used only to show that backwardness that is in man by nature.
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For, when the Holy Ghost hath wrought vpon the will, and hath turned that, then a man commeth vpon his owne legs,
For, when the Holy Ghost hath wrought upon the will, and hath turned that, then a man comes upon his own legs,
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and is moued from an inward principle of his owne;
and is moved from an inward principle of his own;
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therefore men are so drawne, that withall, they runne after him, as it is, Cant. 1. but it shewes this thing,
Therefore men Are so drawn, that withal, they run After him, as it is, Cant 1. but it shows this thing,
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for which I haue vsed it, that there is a wondrous backwardnesse in all of vs by nature,
for which I have used it, that there is a wondrous backwardness in all of us by nature,
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and that this must be done by a great worke of the Spirit.
and that this must be done by a great work of the Spirit.
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Therefore the Apostle Paul, in Eph. 1. in all the former part of the Chapter, to the 18. Verse, hauing declared the great Mysterie of saluation, he takes himselfe vpon the sudden,
Therefore the Apostle Paul, in Ephesians 1. in all the former part of the Chapter, to the 18. Verse, having declared the great Mystery of salvation, he Takes himself upon the sudden,
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and beginnes to thinke with himselfe, though I shew you all this, it is to no purpose,
and begins to think with himself, though I show you all this, it is to no purpose,
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if GOD send not the Spirit of reuelation, &c. Therefore hee lifts vp his heart to GOD, beseeching him to giue them the Spirit of revelation, to open the eyes of their vnderstanding, that they might see the hope of their Calling,
if GOD send not the Spirit of Revelation, etc. Therefore he lifts up his heart to GOD, beseeching him to give them the Spirit of Revelation, to open the eyes of their understanding, that they might see the hope of their Calling,
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and the riches of their inheritance with the Saints. and the riches of their inheritance with the Saints.
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So should Ministers learne to doe, to pray for the people, that GOD would infuse and send his Spirit into their hearts, that they may be able to perceiue these things effectually, with a right apprehension, to see the secrets of GOD in them, you also should goe to GOD,
So should Ministers Learn to do, to pray for the people, that GOD would infuse and send his Spirit into their hearts, that they may be able to perceive these things effectually, with a right apprehension, to see the secrets of GOD in them, you also should go to GOD,
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and beseech him to helpe you with his Spirit, that so you may be able to apprehend these things,
and beseech him to help you with his Spirit, that so you may be able to apprehend these things,
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and that they may be powerfull, to worke the same thing, for which we deliuer them to you:
and that they may be powerful, to work the same thing, for which we deliver them to you:
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and so wee haue shewed you these three things; First, what effectuall faith is: namely, in shewing you why it is called effectuall faith.
and so we have showed you these three things; First, what effectual faith is: namely, in showing you why it is called effectual faith.
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Secondly, wherein the efficacie of faith consists, and Thirdly, how it is wrought.
Secondly, wherein the efficacy of faith consists, and Thirdly, how it is wrought.
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Now, last of all, wee are to shew you the reason, why GOD accepts no faith, but that which is effectuall.
Now, last of all, we Are to show you the reason, why GOD accepts no faith, but that which is effectual.
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And there is good reason why no faith should be accepted of GOD, but that which is effectuall. And there is good reason why no faith should be accepted of GOD, but that which is effectual.
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First, because otherwise it is not faith at all, if it be not effectuall;
First, Because otherwise it is not faith At all, if it be not effectual;
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and if it be not faith, it is no wonder that he doth not accept of it. and if it be not faith, it is no wonder that he does not accept of it.
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I say, it is no more faith, then a dead man is said to be a man:
I say, it is no more faith, then a dead man is said to be a man:
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you giue the name of a man to him, yet he is not a man; no more is faith that is not effectuall, any faith;
you give the name of a man to him, yet he is not a man; no more is faith that is not effectual, any faith;
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it hath only the name of faith, and there is no more in it:
it hath only the name of faith, and there is no more in it:
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but as dead Drugges, which haue no efficacie in them, or as dead Plants, or dead Wine, which is turned to Vinegar, it ceaseth to be Wine, it is no longer Wine, but Vinegar;
but as dead Drug, which have no efficacy in them, or as dead Plants, or dead Wine, which is turned to Vinegar, it ceases to be Wine, it is no longer Wine, but Vinegar;
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so it may be said of ineffectuall faith, it is not faith, it hath the name and the shaddow of faith onely,
so it may be said of ineffectual faith, it is not faith, it hath the name and the shadow of faith only,
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and therefore God accepts it not.
and Therefore God accepts it not.
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Againe, GOD will saue none, vnlesse they be reconciled to him, and be such as loue him,
Again, GOD will save none, unless they be reconciled to him, and be such as love him,
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for that condition is euery where put in. All things shall worke together for good to them that loue him:
for that condition is every where put in. All things shall work together for good to them that love him:
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and he hath prepared a Crowne for them that loue him. Now, if faith be not effectuall, there will be no loue;
and he hath prepared a Crown for them that love him. Now, if faith be not effectual, there will be no love;
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and if loue be necessarily required, GOD cannot accept that faith that is ineffectuall.
and if love be necessarily required, GOD cannot accept that faith that is ineffectual.
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Againe, if GOD should accept of a faith that is ineffectuall, the Deuils haue such a faith, by which they apprehend the Word,
Again, if GOD should accept of a faith that is ineffectual, the Devils have such a faith, by which they apprehend the Word,
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and a faith that brings forth effects: for they feare and tremble;
and a faith that brings forth effects: for they Fear and tremble;
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but this is not the faith that purifieth the heart, it is not an effectuall, it is not a purging, liuely faith.
but this is not the faith that Purifieth the heart, it is not an effectual, it is not a purging, lively faith.
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Againe, CHRIST receiues none but them that deny themselues, and are willing to take vp their crosse and to follow him, that mortifie the deedes of the body by the Spirit.
Again, CHRIST receives none but them that deny themselves, and Are willing to take up their cross and to follow him, that mortify the Deeds of the body by the Spirit.
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Now an ineffectuall faith doth none of these, and therefore that faith that saueth, must bee a working faith,
Now an ineffectual faith does none of these, and Therefore that faith that Saveth, must be a working faith,
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or else these things should not be necessarily required.
or Else these things should not be necessarily required.
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Againe, it was Christs end in comming into the world, that he might destroy the workes of the Deuill, and for this end hath the grace of God appeared, that men should deny vngodlinesse and worldly lusts:
Again, it was Christ end in coming into the world, that he might destroy the works of the devil, and for this end hath the grace of God appeared, that men should deny ungodliness and worldly Lustiest:
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and for this end did hee giue himselfe, to purifie to himselfe a people zealous of good workes, He comes to be a King,
and for this end did he give himself, to purify to himself a people zealous of good works, He comes to be a King,
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as well as a Sauiour, to rule among his people, to haue men obey him, which could not be,
as well as a Saviour, to Rule among his people, to have men obey him, which could not be,
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if faith were not effectuall, if it did not purifie the heart, and enable men to deny all worldly lusts, and to liue soberly, righteously,
if faith were not effectual, if it did not purify the heart, and enable men to deny all worldly Lustiest, and to live soberly, righteously,
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and godly in this present world. And last of all, good workes are required of necessity, as the way to saluation; Eph. 2.10. We are Gods workmanship, created in Iesus Christ vnto good workes, which he hath ordained that we should walke in them. and godly in this present world. And last of all, good works Are required of necessity, as the Way to salvation; Ephesians 2.10. We Are God's workmanship, created in Iesus christ unto good works, which he hath ordained that we should walk in them.
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Good workes are required of necessity, GOD judgeth vs according to our workes, Rom. 2. and at the last day, the reward is pronounced, according to that which men haue done:
Good works Are required of necessity, GOD Judgeth us according to our works, Rom. 2. and At the last day, the reward is pronounced, according to that which men have done:
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When I was in prison, you visited me; when I was naked, you cloathed me, &c. And if they be required of necessity, When I was in prison, you visited me; when I was naked, you clothed me, etc. And if they be required of necessity,
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then it is not a dead, liuelesse, workelesse faith, but a powerfull, energeticall faith, a faith that is stirring and actiue, a faith that is effectuall, which GOD requires, without which we cannot be saued.
then it is not a dead, Lifeless, workelesse faith, but a powerful, energetical faith, a faith that is stirring and active, a faith that is effectual, which GOD requires, without which we cannot be saved.
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We come now to make some Vse of what hath beene said.
We come now to make Some Use of what hath been said.
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First, If GOD accept no faith, but that which is effectuall, it should teach vs not to be deceiued in a matter of so great moment; First, If GOD accept no faith, but that which is effectual, it should teach us not to be deceived in a matter of so great moment;
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It should teach vs to looke to our faith, to consider whether it be a right faith or no.
It should teach us to look to our faith, to Consider whither it be a right faith or no.
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If a man haue Euidences, vpon which his lands, and whole estate dependeth, if one should come,
If a man have Evidences, upon which his Lands, and Whole estate dependeth, if one should come,
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and tell him that they were false Euidences, it would affect him;
and tell him that they were false Evidences, it would affect him;
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he would, at the least be ready to looke, and to examine them, and yet these are matters of lesse moment.
he would, At the least be ready to look, and to examine them, and yet these Are matters of less moment.
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If one be told that his Corne is blasted, that all the Trees in his Orchard are dead, that all his money is counterfeit, a man would looke euen to these things;
If one be told that his Corn is blasted, that all the Trees in his Orchard Are dead, that all his money is counterfeit, a man would look even to these things;
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a man would haue that which he hath to be sound, and not counterfeit:
a man would have that which he hath to be found, and not counterfeit:
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and shall not we then looke to the faith that we haue, vpon which the saluation of our soules depends? seeing God accepteth none vnlesse it be •ound,
and shall not we then look to the faith that we have, upon which the salvation of our Souls depends? seeing God Accepteth none unless it be •ound,
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and seeing there is so much counterfeit faith in the world. It should teach vs to looke about vs, and consider what our faith is:
and seeing there is so much counterfeit faith in the world. It should teach us to look about us, and Consider what our faith is:
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For, as Iames saith, faith without workes cannot saue vs. What auaileth it, my Brethren,
For, as James Says, faith without works cannot save us What avails it, my Brothers,
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if a man say he hath faith, and hath not workes, can his faith saue him? So I say to euery man, in such a case, thou that thinkest thou hast faith,if a man say he hath faith, and hath not works, can his faith save him? So I say to every man, in such a case, thou that Thinkest thou hast faith,
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if there be not workes too, if it be not effectuall, if it be not a liuely faith, will such a faith saue thee? If a man should come and say to one that brags of the Balsome or Drugges which he hath, (that are dead,
if there be not works too, if it be not effectual, if it be not a lively faith, will such a faith save thee? If a man should come and say to one that brags of the Balsome or Drug which he hath, (that Are dead,
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and haue lost their efficacie) Will such a Balsome heale thee? If a man haue a guilded Target, made of paper, a man may say to him, Will that Target defend thee? And so I say,
and have lost their efficacy) Will such a Balsome heal thee? If a man have a Guilded Target, made of paper, a man may say to him, Will that Target defend thee? And so I say,
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when a man hath a counterfeit faith, Will such a faith as this saue thee? It will not saue you;
when a man hath a counterfeit faith, Will such a faith as this save thee? It will not save you;
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you may please your selues in it, as a man is pleased with a false dreame,
you may please your selves in it, as a man is pleased with a false dream,
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but, when you are awaked, you will finde that you are deceiued. Learne therefore to consider of your faith, to see if it be effectuall.
but, when you Are awaked, you will find that you Are deceived. Learn Therefore to Consider of your faith, to see if it be effectual.
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When the LORD proclaimed himselfe to be a mercifull God, forgiuing iniquity, transgression, and sinne ; yet it is added, he will not hold the wicked innocent.
When the LORD proclaimed himself to be a merciful God, forgiving iniquity, Transgression, and sin; yet it is added, he will not hold the wicked innocent.
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So, when we haue said so much of faith, and that faith saueth; yet know, that it must be a working faith that saueth vs:
So, when we have said so much of faith, and that faith Saveth; yet know, that it must be a working faith that Saveth us:
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It must be such a faith as purifieth the heart, it must be such a faith that may shew it selfe in fruits worthy amendment of life.
It must be such a faith as Purifieth the heart, it must be such a faith that may show it self in fruits worthy amendment of life.
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And therefore Saint Iames taketh so much paines in this case, as you shall finde in his first Chapter,
And Therefore Saint James Takes so much pains in this case, as you shall find in his First Chapter,
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and the beginning of the second;
and the beginning of the second;
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hee layeth downe rules, and tels them, that if they keepe the whole Law, and yet faile in one point, they are guilty of the whole.
he Layeth down rules, and tells them, that if they keep the Whole Law, and yet fail in one point, they Are guilty of the Whole.
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Now hauing dealt so strictly, some might be ready to object: GOD is mercifull, and I shall be saued through faith.
Now having dealt so strictly, Some might be ready to Object: GOD is merciful, and I shall be saved through faith.
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It is true, (saith hee) if you haue a right faith, you shall be saued by it; It is true, (Says he) if you have a right faith, you shall be saved by it;
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but yet know this, that vnlesse your faith be such a faith as enableth you to doe what I say, it is a faith that will doe you no good, it will not saue you:
but yet know this, that unless your faith be such a faith as enableth you to do what I say, it is a faith that will do you no good, it will not save you:
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for, though faith saueth you, yet it must be such a faith as worketh. And that he proueth by many arguments; (it is a place worth the considering,
for, though faith Saveth you, yet it must be such a faith as works. And that he Proves by many Arguments; (it is a place worth the considering,
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and fit for this purpose) I say, hee vseth some arguments to proue, that that faith which is not effectuall will not saue vs.
and fit for this purpose) I say, he uses Some Arguments to prove, that that faith which is not effectual will not save us
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As first, Saith he, if a man should say to one, Be warmed, or, Be filled:
As First, Says he, if a man should say to one, Be warmed, or, Be filled:
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as this is but vaine liberality, when as yet a man doth nothing;
as this is but vain liberality, when as yet a man does nothing;
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so, for a man to professe that he beleeueth in CHRIST, and yet doth nothing for him, it is a vaine faith.
so, for a man to profess that he Believeth in CHRIST, and yet does nothing for him, it is a vain faith.
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Secondly, Some man might say, Thou hast faith, and I haue workes, shew me thy faith by thy workes.
Secondly, some man might say, Thou hast faith, and I have works, show me thy faith by thy works.
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That is, if a man haue faith, hee will shew it by his workes.
That is, if a man have faith, he will show it by his works.
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As if hee should haue said, If the Sunne be the greatest light, let it giue the greatest splendor;
As if he should have said, If the Sun be the greatest Light, let it give the greatest splendour;
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If the Loadstone be of such a vertue, let it shew it, by attracting the Iron to it:
If the Loadstone be of such a virtue, let it show it, by attracting the Iron to it:
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So, if thy faith be effectuall, shew it by thy workes: that is, if thy faith be a true faith, it must bee a working faith,
So, if thy faith be effectual, show it by thy works: that is, if thy faith be a true faith, it must be a working faith,
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or else it is nothing, GOD will not accept it. Thirdly, vnlesse it be a working faith, an effectuall faith, the Diuels haue the same:
or Else it is nothing, GOD will not accept it. Thirdly, unless it be a working faith, an effectual faith, the Devils have the same:
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thou beleeuest that there is one God; the Diuels doe the same, and tremble. thou Believest that there is one God; the Devils do the same, and tremble.
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Fourthly, If any man could be justified by faith without workes, Abraham might haue beene so justified;
Fourthly, If any man could be justified by faith without works, Abraham might have been so justified;
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but Abraham was justified by his workes; that is, by such a faith as had workes joyned with it.
but Abraham was justified by his works; that is, by such a faith as had works joined with it.
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And not Abraham onely, but Rahab, (that is another example:
And not Abraham only, but Rahab, (that is Another Exampl:
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for it might be objected, Abraham indeed beleeued, and was justified by workes, but Rahab had no workes, shee was a wicked woman,
for it might be objected, Abraham indeed believed, and was justified by works, but Rahab had no works, she was a wicked woman,
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and therefore was justified by faith?
and Therefore was justified by faith?
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To this therfore he answereth, that) she had workes, or else she could not haue beene saued,
To this Therefore he Answers, that) she had works, or Else she could not have been saved,
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vnlesse she had such a worke as that in sending away the Messengers, her faith could not haue justified her.
unless she had such a work as that in sending away the Messengers, her faith could not have justified her.
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Indeede, that was a great worke; for she aduentured her life in it.
Indeed, that was a great work; for she adventured her life in it.
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And lastly, saith he, as the body, without the soule, is a dead body, a stinking carrion, there is no preciousnesse, nor no excellency in it;
And lastly, Says he, as the body, without the soul, is a dead body, a stinking carrion, there is no preciousness, nor no excellency in it;
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so faith without workes is dead. Therefore looke to your faith;so faith without works is dead. Therefore look to your faith;
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doe not thinke that a faith that meerely taketh Christ, and beleeueth in him, that it is a faith that shall justifie you.
do not think that a faith that merely Takes christ, and Believeth in him, that it is a faith that shall justify you.
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Let all these arguments perswade you, that if it bee not a working faith, it shall doe you no good.
Let all these Arguments persuade you, that if it be not a working faith, it shall do you no good.
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Therefore let this be the first Vse, to consider your faith, whether it be effectuall or no, by the working of it.
Therefore let this be the First Use, to Consider your faith, whither it be effectual or no, by the working of it.
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The second Vse that we may make of it, is this: The second Use that we may make of it, is this:
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Hence we should learne to iudge of our estates and conditions, by the efficacie of our faith:
Hence we should Learn to judge of our estates and conditions, by the efficacy of our faith:
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for, if no faith be receiued, but that which is effectuall, then it behooues vs to looke to the working of our faith.
for, if no faith be received, but that which is effectual, then it behooves us to look to the working of our faith.
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Againe, if GOD accept no faith but that which is effectuall, hence we may learne also not to beleeue all that say they haue faith, nor to beleeue all those that say they haue none.
Again, if GOD accept no faith but that which is effectual, hence we may Learn also not to believe all that say they have faith, nor to believe all those that say they have none.
av, cs np1 vvb dx n1 cc-acp cst r-crq vbz j, av pns12 vmb vvi av xx pc-acp vvi d cst vvb pns32 vhb n1, cc pc-acp vvi d d cst vvb pns32 vhb pix.
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As for those that say they haue no faith, yet, if we see the fruites of faith in them, that they haue those things that faith brings forth:
As for those that say they have no faith, yet, if we see the fruits of faith in them, that they have those things that faith brings forth:
p-acp p-acp d cst vvb pns32 vhb dx n1, av, cs pns12 vvb dt n2 pp-f n1 p-acp pno32, cst pns32 vhb d n2 cst n1 vvz av:
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If you see a man that complaineth he beleeueth not, yet if he loue the Saints,
If you see a man that Complaineth he Believeth not, yet if he love the Saints,
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if he endeuour to keepe GODS Commandements, if he continue not in any knowne sinne,
if he endeavour to keep GOD'S commandments, if he continue not in any known sin,
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if hee doe not dare to omit holy duties, nor to sleight them, certainely, this man hath faith:
if he do not Dare to omit holy duties, nor to sleight them, Certainly, this man hath faith:
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for we finde the effects of it there:
for we find the effects of it there:
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although he haue lost one act of his faith, which is the comfortable assurance of a good estate;
although he have lost one act of his faith, which is the comfortable assurance of a good estate;
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yet if the first act, by which he resteth vpon Christ, and by which he taketh Christ to himselfe, be there, we may conclude there is faith.
yet if the First act, by which he rests upon christ, and by which he Takes christ to himself, be there, we may conclude there is faith.
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When we see smoke, and feele heate, we say, there is fire, though we see no flame: When we see smoke, and feel heat, we say, there is fire, though we see no flame:
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so, when we see these fruits in a man, we may boldly say, he hath faith,
so, when we see these fruits in a man, we may boldly say, he hath faith,
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though he hath not such a reflect act, as to know in himselfe that he hath it,
though he hath not such a reflect act, as to know in himself that he hath it,
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and so to haue a comfortable assurance of his condition. On the other side;
and so to have a comfortable assurance of his condition. On the other side;
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if a man saith, he knoweth and is perswaded that his sinnes are forgiuen, his conscience is at rest, if a man Says, he Knoweth and is persuaded that his Sins Are forgiven, his conscience is At rest,
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and yet for all this, we finde no workes, I say, this man hath not faith:
and yet for all this, we find no works, I say, this man hath not faith:
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for there wants the efficacie of it: So that as the two sonnes in the Gospell;
for there Wants the efficacy of it: So that as the two Sons in the Gospel;
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one said he would goe into the Vineyard, and did not; the other said he would not goe, yet afterwards he repented, and went:
one said he would go into the Vineyard, and did not; the other said he would not go, yet afterwards he repented, and went:
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so it is with these two;
so it is with these two;
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the one saith he hath not faith, and yet for all that, we see, he doth the things that faith requireth, we see the efficacy of faith in him.
the one Says he hath not faith, and yet for all that, we see, he does the things that faith requires, we see the efficacy of faith in him.
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Againe, the other saith hee hath faith, and yet doth not bring forth the fruites of faith, he doth not shew the efficacy of faith in his life;
Again, the other Says he hath faith, and yet does not bring forth the fruits of faith, he does not show the efficacy of faith in his life;
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the one shall be justified, the other shall be condemned.
the one shall be justified, the other shall be condemned.
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As when we take two Drugges, or two Pearles, &c. the one hath lost his colour, seemeth withered and dead, As when we take two Drug, or two Pearls, etc. the one hath lost his colour, seems withered and dead,
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so that to the outward view, it hath lost all, yet it hath its efficacie still, that such a thing should haue;
so that to the outward view, it hath lost all, yet it hath its efficacy still, that such a thing should have;
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the other looks very faire, and hath a right colour and smell, but it hath no efficacie in it;
the other looks very fair, and hath a right colour and smell, but it hath no efficacy in it;
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wee say, one is a liuely Drug, and a good one, and the other a counterfeit:
we say, one is a lively Drug, and a good one, and the other a counterfeit:
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so, when one man complaines that he hath no grace, that he is an hypocrite,
so, when one man complains that he hath no grace, that he is an hypocrite,
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and yet hee brings forth fruite worthy amendment of life, and wee see the working of his faith;
and yet he brings forth fruit worthy amendment of life, and we see the working of his faith;
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I say, this is true faith:
I say, this is true faith:
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On the other side, hee that makes a shew of faith, and yet wants the efficacie of it, he hath no faith.
On the other side, he that makes a show of faith, and yet Wants the efficacy of it, he hath no faith.
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Wee should learne thus to iudge, when men professe they haue faith, and wee finde it not by their workes.
we should Learn thus to judge, when men profess they have faith, and we find it not by their works.
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It should teach both ciuill men and hypocrites to know their estates: for it discouereth both.
It should teach both civil men and Hypocrites to know their estates: for it Discovereth both.
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For when the ciuill man commeth, and seeth that hee doth much of the second Table, and little of the first;
For when the civil man comes, and sees that he does much of the second Table, and little of the First;
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and the hypocrite againe, doth much of the first, and little of the second; let them consider that faith enableth a man to haue respect to all Gods Commandements: it workes a generall change.
and the hypocrite again, does much of the First, and little of the second; let them Consider that faith enableth a man to have respect to all God's commandments: it works a general change.
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And as this is true, for the substance, so it is also for degrees:
And as this is true, for the substance, so it is also for Degrees:
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for, if God accepts onely effectuall faith, then so much efficacie, and so much working as you finde in any man, so much faith there is.
for, if God accepts only effectual faith, then so much efficacy, and so much working as you find in any man, so much faith there is.
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If there be no workes, there is no faith; if the workes be few, the faith is a languishing faith;
If there be no works, there is no faith; if the works be few, the faith is a languishing faith;
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if the workes be many, the faith is great and strong.
if the works be many, the faith is great and strong.
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That is the second Vse wee should make, to learne to judge aright of our selues and others.
That is the second Use we should make, to Learn to judge aright of our selves and Others.
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Thirdly, if it be onely an effectuall faith, which GOD accepteth, then this justifieth our Doctrine against the Papists, that say, we teach that onely faith justifieth, and require no good workes.
Thirdly, if it be only an effectual faith, which GOD Accepteth, then this Justifieth our Doctrine against the Papists, that say, we teach that only faith Justifieth, and require no good works.
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I say, we teach, that not a naked, but an effectuall faith doth it. So that all the difference betweene them and vs, is this;
I say, we teach, that not a naked, but an effectual faith does it. So that all the difference between them and us, is this;
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we agree both in this, that workes are necessarily required to saluation, that no man shall see GOD without them, without purenesse of heart, and integrity of life.
we agree both in this, that works Are necessarily required to salvation, that no man shall see GOD without them, without pureness of heart, and integrity of life.
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We say, Except men mortifie the deedes of the body by the Spirit, they shall dye ;
We say, Except men mortify the Deeds of the body by the Spirit, they shall die;
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and there is no condemnation to them that walk not after the flesh, but after the Spirit:
and there is no condemnation to them that walk not After the Flesh, but After the Spirit:
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That is, there is a necessity put vpon men to walke after the Spirit; in this we agree: but here is the difference:
That is, there is a necessity put upon men to walk After the Spirit; in this we agree: but Here is the difference:
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They say that faith and workes both are required to justifie; we say, that nothing is required but faith, and that workes follow faith:
They say that faith and works both Are required to justify; we say, that nothing is required but faith, and that works follow faith:
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wee say, faith indeed is working, and produceth •uch effects; so that, whereas they say faith, and workes;
we say, faith indeed is working, and Produceth •uch effects; so that, whereas they say faith, and works;
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we say faith only, but it must be an effectuall faith, a working faith.
we say faith only, but it must be an effectual faith, a working faith.
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If they object that place of Iames, wee are not justified by faith, but by workes. If they Object that place of James, we Are not justified by faith, but by works.
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I answer, that there is a double justification, there is a justification of the person; I answer, that there is a double justification, there is a justification of the person;
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so was Abraham justified by faith, as Paul expresseth it, Rom. 4. But then there is a second justification, a justification of the faith that Abraham had, he justified his faith by his works, he shewed that hee had not a dead faith, a liuelesse faith, a faith without workes, so was Abraham justified by faith, as Paul Expresses it, Rom. 4. But then there is a second justification, a justification of the faith that Abraham had, he justified his faith by his works, he showed that he had not a dead faith, a Lifeless faith, a faith without works,
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but that he had a liuely effectuall faith: for he added workes to his faith, his workes wrought together with his faith.
but that he had a lively effectual faith: for he added works to his faith, his works wrought together with his faith.
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So that, if the question be, Whether Abraham was an hypocrite? his workes justified him that hee was none.
So that, if the question be, Whither Abraham was an hypocrite? his works justified him that he was none.
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If the question be, Whether Abraham was a sinner? his faith justifieth him, and shewes that he was made righteous through faith.
If the question be, Whither Abraham was a sinner? his faith Justifieth him, and shows that he was made righteous through faith.
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So, there is a justification of the person, and a justification of the faith of the person: So, there is a justification of the person, and a justification of the faith of the person:
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as when a man is said to justifie such an action, or such a cause, the meaning is not, that he will make that just which was vnjust before,
as when a man is said to justify such an actium, or such a cause, the meaning is not, that he will make that just which was unjust before,
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but he will make it appeare to be just;
but he will make it appear to be just;
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so Abraham was declared to haue a justifying faith, by that power and efficacie it wrought in him, in offering vp his sonne.
so Abraham was declared to have a justifying faith, by that power and efficacy it wrought in him, in offering up his son.
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Againe, it is objected out of that place, that by workes faith is made perfect ; therefore it seemes that faith is nothing alone, if workes bee not joyned with it.
Again, it is objected out of that place, that by works faith is made perfect; Therefore it seems that faith is nothing alone, if works be not joined with it.
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I answer, that when it is said that faith is made perfect by workes, the meaning is, that faith is made good by workes; I answer, that when it is said that faith is made perfect by works, the meaning is, that faith is made good by works;
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the perfection of faith is declared by workes.
the perfection of faith is declared by works.
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As one that professeth that he hath an Art, and that he is able to doe this and that;
As one that Professes that he hath an Art, and that he is able to do this and that;
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if he doe the worke wherein his Art is shewed, if he make any artificiall worke, by that he maketh good his Art. Or,
if he do the work wherein his Art is showed, if he make any artificial work, by that he makes good his Art. Or,
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as when we say, these Trees are good, because they haue sappe in them, they are not dead Trees.
as when we say, these Trees Are good, Because they have sap in them, they Are not dead Trees.
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Now the Tree is made perfect by the fruit; so faith by workes is made perfect.
Now the Tree is made perfect by the fruit; so faith by works is made perfect.
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Not that workes put life into faith; the sap must first be in the Tree, and then it bringeth forth fruit:
Not that works put life into faith; the sap must First be in the Tree, and then it brings forth fruit:
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so there must first be a life in faith, and then it bringeth forth workes.
so there must First be a life in faith, and then it brings forth works.
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So that, when we say that faith is made perfect by workes, the meaning is, that workes declare faith to be right,
So that, when we say that faith is made perfect by works, the meaning is, that works declare faith to be right,
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as the fruit doth declare the Tree to haue sap.
as the fruit does declare the Tree to have sap.
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Againe, if it be objected, (as it is by them) that workes, and loue, &c. are to faith,
Again, if it be objected, (as it is by them) that works, and love, etc. Are to faith,
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as the soule is to the body: for, as the body, without the soule is dead, so faith without workes is dead:
as the soul is to the body: for, as the body, without the soul is dead, so faith without works is dead:
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Hence they gather, that faith is as the body, and that loue, and workes are as the soule:
Hence they gather, that faith is as the body, and that love, and works Are as the soul:
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therefore faith justifieth not but workes. To this I answer; They take the comparison amisse: For the scope of it is this;
Therefore faith Justifieth not but works. To this I answer; They take the comparison amiss: For the scope of it is this;
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as a soulelesse body is nothing worth, it is dead, and no man regardeth it; so is a workelesse faith:
as a soulelesse body is nothing worth, it is dead, and no man Regardeth it; so is a workelesse faith:
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The meaning is not, that workes are as the soule, and faith as the body;
The meaning is not, that works Are as the soul, and faith as the body;
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but, as a man, when he lookes vpon a carkasse, and seeth no life in it, no pulse, no motion, no sence, such a body is nothing worth;
but, as a man, when he looks upon a carcase, and sees no life in it, no pulse, no motion, no sense, such a body is nothing worth;
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so when we see a faith without motion, that hath no pulses, that hath no expression of life in it, such a faith is of no worth.
so when we see a faith without motion, that hath no pulses, that hath no expression of life in it, such a faith is of no worth.
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But, you will say, if we be not justified by workes, to what end are good workes required? But, you will say, if we be not justified by works, to what end Are good works required?
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I answer, there is end enough, there are motiues enow: I answer, there is end enough, there Are motives enough:
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Is not loue a ground strong enough to bring forth good workes? When this objection was made to Paul, Rom. 6. If Grace abound, why may wee not sinne the more; Is not love a ground strong enough to bring forth good works? When this objection was made to Paul, Rom. 6. If Grace abound, why may we not sin the more;
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for Grace aboundeth, as sinne aboundeth? he might easily haue answered, Except you doe good workes, you cannot be saued;
for Grace Aboundeth, as sin Aboundeth? he might Easily have answered, Except you do good works, you cannot be saved;
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but he saith, How can we, that are dead to sinne, liue any longer therein? That is,
but he Says, How can we, that Are dead to sin, live any longer therein? That is,
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when a man is once in CHRIST, there will be such a change wrought in him, that hee shall finde CHRIST killing sinne in him,
when a man is once in CHRIST, there will be such a change wrought in him, that he shall find CHRIST killing sin in him,
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and hee shall be raised againe to newnesse of life, insomuch that he must of necessity doe it;
and he shall be raised again to newness of life, insomuch that he must of necessity do it;
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there will be loue in his heart, that will set him aworke, that will constraine him:
there will be love in his heart, that will Set him awork, that will constrain him:
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therefore, saith he, are you not baptized into Christs death? That is, when a man is in CHRIST, he is dead to sinne, as CHRIST dyed for him:
Therefore, Says he, Are you not baptised into Christ death? That is, when a man is in CHRIST, he is dead to sin, as CHRIST died for him:
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so that, though there be no such motiue, as for a man to get Heauen by his workes;
so that, though there be no such motive, as for a man to get Heaven by his works;
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yet, vpon the taking of Christ, there is a loue planted in the heart, there is a change wrought in the heart,
yet, upon the taking of christ, there is a love planted in the heart, there is a change wrought in the heart,
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so that there is an aptnesse in it to doe good workes;
so that there is an aptness in it to do good works;
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so that now a man delighteth in the Law of God concerning his inward man, he desires nothing more then to be employed in it, it is his meate and drinke to doe the will of GOD.
so that now a man delights in the Law of God Concerning his inward man, he Desires nothing more then to be employed in it, it is his meat and drink to do the will of GOD.
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Is not this enough to moue vs? Againe; though good workes be not required for justification, yet this may be a motiue:
Is not this enough to move us? Again; though good works be not required for justification, yet this may be a motive:
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GOD rewards vs, he chastens and afflicts vs according to our workes: 1 Pet. 1.15. We call him Father, that judgeth euery one according to his workes:
GOD rewards us, he chastens and afflicts us according to our works: 1 Pet. 1.15. We call him Father, that Judgeth every one according to his works:
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That is, if our workes be good, he is ready to reward vs; if wee faile, he is ready to chastise vs, as a Father doth his children:
That is, if our works be good, he is ready to reward us; if we fail, he is ready to chastise us, as a Father does his children:
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therefore let vs passe the time of our dwelling here with feare.
Therefore let us pass the time of our Dwelling Here with Fear.
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So that the Saints, after they are in the state of grace, they may contract a kinde of guiltinesse vnto them,
So that the Saints, After they Are in the state of grace, they may contract a kind of guiltiness unto them,
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so that they may make their Father angry, they may feele many effects of his displeasure,
so that they may make their Father angry, they may feel many effects of his displeasure,
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though they shall not lose his fauour for euer: and the more our good works are, the greater is our reward. Againe;
though they shall not loose his favour for ever: and the more our good works Are, the greater is our reward. Again;
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wee require good workes of necessity, as well as the Papists: wee say, you must haue good workes, or else you cannot be saued; we require good works of necessity, as well as the Papists: we say, you must have good works, or Else you cannot be saved;
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so that, except you haue repented, except you haue loue as well as faith, except there be a change of heart, Christ is not in you.
so that, except you have repented, except you have love as well as faith, except there be a change of heart, christ is not in you.
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We require good workes with the same necessity; onely they haue a different rise, they rise from different grounds. We require good works with the same necessity; only they have a different rise, they rise from different grounds.
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When the Papists are asked what should moue a man to doe good workes? They say it is by way of merit, to get heauen;
When the Papists Are asked what should move a man to do good works? They say it is by Way of merit, to get heaven;
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and that is it that maketh all their workes to be of no worth.
and that is it that makes all their works to be of no worth.
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For, take any naturall man, he that hath the most impure heart, may not he, to escape Hell,
For, take any natural man, he that hath the most impure heart, may not he, to escape Hell,
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and to get Heauen, doe all the workes the Papists require, and for the same end that they require them? May he not giue Almes, &c. But to doe it out of loue, that is a thing that no Hypocrite is able to reach vnto:
and to get Heaven, do all the works the Papists require, and for the same end that they require them? May he not give Alms, etc. But to do it out of love, that is a thing that no Hypocrite is able to reach unto:
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And therefore we say, that the meanest worke, euen the giuing of a Cuppe of cold water, is a good worke, if it proceed from loue:
And Therefore we say, that the Meanest work, even the giving of a Cup of cold water, is a good work, if it proceed from love:
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whereas, take the fairest worke, that hath the greatest glory, and splendour, though it be Martyrdome;
whereas, take the Fairest work, that hath the greatest glory, and splendour, though it be Martyrdom;
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if it come not from loue, if it be not a fruit of faith, if a man giue his body to be burned,
if it come not from love, if it be not a fruit of faith, if a man give his body to be burned,
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and giue all that hee hath to feede the poore, if it come not from loue, GOD accepts it not.and give all that he hath to feed the poor, if it come not from love, GOD accepts it not.
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So much for the second Vse. The third Vse that wee should make of it, is this:
So much for the second Use. The third Use that we should make of it, is this:
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If nothing be accepted, but that faith that is effectuall, we should learne hence, that,
If nothing be accepted, but that faith that is effectual, we should Learn hence, that,
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if we will grow in ability to worke, if we will grow in obedience, wee must grow in faith:
if we will grow in ability to work, if we will grow in Obedience, we must grow in faith:
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for all efficacie must come from faith: for it is onely the effectualnesse of faith that GOD requires.
for all efficacy must come from faith: for it is only the effectualness of faith that GOD requires.
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That is, if there be any effectualnesse in man, that comes not from faith, GOD requires it not:
That is, if there be any effectualness in man, that comes not from faith, GOD requires it not:
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for it is the efficacie of faith which GOD requires.
for it is the efficacy of faith which GOD requires.
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Therefore, if wee will bee enabled to doe the duties of new obedience, labour to grow in faith, that must inable vs to doe what wee doe:
Therefore, if we will be enabled to do the duties of new Obedience, labour to grow in faith, that must inable us to do what we do:
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if wee haue not the ground, all that we doe is in vaine. Therefore, when we finde any coldnesse, any weaknesse in the Graces wee haue, any languishing;
if we have not the ground, all that we do is in vain. Therefore, when we find any coldness, any weakness in the Graces we have, any languishing;
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increase faith, and all other Graces will grow.
increase faith, and all other Graces will grow.
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If you finde you cannot pray, when you find your hands weake, and your knees feeble, that you cannot runne the wayes of Gods Commandements, strengthen your faith, labour to increase your assurance.
If you find you cannot pray, when you find your hands weak, and your knees feeble, that you cannot run the ways of God's commandments, strengthen your faith, labour to increase your assurance.
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When the branches are weake and withering, we vse to dung the root; so, in this case, labour to strengthen your faith: When the branches Are weak and withering, we use to dung the root; so, in this case, labour to strengthen your faith:
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for that will inable you to doe much; it is all in all. This will be of much vse to vs in many cases.
for that will inable you to do much; it is all in all. This will be of much use to us in many cases.
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When a sinne is committed, we should labour now to recouer our selues out of that relapse. When a sin is committed, we should labour now to recover our selves out of that relapse.
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What is the way? By labouring to get assurance of the forgiuenesse of it. What is the Way? By labouring to get assurance of the forgiveness of it.
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Goe to GOD to strengthen thy faith, that is the way to get out of sinne.
Go to GOD to strengthen thy faith, that is the Way to get out of sin.
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If there be a strong lust, that thou art to grapple withall, and which thou canst not get the victory ouer, the way is to goe and increase faith, to increase assurance:
If there be a strong lust, that thou art to grapple withal, and which thou Canst not get the victory over, the Way is to go and increase faith, to increase assurance:
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for, the more faith is increased, the more loue, the more the heart is inclined to GOD:
for, the more faith is increased, the more love, the more the heart is inclined to GOD:
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for faith turnes the bent of the heart from pleasures, and profits, from a desire of the praise of men, to GOD:
for faith turns the bent of the heart from pleasures, and profits, from a desire of the praise of men, to GOD:
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so that, the more faith, the more ability there is to striue against the corruption that is in you. Againe;
so that, the more faith, the more ability there is to strive against the corruption that is in you. Again;
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if a man finde hee wants patience, he wants thankfulnesse, the way is, not to looke on the Vertues, to reade morall Writers,
if a man find he Wants patience, he Wants thankfulness, the Way is, not to look on the Virtues, to read moral Writers,
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but goe and strengthen thy faith, and that shall enable thee to doe wonders: otherwise we water the branches, and let the roote alone.
but go and strengthen thy faith, and that shall enable thee to do wonders: otherwise we water the branches, and let the root alone.
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Thus should wee Ministers doe, lay this maine foundation, to build vp our hearers in this, and the rest will follow. Thus should we Ministers do, lay this main Foundation, to built up our hearers in this, and the rest will follow.
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This Paul did, that was the great Master-builder, hee layes downe in all his Epistles, the foundation of faith:
This Paul did, that was the great Master-builder, he lays down in all his Epistles, the Foundation of faith:
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in his Epistles to the Romanes, to the Ephesians, to the Colossians, to the Galatians ; and after that hee deduceth particulars, and buildeth on it:
in his Epistles to the Romans, to the Ephesians, to the colossians, to the Galatians; and After that he deduceth particulars, and builds on it:
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so your maine businesse is to consider whether you haue faith, to get assurance of that,
so your main business is to Consider whither you have faith, to get assurance of that,
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and when you haue that, then striue against particular vices, and adorne your selues with particular graces:
and when you have that, then strive against particular vices, and adorn your selves with particular graces:
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For, because you labour not to haue this maine grace, this roote and foundation of all the rest, I say, this is the reason why those good motions that you haue put into you by the Holy Ghost, those motions that you haue in the hearing of the Word,
For, Because you labour not to have this main grace, this root and Foundation of all the rest, I say, this is the reason why those good motions that you have put into you by the Holy Ghost, those motions that you have in the hearing of the Word,
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and the good purposes that you take to your selues, come to nothing, because they haue not faith for their ground.
and the good Purposes that you take to your selves, come to nothing, Because they have not faith for their ground.
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That generall of Faith, must goe before these particulars:
That general of Faith, must go before these particulars:
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Though the Plants bee good, yet, if the ground bee not good, and connaturall, where they are planted, they will not grow.
Though the Plants be good, yet, if the ground be not good, and connatural, where they Are planted, they will not grow.
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Therefore we finde it ordinarily, that when men haue resolutions to giue ouer such and such sinnes, to leaue such and such vices, their wicked company, drinking, gaming, and the like;
Therefore we find it ordinarily, that when men have resolutions to give over such and such Sins, to leave such and such vices, their wicked company, drinking, gaming, and the like;
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it may be it holds for a day or two, yet this comes to nothing; because the maine foundation is not laid, they goe to worke without faith:
it may be it holds for a day or two, yet this comes to nothing; Because the main Foundation is not laid, they go to work without faith:
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when the ground is flesh, and the worke spirituall, how can it liue? for euery thing liues in its owne element;
when the ground is Flesh, and the work spiritual, how can it live? for every thing lives in its own element;
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and these motions in them, are as the Fish is out of the water: and as the fire, when it is out of its place, dyes and is extinguished;
and these motions in them, Are as the Fish is out of the water: and as the fire, when it is out of its place, dies and is extinguished;
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so these good purposes, when they are not particulars that arise from that generall of faith, they are in the heart as a thing out of its owne element, and therefore they perish.
so these good Purposes, when they Are not particulars that arise from that general of faith, they Are in the heart as a thing out of its own element, and Therefore they perish.
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Therefore, when you haue these purposes, know that they will come to nothing, if you take not the right course.
Therefore, when you have these Purposes, know that they will come to nothing, if you take not the right course.
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Therefore labour to beleeue the promises, to bee assured of saluation, that you are translated from death to life, by an effectuall faith:
Therefore labour to believe the promises, to be assured of salvation, that you Are translated from death to life, by an effectual faith:
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when this is done, you shall finde that your purposes will hold, and till then they are in vaine.
when this is done, you shall find that your Purposes will hold, and till then they Are in vain.
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And so againe, this should teach vs, seeing all depends vpon faith, when wee come to search, to consider what assurance wee haue, that so we may goe the right way to worke. And so again, this should teach us, seeing all depends upon faith, when we come to search, to Consider what assurance we have, that so we may go the right Way to work.
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For commonly, when wee consider our estates, we looke what fruites wee haue, what sincerity hath appeared in our life,
For commonly, when we Consider our estates, we look what fruits we have, what sincerity hath appeared in our life,
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and if we finde that weake, we commonly conclude, that our faith is weake also, and so the weaknesse of our sanctification weakneth our assurance;
and if we find that weak, we commonly conclude, that our faith is weak also, and so the weakness of our sanctification weakeneth our assurance;
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but wee should goe another way to worke: When we finde a weaknesse, we should go to the promises, and strengthen our assurance:
but we should go Another Way to work: When we find a weakness, we should go to the promises, and strengthen our assurance:
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for there be two wayes to increase assurance. One is by the promises, the sure Word, on which faith is built.
for there be two ways to increase assurance. One is by the promises, the sure Word, on which faith is built.
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The second is by the fruites of sanctification in our selues.
The second is by the fruits of sanctification in our selves.
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Now when we finde these languishing, we should goe to the first, and the other will be increased by it.
Now when we find these languishing, we should go to the First, and the other will be increased by it.
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Faith worketh in you sanctification, and maketh you to beleeue the promise; as exercise begets health, and we are made fit by health for exercise:
Faith works in you sanctification, and makes you to believe the promise; as exercise begets health, and we Are made fit by health for exercise:
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or as acts beget habits, and habits are meanes to exercise those acts:
or as acts beget habits, and habits Are means to exercise those acts:
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So assurance, grounded vpon the promise, it enableth, and enlargeth, and increaseth sanctification, and sanctification increaseth assurance:
So assurance, grounded upon the promise, it enableth, and enlarges, and increases sanctification, and sanctification increases assurance:
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but first see faith, and then the other as fruites of it.
but First see faith, and then the other as fruits of it.
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If you finde a weaknesse in sanctification, labour to strengthen your faith, and that will increase it:
If you find a weakness in sanctification, labour to strengthen your faith, and that will increase it:
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for that is the ground of all. FINIS.
for that is the ground of all. FINIS.
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OF EFFECTVALL FAITH. The third Sermon. 1. THESS. 1.3. Remembring your effectuall Faith, &c. IN the fifth place;
OF EFFECTUAL FAITH. The third Sermon. 1. THESS. 1.3. Remembering your effectual Faith, etc. IN the fifth place;
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If nothing please GOD, if he accepts of nothing but what comes from effectuall faith; then we should learne hence to iudge aright of our workes: If nothing please GOD, if he accepts of nothing but what comes from effectual faith; then we should Learn hence to judge aright of our works:
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for what workes soeuer wee doe, they please GOD no further then hee seeth and findeth some faith in them.
for what works soever we do, they please GOD no further then he sees and finds Some faith in them.
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The Vse before shewed vs how to iudge aright of our faith;
The Use before showed us how to judge aright of our faith;
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this teacheth you how to iudge aright of all the workes you doe, that you doe not mistake in them.
this Teaches you how to judge aright of all the works you do, that you do not mistake in them.
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For men are very apt to iudge amisse of what they doe in this case.
For men Are very apt to judge amiss of what they do in this case.
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There be many workes that haue a specious and faire shew in the view of men,
There be many works that have a specious and fair show in the view of men,
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and perhaps in your owne opinion: But if there be not faith in those workes, GOD regards them not: as, Iames 2.22.
and perhaps in your own opinion: But if there be not faith in those works, GOD regards them not: as, James 2.22.
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when Abraham did that great worke, in offering his sonne, (which was the greatest worke that euer hee did, when Abraham did that great work, in offering his son, (which was the greatest work that ever he did,
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and the greatest worke that is recorded in all the Booke of GOD) yet, saith the Apostle there, Do ye not obserue how faith wrought with his workes? That is to say,
and the greatest work that is recorded in all the Book of GOD) yet, Says the Apostle there, Do you not observe how faith wrought with his works? That is to say,
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If faith had not set him on worke to doe this, if faith had not beene the Spring to set this wheele on going, GOD had not accepted this.
If faith had not Set him on work to do this, if faith had not been the Spring to Set this wheel on going, GOD had not accepted this.
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So, doe whatsoeuer you will, further then faith works with you in all that you doe, GOD regards it not.
So, do whatsoever you will, further then faith works with you in all that you do, GOD regards it not.
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Therefore you shall obserue in Christs answer to the Woman of Canaan, in her earnest prayer, in her comming to Christ, her fighting and striuing against the Diuell, her tendernesse to her Daughter, her holding out so long as she did; all this Christ lookes ouer:
Therefore you shall observe in Christ answer to the Woman of Canaan, in her earnest prayer, in her coming to christ, her fighting and striving against the devil, her tenderness to her Daughter, her holding out so long as she did; all this christ looks over:
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But when he comes to giue his censure of her worke, of her carriage, Oh Woman, great is thy faith, saith he.
But when he comes to give his censure of her work, of her carriage, O Woman, great is thy faith, Says he.
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That was it that set a great price vpon her worke:
That was it that Set a great price upon her work:
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Matth. 15.26, 27. So, take the most excellent, the greatest worke that can be performed, GOD sets them at no higher a price then hee findes faith in them; he weighes them by that: Matthew 15.26, 27. So, take the most excellent, the greatest work that can be performed, GOD sets them At no higher a price then he finds faith in them; he weighs them by that:
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so much faith as is in them, so farre he accepts them, so farre he regards them.
so much faith as is in them, so Far he accepts them, so Far he regards them.
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Looke in Heb. 11. you shall finde many glorious workes set downe.
Look in Hebrew 11. you shall find many glorious works Set down.
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All the great workes that Sampson did, all the workes that Dauid did, the works that Gedeon did, the workes that Baruc did, the workes that Moses did,
All the great works that Sampson did, all the works that David did, the works that Gideon did, the works that Baruch did, the works that Moses did,
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and so along, you shall see there, that there was nothing in all these workes that was regarded, but their faith: all is imputed to faith.
and so along, you shall see there, that there was nothing in all these works that was regarded, but their faith: all is imputed to faith.
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And therefore, when you goe about any thing, labour to see faith set you aworke;
And Therefore, when you go about any thing, labour to see faith Set you awork;
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and know, that as much faith as there is in any worke, so much GOD regards it, and no further.
and know, that as much faith as there is in any work, so much GOD regards it, and no further.
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Iacob had done many good things, that pleased GOD, yet GOD, when he would put a marke of his fauour vpon him,Iacob had done many good things, that pleased GOD, yet GOD, when he would put a mark of his favour upon him,
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when he would call him Israel, when he would change his name, it was for that great worke of faith,
when he would call him Israel, when he would change his name, it was for that great work of faith,
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when he prayed all night, when hee would not giue ouer, when he would not let him goe,
when he prayed all night, when he would not give over, when he would not let him go,
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when hee preuailed with God by faith; now, saith God, thy name shall be called Israel.
when he prevailed with God by faith; now, Says God, thy name shall be called Israel.
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(As if he should say) Now I will put a name of honour vpon thee.
(As if he should say) Now I will put a name of honour upon thee.
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Why so? Not because there was more in that worke, simply considered, as it was a worke:
Why so? Not Because there was more in that work, simply considered, as it was a work:
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but because there was more faith in it. And it must needes be so:
but Because there was more faith in it. And it must needs be so:
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for GOD doth not as men doe, who accept the giuer for the gift. (If a man come to you with a great gift, you will accept his person for it.) But GOD accepts the gift for the giuers sake:
for GOD does not as men do, who accept the giver for the gift. (If a man come to you with a great gift, you will accept his person for it.) But GOD accepts the gift for the givers sake:
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though the gift be neuer so small, if the giuer be such as beleeues in him; though the gift be never so small, if the giver be such as believes in him;
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if his affections be right, if he doe it out of a right ground;
if his affections be right, if he do it out of a right ground;
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that is, if he doe it out of a ground of faith, he is accepted, whatsoeuer it be.
that is, if he do it out of a ground of faith, he is accepted, whatsoever it be.
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Indeed, otherwise, whatsoeuer we doe, we may call it by our owne name;
Indeed, otherwise, whatsoever we do, we may call it by our own name;
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we may say, he is a patient man, or he is a temperate man, or these are workes of Justice, or workes of temperance:
we may say, he is a patient man, or he is a temperate man, or these Are works of justice, or works of temperance:
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But we can neuer call it godlinesse, except it rise from faith, except it come from this ground;
But we can never call it godliness, except it rise from faith, except it come from this ground;
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because indeed it is not done to God. (Marke it) I say, further then a man doth a thing out of faith, hee doth it not to GOD.
Because indeed it is not done to God. (Mark it) I say, further then a man does a thing out of faith, he does it not to GOD.
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For, to doe a thing out of faith, is nothing else, but when out of perswasion of GODS loue to me, I doe this thing:
For, to do a thing out of faith, is nothing Else, but when out of persuasion of GOD'S love to me, I do this thing:
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meerely for his sake whom I haue chosen, to whom I giue my selfe; one that I know loues mee;
merely for his sake whom I have chosen, to whom I give my self; one that I know loves me;
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and therefore, though there were no reward for it, I would serue him. This is a worke of faith.
and Therefore, though there were no reward for it, I would serve him. This is a work of faith.
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Now, I say, this is properly godlines.
Now, I say, this is properly godliness.
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And therfore, in 2 Pet. 1. when the Apostle had named Patience and Temperance, lest wee should mistake, (as if hee should say, There be many Vertues of this nature amongst men that belong not to GOD.) Therefore, saith he, Adde Godlinesse ;
And Therefore, in 2 Pet. 1. when the Apostle had nam Patience and Temperance, lest we should mistake, (as if he should say, There be many Virtues of this nature among men that belong not to GOD.) Therefore, Says he, Add Godliness;
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that is, Let it be such as becomes a godly man to doe. Godlinesse is that which is done to GOD;
that is, Let it be such as becomes a godly man to do. Godliness is that which is done to GOD;
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such things and such qualities as haue an eye and respect to him, such things please him. such things and such qualities as have an eye and respect to him, such things please him.
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What if a man should doe neuer so much, if it please not GOD, it is lost labour. It is said, Heb. 11.6. that Henoch pleased God. Marke how the Apostle reasons: (saith hee) without faith it is impossible to please God:
What if a man should do never so much, if it please not GOD, it is lost labour. It is said, Hebrew 11.6. that Henoch pleased God. Mark how the Apostle Reasons: (Says he) without faith it is impossible to please God:
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therefore, in that he is said to please GOD, it must needes be through faith.
Therefore, in that he is said to please GOD, it must needs be through faith.
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You know, it is said, Rom. 13. whatsoeuer a man doth, if it be not of faith, and loue, GOD lookes not to it;
You know, it is said, Rom. 13. whatsoever a man does, if it be not of faith, and love, GOD looks not to it;
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you know there can be no loue without faith. Consider but how it is with your selues;
you know there can be no love without faith. Consider but how it is with your selves;
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If a man should doe any thing for you, you know, hee may haue many other ends, hee may doe you many a great good turne;
If a man should do any thing for you, you know, he may have many other ends, he may do you many a great good turn;
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yet, if you be perswaded this comes not out of loue to me, nor of true respect to me, you regard it not, whatsoeuer it bee.
yet, if you be persuaded this comes not out of love to me, nor of true respect to me, you regard it not, whatsoever it be.
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If it bee but a small thing, if it be done out of loue, you respect it. So it is with GOD;
If it be but a small thing, if it be done out of love, you respect it. So it is with GOD;
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workes that come from faith and loue, (for those I reckon to be all one) those he respects wondrously.
works that come from faith and love, (for those I reckon to be all one) those he respects wondrously.
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Therefore we should learne to iudge aright of our workes;
Therefore we should Learn to judge aright of our works;
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it will helpe vs against that position of the Papists, and also against the common opinion of men.
it will help us against that position of the Papists, and also against the Common opinion of men.
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Euery man thinkes that Almes-deeds, doing good to the poore, and doing glorious things, &c. that these are good workes,
Every man thinks that Almsdeeds, doing good to the poor, and doing glorious things, etc. that these Are good works,
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when as common actions they exclude, as if they were not good workes: But it is not so;
when as Common actions they exclude, as if they were not good works: But it is not so;
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we may doe the greatest workes of this nature, and yet they may haue no excellency in them at all.
we may do the greatest works of this nature, and yet they may have no excellency in them At all.
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Againe, the very ordinary workes of our Calling, ordinary things to men, ordinary seruice from day to day,
Again, the very ordinary works of our Calling, ordinary things to men, ordinary service from day to day,
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if it come from faith, if it be done as to the Lord, he accepts them,
if it come from faith, if it be done as to the Lord, he accepts them,
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and they are good workes indeed. This vse we ought to make of it:
and they Are good works indeed. This use we ought to make of it:
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If GOD regard not any thing but faith, we should not be deceiued in our workes which we doe.
If GOD regard not any thing but faith, we should not be deceived in our works which we do.
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Againe, if faith be such a thing, that no workes are accepted without it, that no branch will grow except it come from this roote; Again, if faith be such a thing, that no works Are accepted without it, that no branch will grow except it come from this root;
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if there be no saluation without it, if it be a thing that is most profitable for vs;
if there be no salvation without it, if it be a thing that is most profitable for us;
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If thou sayest now, How may I know whether I haue faith or no? I may be deceiued in it.
If thou Sayest now, How may I know whither I have faith or no? I may be deceived in it.
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When we hang so much vpon this peg, we had neede be sure that it be strong,
When we hang so much upon this peg, we had need be sure that it be strong,
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and that it will hold vs. I will therefore make this present Vse, in shewing what the signes of this faith,
and that it will hold us I will Therefore make this present Use, in showing what the Signs of this faith,
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and what the characters of it are, that you may learne to iudge aright, whether that faith that sets all the price vpon your workes, be a right faith, or no:
and what the characters of it Are, that you may Learn to judge aright, whither that faith that sets all the price upon your works, be a right faith, or no:
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You may know it by this:
You may know it by this:
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Where there is a true faith, there is a secret perswasion wrought in the heart, whereby GOD assures you that he is yours, and you are his; Where there is a true faith, there is a secret persuasion wrought in the heart, whereby GOD assures you that he is yours, and you Are his;
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as you haue it, Reu. 2.17. To him that ouercommeth, will I giue that hidden Mannah, and a white stone with a new name written in it, that hee onely knowes that receiues it : (That is) That is one thing by which ye shall know whether you haue true faith or no:
as you have it, Reu. 2.17. To him that Overcometh, will I give that hidden Manna, and a white stone with a new name written in it, that he only knows that receives it: (That is) That is one thing by which you shall know whither you have true faith or no:
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Haue you euer had any of that hidden Mannah? (that is) Haue you had such a secret perswasion, which hath beene as sweet as Mannah to you, which you haue fed on,
Have you ever had any of that hidden Manna? (that is) Have you had such a secret persuasion, which hath been as sweet as Manna to you, which you have fed on,
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as they fed on Mannah, which giues you life, as Mannah gaue life to them? Onely hee sayes it is a hidden Mannah, it lyes not abroad, others see it not,
as they fed on Manna, which gives you life, as Manna gave life to them? Only he Says it is a hidden Manna, it lies not abroad, Others see it not,
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but it is Mannah that your hearts secretly feede on.
but it is Manna that your hearts secretly feed on.
cc-acp pn31 vbz np1 cst po22 n2 av-jn vvi a-acp.
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So that, wouldst thou know whether thou haue faith? Hath GOD giuen thee such a stone with a new name written in it, that is the stone of absolution? As the manner was among the Athenians, among the old Grecians ;
So that, Wouldst thou know whither thou have faith? Hath GOD given thee such a stone with a new name written in it, that is the stone of absolution? As the manner was among the Athenians, among the old Greeks;
av cst, vmd2 pns21 vvi cs pns21 vhb n1? vhz np1 vvn pno21 d dt n1 p-acp dt j n1 vvn p-acp pn31, cst vbz dt n1 pp-f n1? p-acp dt n1 vbds p-acp dt njp2, p-acp dt j njp2;
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that the sentence of absolution was giuen by white stones, as the sentence of condemnation was blacke stones:
that the sentence of absolution was given by white stones, as the sentence of condemnation was black stones:
cst dt n1 pp-f n1 vbds vvn p-acp j-jn n2, c-acp dt n1 pp-f n1 vbds j-jn n2:
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So (saith he) GOD will giue him such a secret testimony that he is acquitted, that when he is called in question, (as they were, that they knew not whether they should dye or liue;
So (Says he) GOD will give him such a secret testimony that he is acquitted, that when he is called in question, (as they were, that they knew not whither they should die or live;
av (vvz pns31) np1 vmb vvi pno31 d dt j-jn n1 cst pns31 vbz vvn, cst c-crq pns31 vbz vvn p-acp n1, (c-acp pns32 vbdr, cst pns32 vvd xx cs pns32 vmd vvi cc vvi;
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in that case, if they had the white stone, such a man was absolued:
in that case, if they had the white stone, such a man was absolved:
p-acp d n1, cs pns32 vhd dt j-jn n1, d dt n1 vbds vvn:
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So, I say) Hath GOD giuen thee such a stone, with thy name vpon it? Hath he giuen you such a stone,
So, I say) Hath GOD given thee such a stone, with thy name upon it? Hath he given you such a stone,
av, pns11 vvb) vhz np1 vvn pno21 d dt n1, p-acp po21 n1 p-acp pn31? vhz pns31 vvn pn22 d dt n1,
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as you know in the secret of your heart, such as none knowes, but God and your selfe? (that is) Hath hee euer opened the clouds? hath hee euer shewed himselfe to you? hath he cast a good looke vpon you? hath he made your hearts glad with the light of his countenance in his Beloued? (for such a secret worke there is of the Spirit, by which GOD cheereth and comforteth the heart of a man:
as you know in the secret of your heart, such as none knows, but God and your self? (that is) Hath he ever opened the Clouds? hath he ever showed himself to you? hath he cast a good look upon you? hath he made your hearts glad with the Light of his countenance in his beloved? (for such a secret work there is of the Spirit, by which GOD Cheereth and comforts the heart of a man:
c-acp pn22 vvb p-acp dt n-jn pp-f po22 n1, d c-acp pix vvz, cc-acp np1 cc po22 n1? (d vbz) vhz pns31 av vvd dt n2? vhz pns31 av vvd px31 p-acp pn22? vhz pns31 vvn dt j n1 p-acp pn22? vhz pns31 vvn po22 n2 j p-acp dt n1 pp-f po31 n1 p-acp po31 j-vvn? (c-acp d dt j-jn n1 pc-acp vbz pp-f dt n1, p-acp r-crq np1 vvz cc vvz dt n1 pp-f dt n1:
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that is his manner in working faith.
that is his manner in working faith.
cst vbz po31 n1 p-acp j-vvg n1.
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After the Law hath beene a Schoolemaster to a man, after there hath beene such an inditement, that he hath beene brought in question of his life,
After the Law hath been a Schoolmaster to a man, After there hath been such an indictment, that he hath been brought in question of his life,
p-acp dt n1 vhz vbn dt n1 p-acp dt n1, p-acp a-acp vhz vbn d dt n1, cst pns31 vhz vbn vvn p-acp n1 pp-f po31 n1,
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when there hath beene a great storme, then he comes into the heart, as hee did into the Ship, and all is quiet.
when there hath been a great storm, then he comes into the heart, as he did into the Ship, and all is quiet.
c-crq a-acp vhz vbn dt j n1, cs pns31 vvz p-acp dt n1, c-acp pns31 vdd p-acp dt n1, cc d vbz j-jn.
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I say, that is his manner, he comes into the heart after such a manner,
I say, that is his manner, he comes into the heart After such a manner,
pns11 vvb, cst vbz po31 n1, pns31 vvz p-acp dt n1 p-acp d dt n1,
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and speakes peace to a man.) Haue you euer found this worke in your selues, that after much trouble and disquiet within, GOD hath spoken peace to you, that he hath said to your soules, I am thy saluation? Not that that is absolutely required, that there should be such a trouble going before,
and speaks peace to a man.) Have you ever found this work in your selves, that After much trouble and disquiet within, GOD hath spoken peace to you, that he hath said to your Souls, I am thy salvation? Not that that is absolutely required, that there should be such a trouble going before,
cc vvz n1 p-acp dt n1.) vhb pn22 av vvn d n1 p-acp po22 n2, cst p-acp d n1 cc vvi a-acp, np1 vhz vvn n1 p-acp pn22, cst pns31 vhz vvn p-acp po22 n2, pns11 vbm po21 n1? xx d cst vbz av-j vvn, cst a-acp vmd vbi d dt n1 vvg a-acp,
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For, although it be true, that he neuer speaks peace, but when there hath gone some trouble,
For, although it be true, that he never speaks peace, but when there hath gone Some trouble,
c-acp, cs pn31 vbb j, cst pns31 av-x vvz n1, p-acp c-crq pc-acp vhz vvn d n1,
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but when there hath gone some conuincing of the spirit before, which conuinceth a man of sinne;
but when there hath gone Some convincing of the Spirit before, which Convinces a man of sin;
cc-acp c-crq pc-acp vhz vvn d j-vvg pp-f dt n1 a-acp, r-crq vvz dt n1 pp-f n1;
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yet this you must know, that still the promise is made to the comming, and not to the preparation.
yet this you must know, that still the promise is made to the coming, and not to the preparation.
av d pn22 vmb vvi, cst av dt n1 vbz vvn p-acp dt n-vvg, cc xx p-acp dt n1.
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And therefore, if a man be at his journies end, it is no matter how he came there.
And Therefore, if a man be At his journeys end, it is no matter how he Come there.
cc av, cs dt n1 vbb p-acp po31 ng1 n1, pn31 vbz dx n1 c-crq pns31 vvd a-acp.
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If a man finde that he be in CHRIST, and hath had such a testimonie from his Spirit,
If a man find that he be in CHRIST, and hath had such a testimony from his Spirit,
cs dt n1 vvi cst pns31 vbb p-acp np1, cc vhz vhn d dt n1 p-acp po31 n1,
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though he haue not had such a worke of humiliation as perhaps he expects, yet know, that the promise is made to that.
though he have not had such a work of humiliation as perhaps he expects, yet know, that the promise is made to that.
cs pns31 vhb xx vhn d dt n1 pp-f n1 c-acp av pns31 vvz, av vvb, cst dt n1 vbz vvn p-acp d.
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And if you haue that which the promise is made vnto, is not that sufficient? It is true,
And if you have that which the promise is made unto, is not that sufficient? It is true,
cc cs pn22 vhb d r-crq dt n1 vbz vvn p-acp, vbz xx d j? pn31 vbz j,
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as I said, you must haue it really, you must haue it in good earnest, there must goe alwayes a worke of humiliation before the testimony of the Spirit. But mistake not:
as I said, you must have it really, you must have it in good earnest, there must go always a work of humiliation before the testimony of the Spirit. But mistake not:
c-acp pns11 vvd, pn22 vmb vhi pn31 av-j, pn22 vmb vhi pn31 p-acp j n1, pc-acp vmb vvi av dt n1 pp-f n1 p-acp dt n1 pp-f dt n1. cc-acp vvb xx:
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that turbulent sorrow, that violent disquiet of the minde goes not alwaies before. For example;
that turbulent sorrow, that violent disquiet of the mind Goes not always before. For Exampl;
cst j n1, cst j n1 pp-f dt n1 vvz xx av a-acp. p-acp n1;
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Take two men, the one is arrested, and condemned & brought to the poynt of death, he makes account of nothing else;
Take two men, the one is arrested, and condemned & brought to the point of death, he makes account of nothing Else;
vvb crd n2, dt crd vbz vvn, cc vvd cc vvn p-acp dt n1 pp-f n1, pns31 vvz n1 pp-f pix av;
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A pardon comes to this man, and hee is saued; there was great trouble went before, and hee was wondrously affected when the pardon came:
A pardon comes to this man, and he is saved; there was great trouble went before, and he was wondrously affected when the pardon Come:
dt n1 vvz p-acp d n1, cc pns31 vbz vvn; pc-acp vbds j n1 vvd a-acp, cc pns31 vbds av-j vvn c-crq dt n1 vvd:
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But now there is another man that is guilty of the same offence, and hee knowes certainly that he shall be called in question,
But now there is Another man that is guilty of the same offence, and he knows Certainly that he shall be called in question,
cc-acp av pc-acp vbz j-jn n1 cst vbz j pp-f dt d n1, cc pns31 vvz av-j cst pns31 vmb vbi vvn p-acp n1,
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and hee is sure to lose his life, vnlesse his peace be made.
and he is sure to loose his life, unless his peace be made.
cc pns31 vbz j pc-acp vvi po31 n1, cs po31 n1 vbi vvn.
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Now before this be acted, before that indeed he be put in prison, before that indeed he be condemned,
Now before this be acted, before that indeed he be put in prison, before that indeed he be condemned,
av p-acp d vbb vvn, c-acp cst av pns31 vbb vvn p-acp n1, c-acp cst av pns31 vbb vvn,
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and before his head be brought to the blocke, he is certified that a Pardon is come out for him.
and before his head be brought to the block, he is certified that a Pardon is come out for him.
cc p-acp po31 n1 vbi vvn p-acp dt n1, pns31 vbz vvn cst dt n1 vbz vvn av p-acp pno31.
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This man knowes his estate as well as the other, and he knowes that he had perished without a Pardon, as well as the other;
This man knows his estate as well as the other, and he knows that he had perished without a Pardon, as well as the other;
d n1 vvz po31 n1 c-acp av c-acp dt n-jn, cc pns31 vvz cst pns31 vhd vvn p-acp dt n1, c-acp av c-acp dt j-jn;
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and he makes as much account of his Pardon as the other, and will not let it goe for his life as well as the other.
and he makes as much account of his Pardon as the other, and will not let it go for his life as well as the other.
cc pns31 vvz p-acp d n1 pp-f po31 n1 p-acp dt n-jn, cc vmb xx vvi pn31 vvi p-acp po31 n1 c-acp av c-acp dt n-jn.
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Now, both these are pardoned, both are sure of life: but there is a different manner of doing it.
Now, both these Are pardoned, both Are sure of life: but there is a different manner of doing it.
av, d d vbr vvn, d vbr j pp-f n1: cc-acp pc-acp vbz dt j n1 pp-f vdg pn31.
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The one man was affected and much stirred before, he was put into a wondrous afright before:
The one man was affected and much stirred before, he was put into a wondrous affright before:
dt crd n1 vbds vvn cc av-d vvn a-acp, pns31 vbds vvn p-acp dt j n1 a-acp:
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The other man is convinced of the danger, he is in as well as he,
The other man is convinced of the danger, he is in as well as he,
dt j-jn n1 vbz vvn pp-f dt n1, pns31 vbz p-acp c-acp av c-acp pns31,
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although he be not put to that extremity of sorrow, though he be not brought to so neere an exigent as the other:
although he be not put to that extremity of sorrow, though he be not brought to so near an exigent as the other:
cs pns31 vbb xx vvn p-acp d n1 pp-f n1, cs pns31 vbb xx vvn p-acp av av-j dt n1 p-acp dt n-jn:
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So, if a man be convinced of sinne, if a man know in good earnest, throughly, what the danger is, that he must perish,
So, if a man be convinced of sin, if a man know in good earnest, thoroughly, what the danger is, that he must perish,
av, cs dt n1 vbi vvn pp-f n1, cs dt n1 vvb p-acp j n1, av-j, r-crq dt n1 vbz, cst pns31 vmb vvi,
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if he haue not this Pardon. Now, I say, if thou haue such a testimony, build vpon it:
if he have not this Pardon. Now, I say, if thou have such a testimony, built upon it:
cs pns31 vhb xx d n1. av, pns11 vvb, cs pns21 vhb d dt n1, vvb p-acp pn31:
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For it is true, that GOD, before hee comes in the soft voice, he sends a Wind before, that rends the Rockes downe, that brings downe the Mountaines there,
For it is true, that GOD, before he comes in the soft voice, he sends a Wind before, that rends the Rocks down, that brings down the Mountains there,
c-acp pn31 vbz j, cst np1, c-acp pns31 vvz p-acp dt j n1, pns31 vvz dt n1 a-acp, cst vvz dt n2 a-acp, cst vvz a-acp dt n2 a-acp,
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so much as makes the way plaine, before hee can come within the soft voice.
so much as makes the Way plain, before he can come within the soft voice.
av av-d c-acp vvz dt n1 j, c-acp pns31 vmb vvi p-acp dt j n1.
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I say, if the Mountaines be broken downe, (after what manner soeuer it be) that is enough; doe not stand on that;
I say, if the Mountains be broken down, (After what manner soever it be) that is enough; do not stand on that;
pns11 vvb, cs dt n2 vbb vvn a-acp, (c-acp r-crq n1 av pn31 vbb) cst vbz av-d; vdb xx vvi p-acp d;
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Be sure of this, that if there come a soft voice, thou hast reason to beleeue that, whatsoeuer preparations were before, which are diuers:
Be sure of this, that if there come a soft voice, thou hast reason to believe that, whatsoever preparations were before, which Are diverse:
vbb j pp-f d, cst cs pc-acp vvi dt j n1, pns21 vh2 n1 pc-acp vvi d, r-crq n2 vbdr a-acp, r-crq vbr j:
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for GOD workes sometimes after one manner, sometimes after another.
for GOD works sometime After one manner, sometime After Another.
c-acp np1 vvz av p-acp crd n1, av c-acp j-jn.
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But now, what is this soft voice? that I may a little further come to explaine that: But now, what is this soft voice? that I may a little further come to explain that:
cc-acp av, q-crq vbz d j n1? cst pns11 vmb dt j av-jc vvn pc-acp vvi cst:
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for certainely, if he come in the soft voice, that is, the voice of the Gospel, you are sure. But what is it?
for Certainly, if he come in the soft voice, that is, the voice of the Gospel, you Are sure. But what is it?
p-acp av-j, cs pns31 vvb p-acp dt j n1, cst vbz, dt n1 pp-f dt n1, pn22 vbr j. p-acp r-crq vbz pn31?
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I take it to be this. One thing is, when there is a clearing of the promise, (for the voice is the very Gospell it selfe:) Now, I take it to be this. One thing is, when there is a clearing of the promise, (for the voice is the very Gospel it self:) Now,
pns11 vvb pn31 pc-acp vbi d. crd n1 vbz, c-crq pc-acp vbz dt n-vvg pp-f dt n1, (c-acp dt n1 vbz dt j n1 pn31 n1:) av,
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when wee preach the Gospell to men, and open the promises of saluation, and of life,
when we preach the Gospel to men, and open the promises of salvation, and of life,
c-crq pns12 vvi dt n1 p-acp n2, cc vvi dt n2 pp-f n1, cc pp-f n1,
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if God doe not joyne with vs now, and cleare them to you, by kindling a light within, that you see the meaning of them;
if God do not join with us now, and clear them to you, by kindling a Light within, that you see the meaning of them;
cs np1 vdb xx vvi p-acp pno12 av, cc vvi pno32 p-acp pn22, p-acp vvg dt n1 p-acp, cst pn22 vvb dt n1 pp-f pno32;
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except he, I say, doe thus joyne with vs, you shall not be able to build vpon these promises.
except he, I say, do thus join with us, you shall not be able to built upon these promises.
c-acp pns31, pns11 vvb, vdb av vvi p-acp pno12, pn22 vmb xx vbi j pc-acp vvi p-acp d n2.
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Therefore that is one thing that God must doe:
Therefore that is one thing that God must do:
av cst vbz crd n1 cst np1 vmb vdi:
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For, though it bee true, the Word is neere you, that you neede not goe vp to heauen, nor downe to hell to fetch it, (for saith Moses, the Word is neere you, the promises are neere, in your mouthes, in the midst of you) yet,
For, though it be true, the Word is near you, that you need not go up to heaven, nor down to hell to fetch it, (for Says Moses, the Word is near you, the promises Are near, in your mouths, in the midst of you) yet,
c-acp, cs pn31 vbb j, dt n1 vbz av-j pn22, cst pn22 vvb xx vvi a-acp p-acp n1, ccx a-acp p-acp n1 pc-acp vvi pn31, (c-acp vvz np1, dt n1 vbz av-j pn22, dt n2 vbr j, p-acp po22 n2, p-acp dt n1 pp-f pn22) av,
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except God doe shew them, as cleare as they be, you cānot see them.
except God do show them, as clear as they be, you cannot see them.
c-acp np1 vdb vvi pno32, c-acp j c-acp pns32 vbb, pn22 vmbx vvi pno32.
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As when Iesus stood by Mary Magdalene, he was neere enough, but till her eyes were opened, she saw him not.
As when Iesus stood by Marry Magdalene, he was near enough, but till her eyes were opened, she saw him not.
p-acp c-crq np1 vvd p-acp uh np1, pns31 vbds av-j av-d, cc-acp c-acp po31 n2 vbdr vvn, pns31 vvd pno31 xx.
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So Hagar, the Well was neere enough to her, but till her eies were opened, she could not see it.
So Hagar, the Well was near enough to her, but till her eyes were opened, she could not see it.
np1 np1, dt av vbds av-j av-d p-acp pno31, cc-acp c-acp po31 n2 vbdr vvn, pns31 vmd xx vvi pn31.
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So, when wee preach these promises, when we lay them open as neere as we can,
So, when we preach these promises, when we lay them open as near as we can,
np1, c-crq pns12 vvb d n2, c-crq pns12 vvd pno32 vvi c-acp av-j c-acp pns12 vmb,
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as neere as may be, yet it must be the worke of the Spirit to see the promises, to see them so as to beleeue them, and to rest on them.
as near as may be, yet it must be the work of the Spirit to see the promises, to see them so as to believe them, and to rest on them.
c-acp av-j c-acp vmb vbi, av pn31 vmb vbi dt n1 pp-f dt n1 pc-acp vvi dt n2, pc-acp vvi pno32 av c-acp pc-acp vvi pno32, cc pc-acp vvi p-acp pno32.
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Therefore that is one part of this soft voice, to open the Gospell vnto you.
Therefore that is one part of this soft voice, to open the Gospel unto you.
av cst vbz crd n1 pp-f d j n1, pc-acp vvi dt n1 p-acp pn22.
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There is another, which is the immediate testimony of the Spirit, spoken of in Rom. 8. This Spirit beareth witnesse with our spirits: There is Another, which is the immediate testimony of the Spirit, spoken of in Rom. 8. This Spirit bears witness with our spirits:
pc-acp vbz j-jn, r-crq vbz dt j n1 pp-f dt n1, vvn pp-f p-acp np1 crd d n1 vvz n1 p-acp po12 n2:
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when God comes, and by a secret testimony of the Spirit, worketh such a perswasion in the heart, that he is a Father, that he is a friend, that he is reconciled to vs. when God comes, and by a secret testimony of the Spirit, works such a persuasion in the heart, that he is a Father, that he is a friend, that he is reconciled to us
c-crq np1 vvz, cc p-acp dt j-jn n1 pp-f dt n1, vvz d dt n1 p-acp dt n1, cst pns31 vbz dt n1, cst pns31 vbz dt n1, cst pns31 vbz vvn p-acp pno12
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But, you will say, this may be a delusion? Therefore you must haue both together: But, you will say, this may be a delusion? Therefore you must have both together:
p-acp, pn22 vmb vvi, d vmb vbi dt n1? av pn22 vmb vhi d av:
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know that they are neuer disjoyned:
know that they Are never disjoined:
vvb cst pns32 vbr av-x vvn:
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GOD neuer giues the secret witnesse of his Spirit, he neuer workes such a perswasion, such an immediate testimony, GOD never gives the secret witness of his Spirit, he never works such a persuasion, such an immediate testimony,
np1 av-x vvz dt j-jn n1 pp-f po31 n1, pns31 av-x vvz d dt n1, d dt j n1,
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but it hath alwaies the testimony of the Word going with it;
but it hath always the testimony of the Word going with it;
cc-acp pn31 vhz av dt n1 pp-f dt n1 vvg p-acp pn31;
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bee sure to joyne them, be sure thou doe not seuer them one from the other.
be sure to join them, be sure thou do not sever them one from the other.
vbb j pc-acp vvi pno32, vbb j pns21 vdb xx vvi pno32 pi p-acp dt n-jn.
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So that, if you would know now whether you haue faith or no, consider whether euer GOD hath spoken this to you, or no;
So that, if you would know now whither you have faith or no, Consider whither ever GOD hath spoken this to you, or no;
av cst, cs pn22 vmd vvi av cs pn22 vhb n1 cc uh-dx, vvb cs av np1 vhz vvn d p-acp pn22, cc av-dx;
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whether euer hee hath wrought this worke in you. For faith, you must know, is wrought in this manner:
whither ever he hath wrought this work in you. For faith, you must know, is wrought in this manner:
cs av pns31 vhz vvn d n1 p-acp pn22. p-acp n1, pn22 vmb vvi, vbz vvn p-acp d n1:
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The Spirit comes, and shewes CHRIST to you, and not onely shewes you his merits, not only tels you that he will be a Sauiour, not only tels you of a Kingdome that you shall haue by him;
The Spirit comes, and shows CHRIST to you, and not only shows you his merits, not only tells you that he will be a Saviour, not only tells you of a Kingdom that you shall have by him;
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but shewes you the beauty and excellencie of CHRIST;
but shows you the beauty and excellency of CHRIST;
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it shewes you what grace is, and makes you loue it, and then hee shewes you mercy:
it shows you what grace is, and makes you love it, and then he shows you mercy:
pn31 vvz pn22 r-crq n1 vbz, cc vvz pn22 vvb pn31, cc av pns31 vvz pn22 n1:
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Out of this you come to long after CHRIST, and to say, I would I had him;
Out of this you come to long After CHRIST, and to say, I would I had him;
av pp-f d pn22 vvb p-acp j c-acp np1, cc pc-acp vvi, pns11 vmd pns11 vhd pno31;
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a man comes to loue him as the Spouse loues her Husband. Now to this worke hee addes a second:
a man comes to love him as the Spouse loves her Husband. Now to this work he adds a second:
dt n1 vvz pc-acp vvi pno31 p-acp dt n1 vvz po31 n1. av p-acp d n1 pns31 vvz dt ord:
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409
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2703
CHRIST comes and tels a man, I will haue thee, he comes and shewes himselfe;
CHRIST comes and tells a man, I will have thee, he comes and shows himself;
np1 vvz cc vvz dt n1, pns11 vmb vhi pno21, pns31 vvz cc vvz px31;
(12) sermon (DIV2)
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he discouers himselfe to a man, and speakes plainly, (as in that place wee haue often mentioned, Iohn 19. ) and saith to him, I am willing to marry thee.
he discovers himself to a man, and speaks plainly, (as in that place we have often mentioned, John 19.) and Says to him, I am willing to marry thee.
pns31 vvz px31 p-acp dt n1, cc vvz av-j, (c-acp p-acp d n1 pns12 vhb av vvn, np1 crd) cc vvz p-acp pno31, pns11 vbm j pc-acp vvi pno21.
(12) sermon (DIV2)
410
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2705
When this is done on the Holy Ghosts part, and we on our part come to resolue to take him,
When this is done on the Holy Ghosts part, and we on our part come to resolve to take him,
c-crq d vbz vdn p-acp dt j n2 vvi, cc pns12 p-acp po12 n1 vvb pc-acp vvi pc-acp vvi pno31,
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now the match is made betweene vs, and this is faith indeede;
now the match is made between us, and this is faith indeed;
av dt n1 vbz vvn p-acp pno12, cc d vbz n1 av;
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when this worke is done, a man may truely say, This day is saluation come to mee.
when this work is done, a man may truly say, This day is salvation come to me.
c-crq d n1 vbz vdn, dt n1 vmb av-j vvi, d n1 vbz n1 vvn p-acp pno11.
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Now thou art sure that all thy sinnes are forgiuen; now faith is wrought in thy heart.
Now thou art sure that all thy Sins Are forgiven; now faith is wrought in thy heart.
av pns21 vb2r j cst d po21 n2 vbr vvn; av n1 vbz vvn p-acp po21 n1.
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Therefore if thou wouldest know whether thou haue faith or no, looke backe, reflect vpon thine owne heart, consider what actions haue passed thorow there: Therefore if thou Wouldst know whither thou have faith or no, look back, reflect upon thine own heart, Consider what actions have passed thorough there:
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for that is the next way to know what faith is, to looke what actions haue passed thorow a mans heart:
for that is the next Way to know what faith is, to look what actions have passed thorough a men heart:
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2711
a man may know what the actions of his soule are, for that is the benefit of a reasonable soule, that it is able to returne vpon it selfe, to see what it hath done, which the soule of a beast cannot doe.
a man may know what the actions of his soul Are, for that is the benefit of a reasonable soul, that it is able to return upon it self, to see what it hath done, which the soul of a beast cannot do.
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2712
Now let a man consider whether such a thing haue passed or no;
Now let a man Consider whither such a thing have passed or no;
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2713
that is, (marke it) whether on Christs part there hath beene such a cleering of the promise, that thou art so built, that,
that is, (mark it) whither on Christ part there hath been such a clearing of the promise, that thou art so built, that,
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2714
if an Angell from Heauen should come and preach another Gospell, if Paul himselfe should be liuing on the earth,
if an Angel from Heaven should come and preach Another Gospel, if Paul himself should be living on the earth,
cs dt n1 p-acp n1 vmd vvi cc vvi j-jn n1, cs np1 px31 vmd vbi vvg p-acp dt n1,
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2715
and should preach the contrary, thou wouldest not beleeue him.
and should preach the contrary, thou Wouldst not believe him.
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2716
Dost thou see the Word so cleerely, art thou so set vpon the Rocke (as it were) that thou canst say in good earnest,
Dost thou see the Word so clearly, art thou so Set upon the Rock (as it were) that thou Canst say in good earnest,
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2717
as the Apostle said in Rom. 8. I know that neither principalities, nor powers, nor things present,
as the Apostle said in Rom. 8. I know that neither principalities, nor Powers, nor things present,
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2718
nor things to come, nor any thing in the world, shall euer seperate me from the loue of God in Christ, and that because I haue his sure Word?nor things to come, nor any thing in the world, shall ever separate me from the love of God in christ, and that Because I have his sure Word?
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(12) sermon (DIV2)
411
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2719
Againe, when thou hast such a secret impression of assurance from his Spirit, which will not faile thee,
Again, when thou hast such a secret impression of assurance from his Spirit, which will not fail thee,
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2720
when thou findest this, on GODS part, and againe when thou findest this act on thy owne part;
when thou Findest this, on GOD'S part, and again when thou Findest this act on thy own part;
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2721
when thou sayest, I haue resolued to take him, (for a man may know what he hath done) I haue resolued to take him for my husband, I haue resolued to prefer him before all things in the world, to be diuorsed from all things in the world, and to cleaue to him: when thou Sayest, I have resolved to take him, (for a man may know what he hath done) I have resolved to take him for my husband, I have resolved to prefer him before all things in the world, to be divorced from all things in the world, and to cleave to him:
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2722
This I know, these acts haue passed on Gods part, and this I haue done on my part;
This I know, these acts have passed on God's part, and this I have done on my part;
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2723
when thou findest this wrought in thy selfe, be assured there is faith wrought in thee:
when thou Findest this wrought in thy self, be assured there is faith wrought in thee:
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2724
when the Law hath beene a Schoolemaster to thee, and when CHRIST hath spoken peace, and when thou art built vpon him againe;
when the Law hath been a Schoolmaster to thee, and when CHRIST hath spoken peace, and when thou art built upon him again;
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2725
consider if this hath beene wrought. This is the first meanes to try thy faith: but, because this may bee an ambiguous meanes, a man may be deceiued in it;
Consider if this hath been wrought. This is the First means to try thy faith: but, Because this may be an ambiguous means, a man may be deceived in it;
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(12) sermon (DIV2)
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2726
therefore faith doth shew it selfe by many other effects.
Therefore faith does show it self by many other effects.
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And therefore we will adde to this, (which is the very thing wherein faith consists) other signes;
And Therefore we will add to this, (which is the very thing wherein faith consists) other Signs;
cc av pns12 vmb vvi p-acp d, (r-crq vbz dt j n1 c-crq n1 vvz) j-jn n2;
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and they are fiue in number. First, a man must know that there may be many delusions in this kinde: and they Are fiue in number. First, a man must know that there may be many delusions in this kind:
cc pns32 vbr crd p-acp n1. ord, dt n1 vmb vvi d a-acp vmb vbi d n2 p-acp d n1:
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many Hypocrites may haue great raptures, they may haue great ioy, as if they were lift vp into the third heauen, they may haue a great and strong perswasion that their estate is good.
many Hypocrites may have great raptures, they may have great joy, as if they were lift up into the third heaven, they may have a great and strong persuasion that their estate is good.
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(12) sermon (DIV2)
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Satan is very apt to delude vs in this kinde, to put a counterfeit vpon vs in stead of true faith;
Satan is very apt to delude us in this kind, to put a counterfeit upon us in stead of true faith;
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Therefore wee will not content our selues with this, but giue other markes, that will not deceiue.
Therefore we will not content our selves with this, but give other marks, that will not deceive.
av pns12 vmb xx vvi po12 n2 p-acp d, cc-acp vvb j-jn n2, cst vmb xx vvi.
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At this time you are to consider, you that come to the Sacrament, Is it not a maine thing to consider whether you haue faith or no? What do you here else, you haue nothing to doe with Christ, you haue no interest in him;
At this time you Are to Consider, you that come to the Sacrament, Is it not a main thing to Consider whither you have faith or no? What do you Here Else, you have nothing to do with christ, you have no Interest in him;
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and if you haue no interest in him, what doe you with the Elements which represent his body and his blood? And therefore you haue cause to attend to it.
and if you have no Interest in him, what do you with the Elements which represent his body and his blood? And Therefore you have cause to attend to it.
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First, therfore, if thou find such a worke in thy heart, (for if thou conclude that there is no such worke, thou needest not examine further, thou maist be sure that thou hast not faith,
First, Therefore, if thou find such a work in thy heart, (for if thou conclude that there is no such work, thou Needest not examine further, thou Mayest be sure that thou hast not faith,
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(12) sermon (DIV2)
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but if thou haue such a worke) if thou wouldst know whether it be really and truly,
but if thou have such a work) if thou Wouldst know whither it be really and truly,
cc-acp cs pns21 vhb d dt n1) cs pns21 vmd2 vvi cs pn31 vbb av-j cc av-j,
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or whether it be a fancie or delusion, consider: First, if it be true, it purifies the heart: in Acts 15.9. saith the Apostle Peter there, God hath put no difference betweene vs and them, after that by faith hee had purified their hearts. So in Acts 26.18. And thou shalt preach forgiuenesse of sinnes to those that are sanctified by faith.
or whither it be a fancy or delusion, Consider: First, if it be true, it Purifies the heart: in Acts 15.9. Says the Apostle Peter there, God hath put no difference between us and them, After that by faith he had purified their hearts. So in Acts 26.18. And thou shalt preach forgiveness of Sins to those that Are sanctified by faith.
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So that this you must take as a sure rule: If thy faith bee true, it purifies thy heart, it sanctifies thee.
So that this you must take as a sure Rule: If thy faith be true, it Purifies thy heart, it Sanctifies thee.
av cst d pn22 vmb vvi p-acp dt j n1: cs po21 n1 vbi j, pn31 vvz po21 n1, pn31 vvz pno21.
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And therefore you see, faith and repentance are alwaies put together. Repent and beleeue: for they are neuer disjoyned.
And Therefore you see, faith and Repentance Are always put together. repent and believe: for they Are never disjoined.
cc av pn22 vvb, n1 cc n1 vbr av vvn av. np1 cc vvi: c-acp pns32 vbr av-x vvn.
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If thou find the worke of repentāce be not wrought throughly & soundly in thee, if thou finde thy heart not purified,
If thou find the work of Repentance be not wrought thoroughly & soundly in thee, if thou find thy heart not purified,
cs pns21 vvb dt n1 pp-f n1 vbb xx vvn av-j cc av-j p-acp pno21, cs pns21 vvb po21 n1 xx vvn,
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if thou be not sanctified, if there be not a sanctified disposition in thee, be sure it is a delusion, it is not faith:
if thou be not sanctified, if there be not a sanctified disposition in thee, be sure it is a delusion, it is not faith:
cs pns21 vbb xx vvn, cs pc-acp vbb xx dt j-vvn n1 p-acp pno21, vbb j pn31 vbz dt n1, pn31 vbz xx n1:
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or, if faith be (as you heard heretofore) a taking of CHRIST, not as a Sauiour onely, but as a Priest;
or, if faith be (as you herd heretofore) a taking of CHRIST, not as a Saviour only, but as a Priest;
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and not as a Priest onely, but as a King too, it must needes be that there must be reall obedience,
and not as a Priest only, but as a King too, it must needs be that there must be real Obedience,
cc xx p-acp dt n1 av-j, cc-acp c-acp dt n1 av, pn31 vmb av vbi d a-acp vmb vbi j n1,
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2743
or else it is not faith, thou hast not taken him: If there be nothing but a meere assent, as the Papists affirme in another case;
or Else it is not faith, thou hast not taken him: If there be nothing but a mere assent, as the Papists affirm in Another case;
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For faith is a taking of Christ, and a giuing of our selues to him againe;
For faith is a taking of christ, and a giving of our selves to him again;
c-acp n1 vbz dt n-vvg pp-f np1, cc dt vvg pp-f po12 n2 p-acp pno31 av;
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2745
so that there is a match, there is a bargaine, a Couenant betweene vs, as hee saith in Heb. 8.8. I will make a New Couenant with them.
so that there is a match, there is a bargain, a Covenant between us, as he Says in Hebrew 8.8. I will make a New Covenant with them.
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Now a Couenant hath two parts: Now a Covenant hath two parts:
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If GOD doe this for you, you must doe somewhat on your part, you must loue him, and obey him.
If GOD do this for you, you must do somewhat on your part, you must love him, and obey him.
cs np1 vdb d c-acp pn22, pn22 vmb vdi av p-acp po22 n1, pn22 vmb vvi pno31, cc vvi pno31.
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2748
As in a Marriage, the Husband doth not onely take the Wife, but the Wife also takes the Husband.
As in a Marriage, the Husband does not only take the Wife, but the Wife also Takes the Husband.
p-acp p-acp dt n1, dt n1 vdz xx av-j vvi dt n1, cc-acp dt n1 av vvz dt n1.
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415
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2749
If faith bee such a thing as this, there must needes be a generall reformation of the life,
If faith be such a thing as this, there must needs be a general Reformation of the life,
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2750
or else it is certaine thou hast not taken him. Therefore know, that as there is a liuely hope, so there is a liuely faith:
or Else it is certain thou hast not taken him. Therefore know, that as there is a lively hope, so there is a lively faith:
cc av pn31 vbz j pns21 vh2 xx vvn pno31. av vvi, cst c-acp pc-acp vbz dt j n1, av pc-acp vbz dt j n1:
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2751
And when it is said to be a liuely faith, it intimates that there is another, that is a dead faith;
And when it is said to be a lively faith, it intimates that there is Another, that is a dead faith;
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that is, There is a kinde of beleeuing, a kinde of taking Christ, a kinde of giuing a mans selfe to him:
that is, There is a kind of believing, a kind of taking christ, a kind of giving a men self to him:
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but yet, (marke it) saith he, it is such a one as breeds no life in thee.
but yet, (mark it) Says he, it is such a one as breeds no life in thee.
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Marke, if thy faith be such a faith as hath brought Christ to dwell in thy heart, so as the soule dwels in the body,
Mark, if thy faith be such a faith as hath brought christ to dwell in thy heart, so as the soul dwells in the body,
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if it be such a dwelling in thy heart that there be life in thee:
if it be such a Dwelling in thy heart that there be life in thee:
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for Christ, when he dwels in vs, he acts the soule, as the soule acts the body:
for christ, when he dwells in us, he acts the soul, as the soul acts the body:
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As the body now, when the soule is there, is able to moue, is able to stirre, is able to doe any thing:
As the body now, when the soul is there, is able to move, is able to stir, is able to do any thing:
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So the soule of a man, it fals to the duties of godlinesse, and new obedience, to all good workes;
So the soul of a man, it falls to the duties of godliness, and new Obedience, to all good works;
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it is ready (as the Apostle saith) to euery good worke ; it is nimble, and ready to goe about them, you are aliue to righteousnesse.
it is ready (as the Apostle Says) to every good work; it is nimble, and ready to go about them, you Are alive to righteousness.
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Hath faith so brought Christ into thy heart, that he liues in thee, as he did in Paul, that thou canst finde and say truely, I am dead to sinne, and liue to righteousnesse? That thou hast mortified the deedes of the body by the Spirit, that thou findest another life working in thee;
Hath faith so brought christ into thy heart, that he lives in thee, as he did in Paul, that thou Canst find and say truly, I am dead to sin, and live to righteousness? That thou hast mortified the Deeds of the body by the Spirit, that thou Findest Another life working in thee;
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except thou canst finde this, it is not true faith:
except thou Canst find this, it is not true faith:
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for true faith is such as brings Christ to dwell in thy heart, and he dwels there when he reviues thy spirit; as it is, Isay 57.13.14. I dwell in the high Heauens, and with him also that is of a contrite spirit, to reviue the Spirit of the humble ;
for true faith is such as brings christ to dwell in thy heart, and he dwells there when he revives thy Spirit; as it is, Saiah 57.13.14. I dwell in the high Heavens, and with him also that is of a contrite Spirit, to revive the Spirit of the humble;
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that is, he neuer dwels, but he giues life.
that is, he never dwells, but he gives life.
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And, if thou finde not such a life in thy selfe, conclude that thy faith is not good.
And, if thou find not such a life in thy self, conclude that thy faith is not good.
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And this you ought the more to marke, because many thousands seeme to take CHRIST,
And this you ought the more to mark, Because many thousands seem to take CHRIST,
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and to doe much, and yet for all this, they haue not life all the while.
and to do much, and yet for all this, they have not life all the while.
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Take two grafts, it may be there is incision made in both, both may be planted, Take two grafts, it may be there is incision made in both, both may be planted,
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as you often see in Plants, after they bee planted, if you would know whether the grafting bee true or no,
as you often see in Plants, After they be planted, if you would know whither the grafting be true or no,
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if you come a while after, and see one of the grafts dead and withered, you say this grafting was not good,
if you come a while After, and see one of the grafts dead and withered, you say this grafting was not good,
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or the stocke was not good, somewhat was amisse:
or the stock was not good, somewhat was amiss:
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and if you finde it to bud, and that there be life in it, then you say it was grafted indeed, the grafting was good and right.
and if you find it to bud, and that there be life in it, then you say it was grafted indeed, the grafting was good and right.
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So when a man comes and takes CHRIST, if thou see thou be grafted, if thou find thy life to be the same,
So when a man comes and Takes CHRIST, if thou see thou be grafted, if thou find thy life to be the same,
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if thou finde thou art no more able to pray, nor no more able to doe any duty then thou wast before, that thou liuest in thy lusts as much as euer thou didst, thou hast not that new heart, that new spirit,
if thou find thou art no more able to pray, nor no more able to do any duty then thou wast before, that thou Livest in thy Lustiest as much as ever thou didst, thou hast not that new heart, that new Spirit,
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and that new affection which the Scriptures speake of; bee sure then, that thou art not grafted:
and that new affection which the Scriptures speak of; be sure then, that thou art not grafted:
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for if thou wert grafted aright by faith, (for it is that which grafteth) there would bee life.
for if thou Wertenberg grafted aright by faith, (for it is that which grafteth) there would be life.
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When as the graft is taken out of the former Tree, it beares no more that fruit,
When as the grafted is taken out of the former Tree, it bears no more that fruit,
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but it liues, and beares another fruite; Therefore consider if this be so or no:
but it lives, and bears Another fruit; Therefore Consider if this be so or no:
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and that is the reason of that answer of Philip to the Eunuch, in the 8. of the Acts, Vers. 37. The Eunuch professed to beleeue, and would haue beene baptized.
and that is the reason of that answer of Philip to the Eunuch, in the 8. of the Acts, Vers. 37. The Eunuch professed to believe, and would have been baptised.
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Saith Philip, thou mayest, if thou beleeue with all thine heart. Thou mayest thinke it is nothing;
Says Philip, thou Mayest, if thou believe with all thine heart. Thou Mayest think it is nothing;
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but it is a resoluing from time to time to giue vp thy selfe to be Christs seruant, to take his yoake, to weare his Liuery and his Badge.
but it is a resolving from time to time to give up thy self to be Christ servant, to take his yoke, to wear his Livery and his Badge.
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Now Baptisme is but a seale to confirme and testifie this to thy selfe, and to the World, that thou hast giuen thy selfe to CHRIST: Now Baptism is but a seal to confirm and testify this to thy self, and to the World, that thou hast given thy self to CHRIST:
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saith Philip, take heede to thy selfe:
Says Philip, take heed to thy self:
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if it bee a false taking, thou maist not haue him, but if thou beleeue with all thy heart, thou mayest be baptized.
if it be a false taking, thou Mayest not have him, but if thou believe with all thy heart, thou Mayest be baptised.
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So I say to men, there is a kinde of taking Christ, when a man takes him with some part of his heart,
So I say to men, there is a kind of taking christ, when a man Takes him with Some part of his heart,
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when he resolueth, I confesse it is good, I haue a present disposition to it, it will serue me for such a turne;
when he resolveth, I confess it is good, I have a present disposition to it, it will serve me for such a turn;
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I am afraid of Hell, it will deliuer me from that;
I am afraid of Hell, it will deliver me from that;
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in such an exigent, in such a crosse, in such a trouble, that will come vpon me, it will free mee from that: but this is not enough;
in such an exigent, in such a cross, in such a trouble, that will come upon me, it will free me from that: but this is not enough;
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but, if thou beleeue with all thy heart, that is, when thou hast summed and reckoned all together, all reasons,
but, if thou believe with all thy heart, that is, when thou hast summed and reckoned all together, all Reasons,
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and all objections to and fro, thou resoluest altogether to take him in all respects.
and all objections to and from, thou resolvest altogether to take him in all respects.
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Againe, when all thy heart shall come in, that is, when the vnderstanding of a man is fully perswaded of these promises, that they are true,
Again, when all thy heart shall come in, that is, when the understanding of a man is Fully persuaded of these promises, that they Are true,
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and that it is best for him to take CHRIST, if the perswasion be good, and the will follow:
and that it is best for him to take CHRIST, if the persuasion be good, and the will follow:
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for that you may take for a sure rule, there is no man that is fully perswaded,
for that you may take for a sure Rule, there is no man that is Fully persuaded,
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and convinced euery way that such a thing is best, but the will will follow.
and convinced every Way that such a thing is best, but the will will follow.
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If the mind be right, the will will follow, and if the will follow, be sure the affections will follow.
If the mind be right, the will will follow, and if the will follow, be sure the affections will follow.
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For, if a man wils a thing in good earnest, and resolue, I would haue it indeed,
For, if a man wills a thing in good earnest, and resolve, I would have it indeed,
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then his desires will come and be earnest; and if hee be in doubt, feare will come;
then his Desires will come and be earnest; and if he be in doubt, Fear will come;
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and if any thing hinder, anger will come and thrust away the impediments: and if he get the thing, there will be reioycing;
and if any thing hinder, anger will come and thrust away the impediments: and if he get the thing, there will be rejoicing;
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and so all the affections will follow; and then certainely, action and endeuour will follow.
and so all the affections will follow; and then Certainly, actium and endeavour will follow.
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There is no man that desires a thing earnestly, but where the affections are strong and busie, action and endeuour will be answerable.
There is no man that Desires a thing earnestly, but where the affections Are strong and busy, actium and endeavour will be answerable.
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Now, if thou take CHRIST with all thy heart, that there is no reseruation, that it is not done by halues,
Now, if thou take CHRIST with all thy heart, that there is no reservation, that it is not done by halves,
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then thou mayest haue him, and the fruites, and all the priuiledges by him, so as thou shalt be saued by him.
then thou Mayest have him, and the fruits, and all the privileges by him, so as thou shalt be saved by him.
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Consider whether this be done, or no.
Consider whither this be done, or no.
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When we preach faith, you may see what it is in Acts 26.17, 18. Marke what the message was that CHRIST sends to Paul, nothing but to preach faith;
When we preach faith, you may see what it is in Acts 26.17, 18. Mark what the message was that CHRIST sends to Paul, nothing but to preach faith;
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but what was that? Saith hee, to turne men from the power of Satan, to God, to turne men from darknesse to light.
but what was that? Says he, to turn men from the power of Satan, to God, to turn men from darkness to Light.
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That is, to cause them to forsake their former wayes of darknesse, that they haue beene ledde into by the Deuill,
That is, to cause them to forsake their former ways of darkness, that they have been led into by the devil,
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and to turne them to GOD, to seeke him.
and to turn them to GOD, to seek him.
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So that then a man is said truely to beleeue, when his heart is turned to GOD;
So that then a man is said truly to believe, when his heart is turned to GOD;
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that is, when a man before was giuen to this pleasure or to that pleasure and commodity, his heart was wedded to it, hee would haue an estate in this world, that is, when a man before was given to this pleasure or to that pleasure and commodity, his heart was wedded to it, he would have an estate in this world,
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and hee would haue credit in the world, and he would haue place with men, and he would be some-body in the flesh;
and he would have credit in the world, and he would have place with men, and he would be somebody in the Flesh;
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his heart was set on these things, he would follow them. Now faith is nothing but this, wee come and tell you that Christ is offered;
his heart was Set on these things, he would follow them. Now faith is nothing but this, we come and tell you that christ is offered;
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if you will be content to let all these things goe, and to turne your hearts to him that the whole bent of a mans minde is turned the contrary way,
if you will be content to let all these things go, and to turn your hearts to him that the Whole bent of a men mind is turned the contrary Way,
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and set vpon Christ, this is faith indeede, when there is this generall turning of a mans minde from these things.
and Set upon christ, this is faith indeed, when there is this general turning of a men mind from these things.
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Therefore know, that faith in CHRIST, and couetousnesse, cannot stand together.
Therefore know, that faith in CHRIST, and covetousness, cannot stand together.
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When thy mind goeth a whoring after thy wealth, what hast thou to doe with CHRIST? That is not to take CHRIST.
When thy mind Goes a whoring After thy wealth, what hast thou to do with CHRIST? That is not to take CHRIST.
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For, to take CHRIST, is to turne the minde from these things to seeke him.
For, to take CHRIST, is to turn the mind from these things to seek him.
p-acp, pc-acp vvi np1, vbz pc-acp vvi dt n1 p-acp d n2 pc-acp vvi pno31.
(12) sermon (DIV2)
421
Image 115
2816
Againe, if thou wilt haue praise with men, thou canst not beleeue and haue that too; it is impossible.
Again, if thou wilt have praise with men, thou Canst not believe and have that too; it is impossible.
av, cs pns21 vm2 vhi n1 p-acp n2, pns21 vm2 xx vvi cc vhb d av; pn31 vbz j.
(12) sermon (DIV2)
422
Image 115
2817
And so for any pleasure, for any lust:
And so for any pleasure, for any lust:
cc av p-acp d n1, p-acp d n1:
(12) sermon (DIV2)
422
Image 115
2818
dost thou thinke to follow thy pleasure, to seeke that, to satisfie thy flesh, and to haue CHRIST? No, it is another kinde of taking;
dost thou think to follow thy pleasure, to seek that, to satisfy thy Flesh, and to have CHRIST? No, it is Another kind of taking;
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(12) sermon (DIV2)
422
Image 115
2819
and this is not done with that sleightnesse as they did, Ieremy 3. You turned to me (saith the LORD) feignedly, and not with all your hearts:
and this is not done with that sleightnesse as they did, Ieremy 3. You turned to me (Says the LORD) feignedly, and not with all your hearts:
cc d vbz xx vdn p-acp d n1 c-acp pns32 vdd, np1 crd pn22 vvd p-acp pno11 (vvz dt n1) av-vvn, cc xx p-acp d po22 n2:
(12) sermon (DIV2)
422
Image 115
2820
but it is to turne in good earnest, to turne to GOD vpon sound ground. therefore now let vs come to the examination of this.
but it is to turn in good earnest, to turn to GOD upon found ground. Therefore now let us come to the examination of this.
p-acp pn31 vbz pc-acp vvi p-acp j n1, pc-acp vvi p-acp np1 p-acp j n1. av av vvb pno12 vvi p-acp dt n1 pp-f d.
(12) sermon (DIV2)
422
Image 115
2821
Now, if we were not mistaken in it, there would be no question of this: Now, if we were not mistaken in it, there would be no question of this:
av, cs pns12 vbdr xx vvn p-acp pn31, pc-acp vmd vbi dx n1 pp-f d:
(12) sermon (DIV2)
423
Image 115
2822
we thinke that faith is nothing but a perswasion that our sinnes are forgiuen, a perswasion that the promises are true, a perswasion that the Scripture is true, a perswasion that CHRIST dyed for my sinnes:
we think that faith is nothing but a persuasion that our Sins Are forgiven, a persuasion that the promises Are true, a persuasion that the Scripture is true, a persuasion that CHRIST died for my Sins:
pns12 vvb d n1 vbz pix p-acp dt n1 cst po12 n2 vbr vvn, dt n1 cst dt n2 vbr j, dt n1 cst dt n1 vbz j, dt n1 cst np1 vvd p-acp po11 n2:
(12) sermon (DIV2)
423
Image 115
2823
And thence it is, that men are apt to be deceiued in it:
And thence it is, that men Are apt to be deceived in it:
cc av pn31 vbz, cst n2 vbr j pc-acp vbi vvn p-acp pn31:
(12) sermon (DIV2)
423
Image 115
2824
If they tooke faith as it is in it selfe, a marrying of our selues to CHRIST, with all our heart and affections,
If they took faith as it is in it self, a marrying of our selves to CHRIST, with all our heart and affections,
cs pns32 vvd n1 c-acp pn31 vbz p-acp pn31 n1, dt n-vvg pp-f po12 n2 p-acp np1, p-acp d po12 n1 cc n2,
(12) sermon (DIV2)
423
Image 115
2825
when hee hath giuen himselfe to vs, as in marriage, and we are giuen to him, in doing this wee should neuer bee deceiued.
when he hath given himself to us, as in marriage, and we Are given to him, in doing this we should never be deceived.
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(12) sermon (DIV2)
423
Image 115
2826
If thou wouldest know now if thy faith bee right, examine it as thou wouldest examine another thing. If thou Wouldst know now if thy faith be right, examine it as thou Wouldst examine Another thing.
cs pns21 vmd2 vvi av cs po21 n1 vbi j-jn, vvb pn31 c-acp pns21 vmd2 vvi j-jn n1.
(12) sermon (DIV2)
424
Image 115
2827
If you take Wine, if you would know whether it be good Wine, if you finde it flat and dead, If you take Wine, if you would know whither it be good Wine, if you find it flat and dead,
cs pn22 vvb n1, cs pn22 vmd vvi cs pn31 vbb j n1, cs pn22 vvb pn31 j cc j,
(12) sermon (DIV2)
425
Image 115
2828
if you drinke it, and it heates you not, it warmes you not at the heart, it quickens you not, it reviues not your spirits;
if you drink it, and it heats you not, it warms you not At the heart, it quickens you not, it revives not your spirits;
cs pn22 vvb pn31, cc pn31 n2 pn22 xx, pn31 vvz pn22 xx p-acp dt n1, pn31 vvz pn22 xx, pn31 vvz xx po22 n2;
(12) sermon (DIV2)
425
Image 115
2829
you will say, it is naught, if it were good Wine, it would doe this.
you will say, it is nought, if it were good Wine, it would do this.
pn22 vmb vvi, pn31 vbz pix, cs pn31 vbdr j n1, pn31 vmd vdi d.
(12) sermon (DIV2)
425
Image 115
2830
If you come to looke on Plants, if you find there no fruite, nor no leaues, you say, this Plant is dead.
If you come to look on Plants, if you find there no fruit, nor no leaves, you say, this Plant is dead.
cs pn22 vvb pc-acp vvi p-acp n2, cs pn22 vvb a-acp dx n1, ccx dx n2, pn22 vvb, d n1 vbz j.
(12) sermon (DIV2)
426
Image 115
2831
So take a Iewell, and when it comes to the Touch-stone, or any way that you try it;
So take a Jewel, and when it comes to the Touchstone, or any Way that you try it;
av vvi dt n1, cc c-crq pn31 vvz p-acp dt n1, cc d n1 cst pn22 vvb pn31;
(12) sermon (DIV2)
427
Image 115
2832
you say, it is faire, but it is a counterfeit Iewell, it is a false Diamond, or whatsoeuer it be.
you say, it is fair, but it is a counterfeit Jewel, it is a false Diamond, or whatsoever it be.
pn22 vvb, pn31 vbz j, cc-acp pn31 vbz dt j-jn n1, pn31 vbz dt j n1, cc r-crq pn31 vbi.
(12) sermon (DIV2)
427
Image 115
2833
If you come to take a dramme of Physicke, if you take a Drugge, if it doe not worke:
If you come to take a dram of Physic, if you take a Drug, if it do not work:
cs pn22 vvb pc-acp vvi dt n1 pp-f n1, cs pn22 vvb dt n1, cs pn31 vdb xx vvi:
(12) sermon (DIV2)
428
Image 115
2834
Take Leauen and put it into your Dough, if it sower not the lumpe, you say, it is dead Leauen, it is a counterfeit thing:
Take Leaven and put it into your Dough, if it sour not the lump, you say, it is dead Leaven, it is a counterfeit thing:
vvb n2 cc vvi pn31 p-acp po22 n1, cs pn31 j xx dt n1, pn22 vvb, pn31 vbz j n2, pn31 vbz dt j-jn n1:
(12) sermon (DIV2)
428
Image 115
2835
So I say, If thou finde not in faith this effect, this operation vpon thy heart, that it workes not this generall change in thee, that it fires not thy soule with loue to CHRIST,
So I say, If thou find not in faith this Effect, this operation upon thy heart, that it works not this general change in thee, that it fires not thy soul with love to CHRIST,
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(12) sermon (DIV2)
429
Image 115
2836
if thou finde not life in it, and that it bring forth such fruites, if thou finde it not grow, that it put another taste vpon the whole soule, that it leauens it throughout;
if thou find not life in it, and that it bring forth such fruits, if thou find it not grow, that it put Another taste upon the Whole soul, that it leavens it throughout;
cs pns21 vvb xx n1 p-acp pn31, cc cst pn31 vvb av d n2, cs pns21 vvb pn31 xx vvi, cst pn31 vvi j-jn n1 p-acp dt j-jn n1, cst pn31 n2 pn31 a-acp;
(12) sermon (DIV2)
429
Image 115
2837
know that thou art deceiued, rest not in it, cast it away, get a right faith, such as will not deceiue thee.
know that thou art deceived, rest not in it, cast it away, get a right faith, such as will not deceive thee.
vvb cst pns21 vb2r vvn, vvb xx p-acp pn31, vvd pn31 av, vvb dt j-jn n1, d c-acp vmb xx vvi pno21.
(12) sermon (DIV2)
429
Image 115
2838
But I cannot stand vpon this. This is the first signe of effectuall faith.
But I cannot stand upon this. This is the First Signen of effectual faith.
p-acp pns11 vmbx vvi p-acp d. d vbz dt ord n1 pp-f j n1.
(12) sermon (DIV2)
429
Image 115
2839
Before I come to the second thing, know this, (by the way) you that receiue the Sacrament, That,
Before I come to the second thing, know this, (by the Way) you that receive the Sacrament, That,
c-acp pns11 vvb p-acp dt ord n1, vvb d, (p-acp dt n1) pn22 d vvi dt n1, cst,
(12) sermon (DIV2)
430
Image 115
2840
if you be vnworthy receiuers, you cannot doe your selues a worse turne, then to offer to come to the Sacrament without faith, to prouoke GOD more, to eate and drinke your owne damnation.
if you be unworthy Receivers, you cannot do your selves a Worse turn, then to offer to come to the Sacrament without faith, to provoke GOD more, to eat and drink your own damnation.
cs pn22 vbb j n2, pn22 vmbx vdb po22 n2 dt jc n1, cs pc-acp vvi pc-acp vvi p-acp dt n1 p-acp n1, pc-acp vvi np1 av-dc, pc-acp vvi cc vvi po22 d n1.
(12) sermon (DIV2)
430
Image 115
2841
Now examine your selues by such rules as this: If you haue changed your life; If you haue receiued it heretofore, and continue still in your sinnes;
Now examine your selves by such rules as this: If you have changed your life; If you have received it heretofore, and continue still in your Sins;
av vvb po22 n2 p-acp d n2 c-acp d: cs pn22 vhb vvn po22 n1; cs pn22 vhb vvn pn31 av, cc vvi av p-acp po22 n2;
(12) sermon (DIV2)
430
Image 115
2842
If you say, it is true, I haue done it, I haue returned againe to my gaming, I haue returned againe to my swearing, to my loosenesse, to my company-keeping;
If you say, it is true, I have done it, I have returned again to my gaming, I have returned again to my swearing, to my looseness, to my Company-keeping;
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(12) sermon (DIV2)
430
Image 115
2843
but yet I had a good meaning, I intended it at that time, well, that is not enough.
but yet I had a good meaning, I intended it At that time, well, that is not enough.
cc-acp av pns11 vhd dt j n1, pns11 vvd pn31 p-acp d n1, av, cst vbz xx av-d.
(12) sermon (DIV2)
430
Image 115
2844
If thou hadst faith, thou wouldest doe it indeed; doe not say, I had a good meaning:
If thou Hadst faith, thou Wouldst do it indeed; do not say, I had a good meaning:
cs pns21 vhd2 n1, pns21 vmd2 vdi pn31 av; vdb xx vvi, pns11 vhd dt j n1:
(12) sermon (DIV2)
430
Image 115
2845
for, if thou hadst faith, it would not onely worke a good meaning in thee,
for, if thou Hadst faith, it would not only work a good meaning in thee,
c-acp, cs pns21 vhd2 n1, pn31 vmd xx av-j vvi dt j n1 p-acp pno21,
(12) sermon (DIV2)
430
Image 115
2846
but it would worke power in thee to doe this, that thou wouldest be able to mortifie these affections, it would worke a reall and an effectuall change in thee. Consider, how faith doth it: faith takes CHRIST;
but it would work power in thee to do this, that thou Wouldst be able to mortify these affections, it would work a real and an effectual change in thee. Consider, how faith does it: faith Takes CHRIST;
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(12) sermon (DIV2)
430
Image 115
2847
when you haue taken CHRIST, as soone as euer you haue him, he sends his Spirit into your hearts,
when you have taken CHRIST, as soon as ever you have him, he sends his Spirit into your hearts,
c-crq pn22 vhb vvn np1, c-acp av c-acp av pn22 vhb pno31, pns31 vvz po31 n1 p-acp po22 n2,
(12) sermon (DIV2)
430
Image 115
2848
and the Spirit is able to doe all this, and doth as Saint Paul saith,
and the Spirit is able to do all this, and does as Saint Paul Says,
cc dt n1 vbz j pc-acp vdi d d, cc vdz p-acp n1 np1 vvz,
(12) sermon (DIV2)
430
Image 115
2849
when hee had CHRIST once, I am able to doe all things, through Christ that strengthens mee.
when he had CHRIST once, I am able to do all things, through christ that strengthens me.
c-crq pns31 vhd np1 a-acp, pns11 vbm j pc-acp vdi d n2, p-acp np1 cst vvz pno11.
(12) sermon (DIV2)
430
Image 115
2850
So certainely, when thou hast CHRIST, as thou commest to take the elements of Bread and Wine,
So Certainly, when thou hast CHRIST, as thou Comest to take the elements of Bred and Wine,
av av-j, c-crq pns21 vh2 np1, c-acp pns21 vv2 pc-acp vvi dt n2 pp-f n1 cc n1,
(12) sermon (DIV2)
430
Image 115
2851
if thou hadst taken him indeed, thou wouldst be strengthned to doe all things, thou wouldst finde thy heart able to doe this, thou shouldest finde a change in thy heart, that thou wouldst doe it without difficulty, thou wouldest finde thy selfe turned and changed, thou wouldst haue new affections, and a new life.
if thou Hadst taken him indeed, thou Wouldst be strengthened to do all things, thou Wouldst find thy heart able to do this, thou Shouldst find a change in thy heart, that thou Wouldst do it without difficulty, thou Wouldst find thy self turned and changed, thou Wouldst have new affections, and a new life.
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(12) sermon (DIV2)
430
Image 115
2852
And if thou doe not finde this, know that thou hast nothing to doe with the Sacrament, know it before-hand,
And if thou do not find this, know that thou hast nothing to do with the Sacrament, know it beforehand,
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(12) sermon (DIV2)
430
Image 115
2853
and know that thou hast had warning giuen thee, that thou receiuest vnworthily, and art guilty of the body and blood of CHRIST;
and know that thou hast had warning given thee, that thou receivest unworthily, and art guilty of the body and blood of CHRIST;
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(12) sermon (DIV2)
430
Image 115
2854
that is, thou committest such a sinne as those did that killed CHRIST. What was their sinne that killed him? that is, thou Committest such a sin as those did that killed CHRIST. What was their sin that killed him?
cst vbz, pns21 vv2 d dt n1 c-acp d vdd cst vvd np1. q-crq vbds po32 n1 cst vvd pno31?
(12) sermon (DIV2)
430
Image 115
2855
They despised him, they mocked him, they knew him not to be CHRIST, they made no account of him;
They despised him, they mocked him, they knew him not to be CHRIST, they made no account of him;
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(12) sermon (DIV2)
432
Image 115
2856
their greatest worke in killing him, was, they despised him, they mocked him: So thou commest and art bold with him here, it is a despising of CHRIST:
their greatest work in killing him, was, they despised him, they mocked him: So thou Comest and art bold with him Here, it is a despising of CHRIST:
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(12) sermon (DIV2)
432
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2857
If thou didst reuerence him, if thou didst feare him, if thou didst tremble at him,
If thou didst Reverence him, if thou didst Fear him, if thou didst tremble At him,
cs pns21 vdd2 vvi pno31, cs pns21 vdd2 vvi pno31, cs pns21 vdd2 vvi p-acp pno31,
(12) sermon (DIV2)
432
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2858
if thou didst know him to be such a one as he is, thou wouldst not be bold to doe it.
if thou didst know him to be such a one as he is, thou Wouldst not be bold to do it.
cs pns21 vdd2 vvi pno31 pc-acp vbi d dt crd c-acp pns31 vbz, pns21 vmd2 xx vbi j pc-acp vdi pn31.
(12) sermon (DIV2)
432
Image 115
2859
And therfore, if thou wilt venture vpon small grounds to goe on in sinne, and yet come and receiue the Sacrament, the Apostle saith, thou art guilty of the body and blood of Christ:
And Therefore, if thou wilt venture upon small grounds to go on in sin, and yet come and receive the Sacrament, the Apostle Says, thou art guilty of the body and blood of christ:
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(12) sermon (DIV2)
432
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2860
that is, thou committest a sinne of that nature, and therefore looke to it.
that is, thou Committest a sin of that nature, and Therefore look to it.
cst vbz, pns21 vv2 dt n1 pp-f d n1, cc av vvb p-acp pn31.
(12) sermon (DIV2)
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2861
Secondly, if thou wouldst know whether thy faith be true or no, consider whether thou hast this consequent of it, the Spirit of Prayer:
Secondly, if thou Wouldst know whither thy faith be true or no, Consider whither thou hast this consequent of it, the Spirit of Prayer:
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(12) sermon (DIV2)
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2862
for wheresoeuer there is a Spirit of faith, there is also a Spirit of prayer:
for wheresoever there is a Spirit of faith, there is also a Spirit of prayer:
c-acp c-crq pc-acp vbz dt n1 pp-f n1, pc-acp vbz av dt n1 pp-f n1:
(12) sermon (DIV2)
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2863
that is, (marke it, and you shall see the reason why I deliuer this to be a signe of faith.) Faith, you know, is wrought in vs by the Spirit of Adoption.
that is, (mark it, and you shall see the reason why I deliver this to be a Signen of faith.) Faith, you know, is wrought in us by the Spirit of Adoption.
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(12) sermon (DIV2)
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2864
Now what is the Spirit of Adoption, but the Spirit that tels you that ye are sonnes? as in Gal. 4.6. So many as are sonnes, receiue the Spirit of sonnes.
Now what is the Spirit of Adoption, but the Spirit that tells you that you Are Sons? as in Gal. 4.6. So many as Are Sons, receive the Spirit of Sons.
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(12) sermon (DIV2)
433
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2865
Now whensoeuer the Spirit tels a man he is a sonne;
Now whensoever the Spirit tells a man he is a son;
av c-crq dt n1 vvz dt n1 pns31 vbz dt n1;
(12) sermon (DIV2)
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2866
that is, workes faith in his heart, the second thing that the Spirit doth, it teacheth him to pray:
that is, works faith in his heart, the second thing that the Spirit does, it Teaches him to pray:
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(12) sermon (DIV2)
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2867
and therefore those words are added, that you cry Abba Father: that is, the Spirit neuer doth the one, but it doth the other;
and Therefore those words Are added, that you cry Abba Father: that is, the Spirit never does the one, but it does the other;
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(12) sermon (DIV2)
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2868
if it be the testimony of the Spirit. And therefore this is the second signe:
if it be the testimony of the Spirit. And Therefore this is the second Signen:
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(12) sermon (DIV2)
433
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2869
If thou haue such a perswasion that the Spirit haue spoken to thee, if thou wouldest know whether this be a delusion or no, thou shalt know it by this:
If thou have such a persuasion that the Spirit have spoken to thee, if thou Wouldst know whither this be a delusion or no, thou shalt know it by this:
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(12) sermon (DIV2)
433
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2870
If thou haue the Spirit, it will make thee able to cry Abba Father, it will make thee able to doe two things.
If thou have the Spirit, it will make thee able to cry Abba Father, it will make thee able to do two things.
cs pns21 vhb dt n1, pn31 vmb vvi pno21 j pc-acp vvi np1 n1, pn31 vmb vvi pno21 j pc-acp vdi crd n2.
(12) sermon (DIV2)
433
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2871
First, it will make thee able to cry; that they shall be earnest prayers which thou makest; thy prayers shall be feruent; First, it will make thee able to cry; that they shall be earnest Prayers which thou Makest; thy Prayers shall be fervent;
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(12) sermon (DIV2)
434
Image 115
2872
they were cold before, thou camest to performe lip-labour, thou camest to doe the duty, to performe it, perhaps euery day;
they were cold before, thou camest to perform lip-labour, thou camest to do the duty, to perform it, perhaps every day;
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but alas, what prayer was it? This shall make thee cry. But againe, which is the maine, not onely so, but thou shalt speake to him, as to a Father:
but alas, what prayer was it? This shall make thee cry. But again, which is the main, not only so, but thou shalt speak to him, as to a Father:
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that is, thou shalt goe to GOD, and looke vpon him as one doth vpon a Father, as one lookes vpon one whose loue he is sure of, of whose fauour he doubts not, one that hee knowes is readie to heare his requests.
that is, thou shalt go to GOD, and look upon him as one does upon a Father, as one looks upon one whose love he is sure of, of whose favour he doubts not, one that he knows is ready to hear his requests.
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It may bee thou hast prayed before, but not to him as to a Father all the while, that is the worke of the Spirit;
It may be thou hast prayed before, but not to him as to a Father all the while, that is the work of the Spirit;
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if it euer giue thee testimony of thy sonneship, it will make thee pray feruently, and it will make thee pray to God as to a Father:
if it ever give thee testimony of thy sonship, it will make thee pray fervently, and it will make thee pray to God as to a Father:
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that is to be made able to pray. But, you will say, euery body can pray:
that is to be made able to pray. But, you will say, every body can pray:
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Is that such a signe, is that such a distinguishing marke and character, to bee able to pray?
Is that such a Signen, is that such a distinguishing mark and character, to be able to pray?
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My brethren, be not deceiued in it:
My brothers, be not deceived in it:
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you must know, that prayer is not a worke of the memory, or a worke of the wit.
you must know, that prayer is not a work of the memory, or a work of the wit.
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A man that hath a good wit, or a ready invention, or a voluble tongue, may make an excellent praier, in his owne esteeme,
A man that hath a good wit, or a ready invention, or a voluble tongue, may make an excellent prayer, in his own esteem,
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and in the esteeme of others, but this is not to pray. Prayer is the worke of a sanctified heart, it it the worke of GODS Spirit:
and in the esteem of Others, but this is not to pray. Prayer is the work of a sanctified heart, it it the work of GOD'S Spirit:
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There is a double prayer, Rom. 8. there is one praier, which is the voice of our owne spirit;
There is a double prayer, Rom. 8. there is one prayer, which is the voice of our own Spirit;
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there is a second praier, which is the voice of Gods Spirit in vs:
there is a second prayer, which is the voice of God's Spirit in us:
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that is, when the Holy Ghost hath so sanctified the heart, when hee hath put it into such a wholeframe of grace, that the heart comes to speake as it is quickned, that is, when the Holy Ghost hath so sanctified the heart, when he hath put it into such a wholeframe of grace, that the heart comes to speak as it is quickened,
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as it is acted and moued from GODS Spirit. Now, saith the Text there, God knows the voice of his own Spirit:
as it is acted and moved from GOD'S Spirit. Now, Says the Text there, God knows the voice of his own Spirit:
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for that makes requests according to his will, he heares that prayer:
for that makes requests according to his will, he hears that prayer:
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But now the prayers which are made by the voice of our owne spirit, he knowes not the meaning of them:
But now the Prayers which Are made by the voice of our own Spirit, he knows not the meaning of them:
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that is, he heares them not, he hearkens not to them. Consider whether thy prayer be such or no;
that is, he hears them not, he hearkens not to them. Consider whither thy prayer be such or no;
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consider whether thy prayer bee the voyce of Gods Spirit in thee. But thou wilt say, How should I know that?
Consider whither thy prayer be the voice of God's Spirit in thee. But thou wilt say, How should I know that?
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Thou shalt know it by this, as I said before, Dost thou come to him as to a Father? Another man prayes to GOD, it may be, all his life, Thou shalt know it by this, as I said before, Dost thou come to him as to a Father? another man prays to GOD, it may be, all his life,
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but hee comes to him as to a stranger;
but he comes to him as to a stranger;
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yea, sometimes he may be very earnest, when it is no prayer, but when he is put to an exigent, he may be earnest,
yea, sometime he may be very earnest, when it is no prayer, but when he is put to an exigent, he may be earnest,
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as a Thiefe is earnest with the Judge to spare him: there may be much earnestnesse, although this may bee farre off from prayer.
as a Thief is earnest with the Judge to spare him: there may be much earnestness, although this may be Far off from prayer.
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But canst thou come to GOD as to a friend? Canst thou come to him as to one whose fauour thou art assured of? Canst thou come to him as to a Father? Except thou canst doe this, know that he regardeth not thy prayers.
But Canst thou come to GOD as to a friend? Canst thou come to him as to one whose favour thou art assured of? Canst thou come to him as to a Father? Except thou Canst do this, know that he Regardeth not thy Prayers.
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And this, me thinkes now, when we consider, we should not deferre our repentance, and thinke with our selues, I will repent when I am sicke, I will goe to GOD in the time of extremity.
And this, me thinks now, when we Consider, we should not defer our Repentance, and think with our selves, I will Repent when I am sick, I will go to GOD in the time of extremity.
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Well, it may be thou maist doe it;
Well, it may be thou Mayest do it;
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but alas, canst thou come to speake to God now as to a friend, when as thou hast beene a stranger to him,
but alas, Canst thou come to speak to God now as to a friend, when as thou hast been a stranger to him,
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and he to thee, all thy life? Certainely thou canst not.
and he to thee, all thy life? Certainly thou Canst not.
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And when thou commest and prayest earnestly, when some great crosse is on thee, in some great exigent, in the day of death, in the time of thy sicknesse;
And when thou Comest and Prayest earnestly, when Some great cross is on thee, in Some great exigent, in the day of death, in the time of thy sickness;
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know, that though thou pray neuer so feruently, although thou adde fasting to quicken it, yet it is doubtfull whether it bee acceptable prayer at all in that exigent.
know, that though thou pray never so fervently, although thou add fasting to quicken it, yet it is doubtful whither it be acceptable prayer At all in that exigent.
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The Scripture giues it another terme, in Hosea 7.14. Saith he, You prayed not to me with your hearts, but you howled vpon your beds:
The Scripture gives it Another term, in Hosea 7.14. Says he, You prayed not to me with your hearts, but you howled upon your Beds:
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it came not out of any loue to mee, nor from any change of heart, it came not out of a holy disposition in you.
it Come not out of any love to me, nor from any change of heart, it Come not out of a holy disposition in you.
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Therefore you praied not to mee, when you howled vpon your beds: that is, as if hee should say, they were no more but howlings.
Therefore you prayed not to me, when you howled upon your Beds: that is, as if he should say, they were no more but howlings.
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Will not a dogge, or a beast, or any other vnreasonable creature, when they are pinched,
Will not a dog, or a beast, or any other unreasonable creature, when they Are pinched,
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when they are in extreamity, will they not cry, will they not moane for helpe? Your prayers were no more, they were but howlings vpon your beds.
when they Are in extremity, will they not cry, will they not moan for help? Your Prayers were no more, they were but howlings upon your Beds.
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And what were they for? They were to bee deliuered from the present affliction, they were to haue Wine and Oyle in that great dearth that was vpon them:
And what were they for? They were to be Delivered from the present affliction, they were to have Wine and Oil in that great dearth that was upon them:
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And so in those cases, your earnest prayers are but howlings vpon your bed. And therefore thinke not that this is prayer, be not deceiued in it.
And so in those cases, your earnest Prayers Are but howlings upon your Bed. And Therefore think not that this is prayer, be not deceived in it.
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And therfore it is the manner of the Saints, if you would know it, when they come to pray, they come boldly to GOD, they come boldly to the Throne of Grace,
And Therefore it is the manner of the Saints, if you would know it, when they come to pray, they come boldly to GOD, they come boldly to the Throne of Grace,
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as the Apostle saith, Eph. 3 7. By faith we haue boldnesse, and entrance with confidence.
as the Apostle Says, Ephesians 3 7. By faith we have boldness, and Entrance with confidence.
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Another man hee prayes earnestly, but examine his heart, and he must needes say, Indeede, GOD is a stranger to mee, I cannot be confident;
another man he prays earnestly, but examine his heart, and he must needs say, Indeed, GOD is a stranger to me, I cannot be confident;
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it may be he heares me, it may be he heares me not.
it may be he hears me, it may be he hears me not.
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Whereas we are required to lift vp pure hands in euery place, without wrath or doubting;
Whereas we Are required to lift up pure hands in every place, without wrath or doubting;
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we are required to come with boldnesse:
we Are required to come with boldness:
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And know this, that if otherwise thou pray morning and night, if thou make neuer so many prayers, from day to day,
And know this, that if otherwise thou pray morning and night, if thou make never so many Prayers, from day to day,
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if thou be neuer so constant in them, GOD regards them not, hee takes them by weight,
if thou be never so constant in them, GOD regards them not, he Takes them by weight,
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and not by number, not by labour, not by earnestnesse, which is a thing that may come from the flesh.
and not by number, not by labour, not by earnestness, which is a thing that may come from the Flesh.
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If thy prayer come from his Spirit, he accepts of it;
If thy prayer come from his Spirit, he accepts of it;
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if not, be sure it is no prayer, and if there be no prayer, there is no faith.
if not, be sure it is no prayer, and if there be no prayer, there is no faith.
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Thirdly, if thou wouldest know whether thou hast faith or no, consider whether thou haue peace: Thirdly, if thou Wouldst know whither thou hast faith or no, Consider whither thou have peace:
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for faith pacifies the heart aswell as purifies it, as the Apostle saith, Rom. 5.1. Being justified by faith, wee haue peace with God.
for faith pacifies the heart aswell as Purifies it, as the Apostle Says, Rom. 5.1. Being justified by faith, we have peace with God.
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Now, if thou wouldest know whether thy faith which thou hast be right or no, consider if there be peace there:
Now, if thou Wouldst know whither thy faith which thou hast be right or no, Consider if there be peace there:
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Hast thou that peace that passeth al vnderstanding? You know now, if a man were in debt,
Hast thou that peace that passes all understanding? You know now, if a man were in debt,
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and were ready to bee cast into prison, and saw not how he should escape, and one should promise him an hundred pounds, which would deliuer him;
and were ready to be cast into prison, and saw not how he should escape, and one should promise him an hundred pounds, which would deliver him;
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if he beleeue this friend, he is full of peace and quiet: if thou beleeue thy pardon to be good, there will be peace.
if he believe this friend, he is full of peace and quiet: if thou believe thy pardon to be good, there will be peace.
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But, you will say to me, there is many a man hath peace, who hath no faith. It is true:
But, you will say to me, there is many a man hath peace, who hath no faith. It is true:
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But I would aske this Question concerning this peace: But I would ask this Question Concerning this peace:
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Is it a peace that comes after Warre? Hast thou knowledge of that enmity betweene GOD and thee? Hast thou had the sense of it,
Is it a peace that comes After War? Hast thou knowledge of that enmity between GOD and thee? Hast thou had the sense of it,
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and after this hast thou beene reconciled againe? Is it such a calme that followed after a storme going before? As I said before,
and After this hast thou been reconciled again? Is it such a Cam that followed After a storm going before? As I said before,
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when it hath beene alwaies so with thee, when thou hast had peace, and there hath beene no difference with thee, certainely this is not peace, this is a blinde peace,
when it hath been always so with thee, when thou hast had peace, and there hath been no difference with thee, Certainly this is not peace, this is a blind peace,
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when a man is at peace, not because he hath escaped the danger, but because he neuer saw the danger,
when a man is At peace, not Because he hath escaped the danger, but Because he never saw the danger,
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because he saw not what danger there was.
Because he saw not what danger there was.
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Hence it is, that many men, yea many thousands of men, liue peaceably all their liues, and dye peaceably.
Hence it is, that many men, yea many thousands of men, live peaceably all their lives, and die peaceably.
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Alas, the reason is, because they were neuer acquainted with the Doctrine of Iustification, and of Sanctification, they are strangers to it;
Alas, the reason is, Because they were never acquainted with the Doctrine of Justification, and of Sanctification, they Are Strangers to it;
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and hence it is that they die with as much confidence as the best Christians, they haue no more trouble then holy men:
and hence it is that they die with as much confidence as the best Christians, they have no more trouble then holy men:
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for this is all one, to be sure that I am free from a danger, and not to know it; both breed alike confidence.
for this is all one, to be sure that I am free from a danger, and not to know it; both breed alike confidence.
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Againe, know that there may bee peace built on fancy, such contentments as a man may find in a pleasant dreame, he is as strongly perswaded as the waking man:
Again, know that there may be peace built on fancy, such contentment's as a man may find in a pleasant dream, he is as strongly persuaded as the waking man:
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So many hypocrites, that haue had some trouble before, and come to haue some peace after, they thinke it sure,
So many Hypocrites, that have had Some trouble before, and come to have Some peace After, they think it sure,
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when it is built vpon a false ground, and not vpon the sure Word.
when it is built upon a false ground, and not upon the sure Word.
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Therefore consider whether it be such a peace as is well built, whether it be such a Peace indeed that casts out Satan,
Therefore Consider whither it be such a peace as is well built, whither it be such a Peace indeed that Cast out Satan,
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and thou findest some assaults made by him againe.
and thou Findest Some assaults made by him again.
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For, be thou assured, if it be true peace, if Satan bee cast out, he will not let thee alone, thou shalt bee sure to haue thy peace troubled, he will make many rebellions against thee by the flesh and the world:
For, be thou assured, if it be true peace, if Satan be cast out, he will not let thee alone, thou shalt be sure to have thy peace troubled, he will make many rebellions against thee by the Flesh and the world:
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And therefore if thou finde all quiet, that there are no such assaults in thee, that there are no troubles or attempts made on thee, be thou assured it is counterfeited peace:
And Therefore if thou find all quiet, that there Are no such assaults in thee, that there Are no Troubles or attempts made on thee, be thou assured it is counterfeited peace:
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But still keepe this, that if there bee faith, there will be peace;
But still keep this, that if there be faith, there will be peace;
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that is, the heart will be at rest, it will be quiet, there will be a certaine security in GOD. See it in other things.
that is, the heart will be At rest, it will be quiet, there will be a certain security in GOD. See it in other things.
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Take faith in any thing else, and you shall see, so much faith, so much quiet in you.
Take faith in any thing Else, and you shall see, so much faith, so much quiet in you.
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For example, Hannah, in 1 Sam. 1.18. when her petition was granted, that she beleeued it, saith the Text, she went away,
For Exampl, Hannah, in 1 Sam. 1.18. when her petition was granted, that she believed it, Says the Text, she went away,
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and tooke meate, and looked no more sad. That was an argument that she beleeued, she tooke meate, and looked no more sad.
and took meat, and looked no more sad. That was an argument that she believed, she took meat, and looked no more sad.
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Take Mose• at the Red Sea, Exod. 14. you shall finde that the people were all troubled and disquieted,
Take Mose• At the Read Sea, Exod 14. you shall find that the people were all troubled and disquieted,
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and that they knew not what to doe:
and that they knew not what to do:
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But (marke how Mos•s carrieth himselfe) Moses was quiet, and stood still, he was not troubled:
But (mark how Mos•s Carrieth himself) Moses was quiet, and stood still, he was not troubled:
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And why? Because he beleeued, and they did not;
And why? Because he believed, and they did not;
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if they had beleeued as well as he, they would haue beene at rest as well as hee: (Marke what hee saith) Stand still, and see the sal•ation of the Lord:
if they had believed as well as he, they would have been At rest as well as he: (Mark what he Says) Stand still, and see the sal•ation of the Lord:
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and the Lord will fight for you; and therfore feare not:
and the Lord will fight for you; and Therefore Fear not:
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As if he should say, If you did but beleeue, you would be at quiet, you would stand sti•l, you would not feare, you would not haue your soules troubled.
As if he should say, If you did but believe, you would be At quiet, you would stand sti•l, you would not Fear, you would not have your Souls troubled.
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So, I say, so much faith, so much quiet.
So, I say, so much faith, so much quiet.
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Looke vpon Dauid, in Psal. 3. when he fled before Absolon, saith he, Thou art my Buckler, &c. And therefore I laid me downe to rest and sleepe:
Look upon David, in Psalm 3. when he fled before Absalom, Says he, Thou art my Buckler, etc. And Therefore I laid me down to rest and sleep:
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that is, I was as a man that sleepes quietly.
that is, I was as a man that sleeps quietly.
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One would thinke that that was a matter that would breake a mans sleepe, when he lay in that danger, that if Achitophel's councell had taken effect, hee had beene destroyed:
One would think that that was a matter that would break a men sleep, when he lay in that danger, that if Achitophel's council had taken Effect, he had been destroyed:
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and yet now, saith he, I laid me downe and slept:
and yet now, Says he, I laid me down and slept:
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as if he should say, This is an argument of my faith, my heart is at rest and quiet,
as if he should say, This is an argument of my faith, my heart is At rest and quiet,
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so that I can sleepe quietly without stirring.
so that I can sleep quietly without stirring.
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And •o Paul, see how hee accompts it, how he behaued himselfe, when God told him that he should appeare at Rome before Cae••r he knew that he should be deliuered from Ship-wracke:
And •o Paul, see how he accounts it, how he behaved himself, when God told him that he should appear At Room before Cae••r he knew that he should be Delivered from Shipwreck:
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and though forty men had bound themselues with a curse, that they would destroy him,
and though forty men had bound themselves with a curse, that they would destroy him,
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and hee was told of it, yet he made no great matter of it, but said, Goe and carry this young man to the Captaine.
and he was told of it, yet he made no great matter of it, but said, Go and carry this young man to the Captain.
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So, consider whether thy heart be quiet, and rest vpon God or no: for so much faith, so much peace:
So, Consider whither thy heart be quiet, and rest upon God or no: for so much faith, so much peace:
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as in particular, so in generall, for matter of assurance; know, that there is a double peace or assurance:
as in particular, so in general, for matter of assurance; know, that there is a double peace or assurance:
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One peace that ariseth from the confidence in the creature, when a man thinkes he is strong in his wealth, One peace that arises from the confidence in the creature, when a man thinks he is strong in his wealth,
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when he thinkes he is at rest. The other is from assurance in GOD; I know that he will be as good as his word;
when he thinks he is At rest. The other is from assurance in GOD; I know that he will be as good as his word;
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I know whom I haue trusted: Let security be built on this ground, and the more security, the more faith.I know whom I have trusted: Let security be built on this ground, and the more security, the more faith.
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Therfore examine thy faith by peace.
Therefore examine thy faith by peace.
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I should adde somewhat more in this, and some other signes, which I must reserue vntill the next time. FINIS.
I should add somewhat more in this, and Some other Signs, which I must reserve until the next time. FINIS.
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OF EFFECTVALL FAITH. The fourth Sermon. 1. THESS. 1.3. Remembring your effectuall Faith, &c. THE third Character of Faith, which I named in the morning, but did not fully finish, is this;
OF EFFECTUAL FAITH. The fourth Sermon. 1. THESS. 1.3. Remembering your effectual Faith, etc. THE third Character of Faith, which I nam in the morning, but did not Fully finish, is this;
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If we haue justifying faith, then we haue peace. In this we should take heede. As it is a great mercy to haue a true and sound peace;
If we have justifying faith, then we have peace. In this we should take heed. As it is a great mercy to have a true and found peace;
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so to haue a peace not well bottomed is the greatest judgement in the world;
so to have a peace not well bottomed is the greatest judgement in the world;
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when GOD giues vp a man, that he shall be secure and at rest, that he shall not haue his minde occupied about sinne, or about matters of saluation;
when GOD gives up a man, that he shall be secure and At rest, that he shall not have his mind occupied about sin, or about matters of salvation;
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I say, it is a signe that such a one God hates: if it continue so with him, it is a signe God will destroy him.
I say, it is a Signen that such a one God hates: if it continue so with him, it is a Signen God will destroy him.
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But yet peace of conscience, vpon a good ground, is a signe of faith; as I shewed in Moses, Hannah, Dauid, and the rest.
But yet peace of conscience, upon a good ground, is a Signen of faith; as I showed in Moses, Hannah, David, and the rest.
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So farre wee went in the morning.
So Far we went in the morning.
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Now you must know, that all those instances that we brought you, that where there is faith, there is peace and quiet;
Now you must know, that all those instances that we brought you, that where there is faith, there is peace and quiet;
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they were not onely for resemblance, to shew you, that as it is in those other things wherein wee beleeue,
they were not only for resemblance, to show you, that as it is in those other things wherein we believe,
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so it is in the maine; (as you doe not beleeue any particular promise,
so it is in the main; (as you do not believe any particular promise,
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except you haue some quiet in your minde after it;) but likewise to shew you whether that peace bee good or no,
except you have Some quiet in your mind After it;) but likewise to show you whither that peace be good or no,
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whether that faith be sure or no. For if you beleeue the maine, certainely you will beleeue the lesse.
whither that faith be sure or no. For if you believe the main, Certainly you will believe the less.
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Therefore consider with your selues, (wee will inlarge this signe so farre) If thou wouldest know whether thy faith be good or no,
Therefore Consider with your selves, (we will enlarge this Signen so Far) If thou Wouldst know whither thy faith be good or no,
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whether thou haue peace indeede concerning the maine;
whither thou have peace indeed Concerning the main;
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Consider with thy selfe, whether thou art able to beleeue those promises which concerne those particular things which thou hast daily vse of.
Consider with thy self, whither thou art able to believe those promises which concern those particular things which thou hast daily use of.
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For there are many promises which thou hast vse of continually in thy course: thou hast euery day some occasion or other of trusting GOD:
For there Are many promises which thou hast use of continually in thy course: thou hast every day Some occasion or other of trusting GOD:
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See in these how thou doest beleeue, whether thou hast peace, and know, that if thou haue not peace in these, it is a signe thou hast not peace in the maine.
See in these how thou dost believe, whither thou hast peace, and know, that if thou have not peace in these, it is a Signen thou hast not peace in the main.
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I will name but one place for it: Looke in Phil. 4.6. In nothing be carefull, but in all things let your requests be made vnto God:
I will name but one place for it: Look in Philip 4.6. In nothing be careful, but in all things let your requests be made unto God:
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And then, saith he, The peace of God which passeth all vnderstanding, shall preserue your hearts and mindes in Christ Iesus. Marke the opposition;And then, Says he, The peace of God which passes all understanding, shall preserve your hearts and minds in christ Iesus. Mark the opposition;
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saith he, In nothing be carefull, when matters of trouble come, when crosses come, when great businesses come, wherein thou knowest not which way to turne thee, (saith hee) in such a case be not thou carefull;
Says he, In nothing be careful, when matters of trouble come, when Crosses come, when great businesses come, wherein thou Knowest not which Way to turn thee, (Says he) in such a case be not thou careful;
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doe the thing, thou must haue so much care as to set thy head aworke, as to deuise what to doe, and to set thy hand aworke to act it;
do the thing, thou must have so much care as to Set thy head awork, as to devise what to do, and to Set thy hand awork to act it;
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but let there be no sollicitude to disturbe and disquiet thy affections within. Let thy request be made knowne to GOD ;
but let there be no solicitude to disturb and disquiet thy affections within. Let thy request be made known to GOD;
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then, the peace of GOD which passeth all vnderstanding, shall keepe thy heart and minde in Christ Iesus.
then, the peace of GOD which passes all understanding, shall keep thy heart and mind in christ Iesus.
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As if hee should say, if thou be not able to doe this, it is an interruption of that peace, it is a contradiction to that peace, which passeth all vnderstanding, that keepes thy heart in communion with CHRIST:
As if he should say, if thou be not able to do this, it is an interruption of that peace, it is a contradiction to that peace, which passes all understanding, that keeps thy heart in communion with CHRIST:
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if thou be not able to cast thy care on him for other things, that peace belongs not to thee.
if thou be not able to cast thy care on him for other things, that peace belongs not to thee.
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Where there is a secret intimation, not but that men may haue this peace, and be inordinately carefull,
Where there is a secret intimation, not but that men may have this peace, and be inordinately careful,
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but ordinarily it is not so.
but ordinarily it is not so.
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He speakes not of such infirmities as the Saints are subject vnto by distemper, but of an ordinary course.
He speaks not of such infirmities as the Saints Are Subject unto by distemper, but of an ordinary course.
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Consider now, what thou dost for the things of this life: Saith CHRIST, Math. 6. Oh you of little saith!
Consider now, what thou dost for the things of this life: Says CHRIST, Math. 6. O you of little Says!
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Why so? What was the signe of a little faith? Saith CHRIST, Doest thou thinke that hee will cloathe the grasse of the field, which to day is,
Why so? What was the Signen of a little faith? Says CHRIST, Dost thou think that he will cloth the grass of the field, which to day is,
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and to morrow is cast into the Ouen? Doest thou thinke that he will prouide for the yong Rauens that call vpon him, and wilt thou not beleeue that he will doe so for thee? If thou doe not beleeue this, thy faith is nothing.and to morrow is cast into the Oven? Dost thou think that he will provide for the young Ravens that call upon him, and wilt thou not believe that he will do so for thee? If thou do not believe this, thy faith is nothing.
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If thou beleeue little, thy faith is little. Consider that, consider how you carry your selues for the things of this life:
If thou believe little, thy faith is little. Consider that, Consider how you carry your selves for the things of this life:
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doe you thinke that GOD will doe the maine, and will not doe the lesse? Doe you thinke that he will giue you Christ, and will he not giue you other things? The same faith, that takes hold of the maine promise, is it not ready to take hold of the lesse,
do you think that GOD will do the main, and will not do the less? Do you think that he will give you christ, and will he not give you other things? The same faith, that Takes hold of the main promise, is it not ready to take hold of the less,
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and to depend vpon it? GOD is able to doe the greatest, and is hee not able to doe the lesse? Therefore, I say, in such a case, as CHRIST saith, Ioh. 3.12.
and to depend upon it? GOD is able to do the greatest, and is he not able to do the less? Therefore, I say, in such a case, as CHRIST Says, John 3.12.
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to Nichodemus, 〈 ◊ 〉 (saith hee) I come and tell you of earthly things, to Nicodemus, 〈 ◊ 〉 (Says he) I come and tell you of earthly things,
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and you beleeue me not, how would you beleeue, if I should tell you of heauenly things? So I say,and you believe me not, how would you believe, if I should tell you of heavenly things? So I say,
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if you will not beleeue GOD concerning earthly things, when hee promiseth these, how will you beleeue him for the greatest matters of saluation? How will you beleeue in him for the giuing of CHRIST? How will you beleeue in him for the raising of you vp at the last day? Therefore, consider whether you be able to doe this or no:
if you will not believe GOD Concerning earthly things, when he promises these, how will you believe him for the greatest matters of salvation? How will you believe in him for the giving of CHRIST? How will you believe in him for the raising of you up At the last day? Therefore, Consider whither you be able to do this or no:
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and know, that if there be faith, if you haue faith for the maine, you will haue faith in particular cases.
and know, that if there be faith, if you have faith for the main, you will have faith in particular cases.
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As for exmple, to giue you some instance, Gen. 24.7. when Abraham had a particular occasion to send his seruant to get a Wife for Isaac ;
As for Exampl, to give you Some instance, Gen. 24.7. when Abraham had a particular occasion to send his servant to get a Wife for Isaac;
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saith the seruant, Suppose the woman will not come with me: See now what Abrahams answer was:
Says the servant, Suppose the woman will not come with me: See now what Abrahams answer was:
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That God which tooke me from my Fathers House, and hath made me many promises before, (that is;That God which took me from my Father's House, and hath made me many promises before, (that is;
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GOD, that hath done the greatest matters for me, that hath promised me the blessed seed, in which all the Nations of the World shall be blessed;
GOD, that hath done the greatest matters for me, that hath promised me the blessed seed, in which all the nations of the World shall be blessed;
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doest thou thinke hee will not helpe mee in such a particular?) hee will send his Angell before thee,
dost thou think he will not help me in such a particular?) he will send his Angel before thee,
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and will certainely giue thee good successe. Consider what you doe in such cases as these:and will Certainly give thee good success. Consider what you do in such cases as these:
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these are things which you haue continuall vse of;
these Are things which you have continual use of;
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you are put many times to such exigents, that you shall haue somewhat to trust GOD for,
you Are put many times to such exigents, that you shall have somewhat to trust GOD for,
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and you will be tryed in it.
and you will be tried in it.
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So likewise Peter, that trusted GOD for the maine, when it comes to the particular case, that hee is bid to lanch out into the deepe,
So likewise Peter, that trusted GOD for the main, when it comes to the particular case, that he is bid to launch out into the deep,
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when hee is commanded to draw out the Ship and to goe a fishing;
when he is commanded to draw out the Ship and to go a fishing;
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although he had no hope to doe it, hee trusted in those particulars, that CHRIST would not faile him:
although he had no hope to do it, he trusted in those particulars, that CHRIST would not fail him:
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when he bade him goe vpon the water, he trusted that he would support him.
when he bade him go upon the water, he trusted that he would support him.
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Take Dauid, see how he trusted in GOD, how many occasions had he to trust on him? As it is true for the maine; so for the particulars.
Take David, see how he trusted in GOD, how many occasions had he to trust on him? As it is true for the main; so for the particulars.
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So Paul, did not he trust GOD for his maintenance? See in his Epistles, how carelesse he was that way.
So Paul, did not he trust GOD for his maintenance? See in his Epistles, how careless he was that Way.
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So it is with all the Saints. Consider what you doe in these things: See whether your hearts bee at peace in these things;
So it is with all the Saints. Consider what you do in these things: See whither your hearts be At peace in these things;
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whether you trust in GOD, or no, so that your hearts are at rest, that you can sit still,
whither you trust in GOD, or no, so that your hearts Are At rest, that you can fit still,
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and commit your care to GOD; if so, it is a good argument that you rest in him for the maine. So much for that.
and commit your care to GOD; if so, it is a good argument that you rest in him for the main. So much for that.
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The fourth signe or Character of faith, is, To hold out: and that you shall see in these three branches. The fourth Signen or Character of faith, is, To hold out: and that you shall see in these three branches.
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First, when it shall cleaue to CHRIST constantly. Secondly, when it will take no denyall.
First, when it shall cleave to CHRIST constantly. Secondly, when it will take no denial.
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Thirdly, when it is content to waite in prayer, and not be weary and giue ouer. Thirdly, when it is content to wait in prayer, and not be weary and give over.
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I say, if you would know whether your faith be effectuall, you shall know it by your holding out,
I say, if you would know whither your faith be effectual, you shall know it by your holding out,
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whether it cleaue constantly to Christ. If thy faith be ineffectuall, (as you haue heard the last day) it comes either from mis-informaton, (you know not what Christ is,
whither it cleave constantly to christ. If thy faith be ineffectual, (as you have herd the last day) it comes either from mis-informaton, (you know not what christ is,
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nor what it is to take him; you looke for other things from him:
nor what it is to take him; you look for other things from him:
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when you see what it is, if your faith be not effectuall, you will goe backe:) or else you take him out of feare,
when you see what it is, if your faith be not effectual, you will go back:) or Else you take him out of Fear,
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or out of loue to his, and not to him; or else out of false and slender grounds.
or out of love to his, and not to him; or Else out of false and slender grounds.
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Now if you would know whether your faith bee such a faith or no, consider if it hold out, if it cleaue to him.
Now if you would know whither your faith be such a faith or no, Consider if it hold out, if it cleave to him.
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If thy faith come of mis-information, when thou hast experience of CHRIST, when thou seest what hee requires at thy hands,
If thy faith come of misinformation, when thou hast experience of CHRIST, when thou See what he requires At thy hands,
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when thou considerest and vnderstandest what he puts thee to, there is an end, thou giuest ouer.
when thou Considerest and Understandest what he puts thee to, there is an end, thou givest over.
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If thy faith come of feare;
If thy faith come of Fear;
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as soone as the storme is ouer, as soone as those troubles in minde, those disquiets in conscience are past, there is an end, thy faith cleaues to CHRIST no longer. as soon as the storm is over, as soon as those Troubles in mind, those disquiets in conscience Are passed, there is an end, thy faith cleaves to CHRIST no longer.
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If faith come out of loue to his, of loue to a Kingdome, nothing but Hell and Heauen and some present commodities that moue thee;
If faith come out of love to his, of love to a Kingdom, nothing but Hell and Heaven and Some present commodities that move thee;
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when better things are offered, that are more present commodities, there is an end of it.
when better things Are offered, that Are more present commodities, there is an end of it.
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Againe, if it be out of false, slender, and slight grounds; when stronger reasons and objections come, that faith ceaseth likewise.
Again, if it be out of false, slender, and slight grounds; when Stronger Reasons and objections come, that faith ceases likewise.
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But now then, when thou findest that thy faith holds out, when all these are past,
But now then, when thou Findest that thy faith holds out, when all these Are past,
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when all these are taken away, when the feare is gone, when such an offer is made,
when all these Are taken away, when the Fear is gone, when such an offer is made,
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when all the objections are made that can be, this argues that faith is sound and good.
when all the objections Are made that can be, this argues that faith is found and good.
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Consider therefore, whether thy faith cleaue fast, and constantly to CHRIST, or no; whether it hold out, when those flashes and good moodes will not;
Consider Therefore, whither thy faith cleave fast, and constantly to CHRIST, or no; whither it hold out, when those flashes and good moods will not;
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whether it ouercome, when it is assaulted by the Gates of Hell comming against it.
whither it overcome, when it is assaulted by the Gates of Hell coming against it.
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That is, when a mans faith is good, it is built vpon the Rocke, vpon such a Rocke, that if the Deuill himselfe,
That is, when a men faith is good, it is built upon the Rock, upon such a Rock, that if the devil himself,
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and principalities and powers come, with all their strength, and all their wit, with all their temptations,
and principalities and Powers come, with all their strength, and all their wit, with all their temptations,
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and deuises, if faith be sound, it will hold out, the Gates of Hell shall not preuaile against it.
and devises, if faith be found, it will hold out, the Gates of Hell shall not prevail against it.
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The Woman of Canaan, she had a shrewd tryall, when CHRIST tels her she was a Dog, in plaine termes,
The Woman of Canaan, she had a shrewd trial, when CHRIST tells her she was a Dog, in plain terms,
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and when it came from Christ himselfe;
and when it Come from christ himself;
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and yet when her faith was good indeed, she could not chuse but she must cleaue to him, she would not giue ouer, there was a strong faith, that did knit her heart secretly vnto CHRIST, there was the ground that she held out, notwithstanding all objections;
and yet when her faith was good indeed, she could not choose but she must cleave to him, she would not give over, there was a strong faith, that did knit her heart secretly unto CHRIST, there was the ground that she held out, notwithstanding all objections;
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although, it may be, she knew not how to answer them, yet she let not goe,
although, it may be, she knew not how to answer them, yet she let not go,
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and that was a signe her faith was good:
and that was a Signen her faith was good:
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So, consider whether thy faith hold out when thou art put to such tryals as these.
So, Consider whither thy faith hold out when thou art put to such trials as these.
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gaine, consider whether thou wilt receiue no denyall when thou commest and seekest to him; gain, Consider whither thou wilt receive no denial when thou Comest and Seekest to him;
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when thou commest to seeke fauour at GODS hands, when thou commest to seeke forgiuenesse of sinnes, consider whether thou art able to hold out,
when thou Comest to seek favour At GOD'S hands, when thou Comest to seek forgiveness of Sins, Consider whither thou art able to hold out,
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though hee deferre long before hee grant it. There is no grace that GOD giues, but hee hath tryals for it afterward:
though he defer long before he grant it. There is no grace that GOD gives, but he hath trials for it afterwards:
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Hee giues thee the grace of Patience, he will put thee to it, thou shalt haue some crosse, some affliction or other.
He gives thee the grace of Patience, he will put thee to it, thou shalt have Some cross, Some affliction or other.
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If hee giue thee Loue, hee will doe as hee did with Dauid, hee will see whether thou wilt forsake him, or no;
If he give thee Love, he will do as he did with David, he will see whither thou wilt forsake him, or no;
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hee will make thee an offer of preferment, an offer of wealth, of praise, of somewhat or other, to see if thou wilt part with that for his sake, or no.
he will make thee an offer of preferment, an offer of wealth, of praise, of somewhat or other, to see if thou wilt part with that for his sake, or no.
pns31 vmb vvi pno21 dt n1 pp-f n1, dt n1 pp-f n1, pp-f n1, pp-f av cc j-jn, pc-acp vvi cs pns21 vm2 vvi p-acp cst p-acp po31 n1, cc uh-dx.
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If he giues vs Faith, he often tryes vs in this case, he denyes vs long, hee wrestleth with vs,
If he gives us Faith, he often tries us in this case, he Denies us long, he wrestleth with us,
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as he did with Iacob, he makes many shewes of going away.
as he did with Iacob, he makes many shows of going away.
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Thus, we know, he dealt with Daniel, as soone as hee beganne to pray, the answer comes, that his request was granted;
Thus, we know, he dealt with daniel, as soon as he began to pray, the answer comes, that his request was granted;
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but GOD would not let him know so much;
but GOD would not let him know so much;
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hee lets him goe thorow with the worke, hee lets him seeke earnestly, and then he reueales and makes it knowne vnto him.
he lets him go thorough with the work, he lets him seek earnestly, and then he reveals and makes it known unto him.
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So, perhaps GOD intends thee good, but he will put thee to the tryall, consider therefore if thy faith hold out in such a case.
So, perhaps GOD intends thee good, but he will put thee to the trial, Consider Therefore if thy faith hold out in such a case.
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Againe, when thou hast gotten an answer, perhaps, after thou hast gotten thine answers, thou must waite long before the thing it selfe be giuen thee:
Again, when thou hast got an answer, perhaps, After thou hast got thine answers, thou must wait long before the thing it self be given thee:
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Therefore consider if thou be content to waite for it:
Therefore Consider if thou be content to wait for it:
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for that is the property of faith, to be willing to waite, as Dauid often repeates it, I waited vpon the Lord.
for that is the property of faith, to be willing to wait, as David often repeats it, I waited upon the Lord.
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You know, Abraham, how GOD tryed him that way, when hee made him a promise of a seede, of a Sonne, you know how long he waited for the performance.
You know, Abraham, how GOD tried him that Way, when he made him a promise of a seed, of a Son, you know how long he waited for the performance.
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So Isaac, he waited long, before hee had those two sonnes, Iacob and Esau. So GOD will put thee to it to waite, it may be, for matter of justification;
So Isaac, he waited long, before he had those two Sons, Iacob and Esau So GOD will put thee to it to wait, it may be, for matter of justification;
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that is, he will not shew himselfe, he will not speake peace vnto thee, he will not giue thee a good looke;
that is, he will not show himself, he will not speak peace unto thee, he will not give thee a good look;
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but yet he giues thee a secret strength that thou shalt waite, thou shalt not giue ouer, thou shalt stay till hee speake pe•ce;
but yet he gives thee a secret strength that thou shalt wait, thou shalt not give over, thou shalt stay till he speak pe•ce;
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that is, till 〈 … 〉 comfortable assurance, till thou haue the full testimony of the Spirit,
that is, till 〈 … 〉 comfortable assurance, till thou have the full testimony of the Spirit,
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as thou hast a secret testimony at the first working of faith. And so for matter of sanctification;
as thou hast a secret testimony At the First working of faith. And so for matter of sanctification;
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It may be, GOD will suffer some strong lust to wrestle with thee, to contend with thee,
It may be, GOD will suffer Some strong lust to wrestle with thee, to contend with thee,
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as hee suffered in Paul, he will put thee to waite, before he will giue thee victory ouer it.
as he suffered in Paul, he will put thee to wait, before he will give thee victory over it.
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If thy faith bee good now, thou wilt consider that hee hath sworne, hee hath made an absolute promise, that he will giue the Holy Ghost to those that are in Christ, that no sinne shall ouercome them, or haue dominion ouer them.
If thy faith be good now, thou wilt Consider that he hath sworn, he hath made an absolute promise, that he will give the Holy Ghost to those that Are in christ, that no sin shall overcome them, or have dominion over them.
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If once thou come vnder grace, if thou haue faith, thou wilt neuer giue ouer,
If once thou come under grace, if thou have faith, thou wilt never give over,
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but wilt be content to waite, and to continue still striuing and wrestling with it, thou wilt neuer lay downe the wasters,
but wilt be content to wait, and to continue still striving and wrestling with it, thou wilt never lay down the wasters,
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as a man that is ouercome, as a man that is discouraged, as a man that is wearie of the fight.
as a man that is overcome, as a man that is discouraged, as a man that is weary of the fight.
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And so for matter of deliuerance, perhaps GOD will let a crosse lye longer vpon thee:
And so for matter of deliverance, perhaps GOD will let a cross lie longer upon thee:
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if thou haue faith, thou wilt not make haste, thou wilt be content to waite: Habac. 2. The vision is for an appointed time, it will not lye:
if thou have faith, thou wilt not make haste, thou wilt be content to wait: Habakkuk 2. The vision is for an appointed time, it will not lie:
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Therefore, saith he, waite, it will come, it will not stay.
Therefore, Says he, wait, it will come, it will not stay.
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That is, there is a certaine time that GOD hath appointed for thy deliuerance, before he will giue thee such a particular mercy;
That is, there is a certain time that GOD hath appointed for thy deliverance, before he will give thee such a particular mercy;
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consider whether thou be able to wait in such a case:
Consider whither thou be able to wait in such a case:
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for, if there be faith, (marke it) a man will be sure to waite, and not to giue ouer:
for, if there be faith, (mark it) a man will be sure to wait, and not to give over:
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as in Iam. 1. it is giuen there as a signe that faith is vnsound; they had so much faith as to come to Christ ;
as in Iam. 1. it is given there as a Signen that faith is unsound; they had so much faith as to come to christ;
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but that was a signe that their faith was faulty, and vnsound faith, that it was not able to waite to the end, but gaue ouer.
but that was a Signen that their faith was faulty, and unsound faith, that it was not able to wait to the end, but gave over.
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If a man were sure now, that such a man were in the house, that he must speake withall, hee will waite till he come out,
If a man were sure now, that such a man were in the house, that he must speak withal, he will wait till he come out,
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if hee be sure he be there.
if he be sure he be there.
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If thou be sure of GOD, if thy faith be sound, though he doe not answer thee presently, in many particulars,
If thou be sure of GOD, if thy faith be found, though he do not answer thee presently, in many particulars,
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yet thou wilt be content to waite vpon him.
yet thou wilt be content to wait upon him.
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Therefore this will shew that many a mans faith is vnsound, slight, and vneffectuall, that they haue so soone done, that they are ready to doe much in flashes, in some good moodes, on a Sacrament day, it may be,
Therefore this will show that many a men faith is unsound, slight, and uneffectual, that they have so soon done, that they Are ready to do much in flashes, in Some good moods, on a Sacrament day, it may be,
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or in the time of sicknesse, or when they are affected with some Sermon, or vpon such an occasion;
or in the time of sickness, or when they Are affected with Some Sermon, or upon such an occasion;
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but, if thy faith were right, it would hold out, it would cleaue to CHRIST, it would goe thorow with all tryals, thou wouldest receiue no denyall, it would continue waiting vpon him. This is the fourth signe.
but, if thy faith were right, it would hold out, it would cleave to CHRIST, it would go thorough with all trials, thou Wouldst receive no denial, it would continue waiting upon him. This is the fourth Signen.
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Last of all, you shall know faith by the concomitants of it; and they are foure; Loue, Hope, Joy, and Humility. Last of all, you shall know faith by the concomitants of it; and they Are foure; Love, Hope, Joy, and Humility.
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If there bee Faith, if thy Faith be good, it will alwaies haue Loue joyned with it;
If there be Faith, if thy Faith be good, it will always have Love joined with it;
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as the Apostle Peter saith, in 1 Pet. 1.8. Whom though you have not seene, yet you loue him. as the Apostle Peter Says, in 1 Pet. 1.8. Whom though you have not seen, yet you love him.
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And you know the place in Galath. 5. Faith which worketh by loue.
And you know the place in Galatians. 5. Faith which works by love.
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That is, Faith which begets Loue, and such a Loue as sets a man on worke.
That is, Faith which begets Love, and such a Love as sets a man on work.
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But it is a thing that needeth no prouing: you cannot deny it:
But it is a thing that needs no proving: you cannot deny it:
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you know how they are joyned together in the first to the Corinthians, chap. 13. Faith, Hope, and Loue.
you know how they Are joined together in the First to the Corinthians, chap. 13. Faith, Hope, and Love.
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And it must needes be so, that, if thy faith be good, it will haue Loue joyned with it.
And it must needs be so, that, if thy faith be good, it will have Love joined with it.
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For, if thy faith bee right, thou lookest on GOD as vpon a friend, as vpon a Father;
For, if thy faith be right, thou Lookest on GOD as upon a friend, as upon a Father;
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now thou lookest vpon CHRIST as on one that is married to thee;
now thou Lookest upon CHRIST as on one that is married to thee;
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thou lookest on him as vpon one that loues thee, and hath giuen himselfe for thee.
thou Lookest on him as upon one that loves thee, and hath given himself for thee.
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Now if thou see this, and art perswaded of this indeede, if thou thinke and art perswaded indeede that he loues thee, loue will beget loue, as fire begets fire.
Now if thou see this, and art persuaded of this indeed, if thou think and art persuaded indeed that he loves thee, love will beget love, as fire begets fire.
av cs pns21 vvb d, cc vb2r vvn pp-f d av, cs pns21 vvb cc n1 vvd av cst pns31 vvz pno21, n1 vmb vvi n1, c-acp n1 vvz n1.
(13) sermon (DIV2)
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Therefore, if thou wouldst know whether thou hast taken Christ indeede, consider whether thou loue him or no.
Therefore, if thou Wouldst know whither thou hast taken christ indeed, Consider whither thou love him or no.
av, cs pns21 vmd2 vvi cs pns21 vh2 vvn np1 av, vvb cs pns21 vvb pno31 cc uh-dx.
(13) sermon (DIV2)
468
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But you will say you loue CHRIST. I hope there is no great question of that.
But you will say you love CHRIST. I hope there is no great question of that.
p-acp pn22 vmb vvi pn22 n1 np1. pns11 vvb a-acp vbz dx j n1 pp-f d.
(13) sermon (DIV2)
469
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Salomon saith, Euery man will make shew for fashions sake, of goodnesse, but where can you finde a faithfull man? So may I say of Loue: Solomon Says, Every man will make show for fashions sake, of Goodness, but where can you find a faithful man? So may I say of Love:
np1 vvz, d n1 vmb vvi vvi p-acp ng1 n1, pp-f n1, cc-acp q-crq vmb pn22 vvi dt j n1? av vmb pns11 vvb pp-f n1:
(13) sermon (DIV2)
470
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Euery man saith, hee loues, but where shall one finde one that doth loue indeede? Therefore consider, doest thou loue in good earnest.
Every man Says, he loves, but where shall one find one that does love indeed? Therefore Consider, dost thou love in good earnest.
d n1 vvz, pns31 vvz, cc-acp q-crq vmb pi vvi pi cst vdz vvi av? av vvb, vd2 pns21 vvi p-acp j n1.
(13) sermon (DIV2)
470
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You will say, How shall I know it? It is not a place now to stand to giue notes of Loue:
You will say, How shall I know it? It is not a place now to stand to give notes of Love:
pn22 vmb vvi, q-crq vmb pns11 vvi pn31? pn31 vbz xx dt n1 av pc-acp vvi pc-acp vvi n2 pp-f n1:
(13) sermon (DIV2)
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we will only shew now, that Loue is a sure companion of Faith, and that Faith is not good, we will only show now, that Love is a sure Companion of Faith, and that Faith is not good,
pns12 vmb av-j vvi av, cst n1 vbz dt j n1 pp-f n1, cc d n1 vbz xx j,
(13) sermon (DIV2)
472
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if Loue be not there, But yet I say, if thou loue him, thou shalt find that in thine owne heart, thou needest not goe far for a tryall of that.
if Love be not there, But yet I say, if thou love him, thou shalt find that in thine own heart, thou Needest not go Far for a trial of that.
cs n1 vbb xx a-acp, cc-acp av pns11 vvb, cs pns21 vvb pno31, pns21 vm2 vvi cst p-acp po21 d n1, pns21 vv2 xx vvi av-j p-acp dt n1 pp-f d.
(13) sermon (DIV2)
472
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Loue is the most sensible, the most quicke, and most active affection of all others.
Love is the most sensible, the most quick, and most active affection of all Others.
n1 vbz dt av-ds j, dt av-ds j, cc av-ds j n1 pp-f d n2-jn.
(13) sermon (DIV2)
473
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Consider, if thou loue any creature, or any thing, any man or woman, doest thou not feele thy affection stirring in thee? doest thou not find thy heart thus longing after them whom thou affectest? thou delightest to be in their company, in their presence, thou desireth to be with them.
Consider, if thou love any creature, or any thing, any man or woman, dost thou not feel thy affection stirring in thee? dost thou not find thy heart thus longing After them whom thou affectest? thou delightest to be in their company, in their presence, thou Desires to be with them.
np1, cs pns21 vvb d n1, cc d n1, d n1 cc n1, vd2 pns21 xx vvi po21 n1 vvg p-acp pno21? vd2 pns21 xx vvi po21 n1 av vvg p-acp pno32 r-crq pns21 vv2? pns21 vv2 pc-acp vbi p-acp po32 n1, p-acp po32 n1, pns21 vvz pc-acp vbi p-acp pno32.
(13) sermon (DIV2)
473
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So that, if a strangenesse growe between you at any time, thy heart is not at ease till all be right againe betweene you:
So that, if a strangeness grow between you At any time, thy heart is not At ease till all be right again between you:
av cst, cs dt n1 vvi p-acp pn22 p-acp d n1, po21 n1 vbz xx p-acp n1 p-acp d vbb j-jn av p-acp pn22:
(13) sermon (DIV2)
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So, doest thou loue the Lord Iesus? Doest thou keepe his Commandements? Doth a man professe to loue GOD,
So, dost thou love the Lord Iesus? Dost thou keep his commandments? Does a man profess to love GOD,
av, vd2 pns21 vvi dt n1 np1? vd2 pns21 vvi po31 n2? vdz dt n1 vvb pc-acp vvi np1,
(13) sermon (DIV2)
473
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and cares not to vexe him, and anger him?
and Cares not to vex him, and anger him?
cc vvz xx pc-acp vvi pno31, cc vvi pno31?
(13) sermon (DIV2)
473
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Againe, Doest thou hate sinne? Doest thou thinke to loue GOD, and not to hate that, which he hateth? If a man loue GOD, he is holy and pure,
Again, Dost thou hate sin? Dost thou think to love GOD, and not to hate that, which he hates? If a man love GOD, he is holy and pure,
av, vd2 pns21 vvi n1? vd2 pns21 vvi pc-acp vvi np1, cc xx pc-acp vvi d, r-crq pns31 vvz? cs dt n1 n1 np1, pns31 vbz j cc j,
(13) sermon (DIV2)
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and there is no man that loues the one contrary, but he must needes hate the other.
and there is no man that loves the one contrary, but he must needs hate the other.
cc pc-acp vbz dx n1 cst vvz dt crd j-jn, cc-acp pns31 vmb av vvi dt j-jn.
(13) sermon (DIV2)
474
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There is no man that loues light, but he must hate darknesse.
There is no man that loves Light, but he must hate darkness.
pc-acp vbz dx n1 cst ng1 n1, cc-acp pns31 vmb vvi n1.
(13) sermon (DIV2)
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If thou loue GOD, in his person, in his purity, in his holinesse, thou must hate sinne; and this hatred is generall;
If thou love GOD, in his person, in his purity, in his holiness, thou must hate sin; and this hatred is general;
cs pns21 vvb np1, p-acp po31 n1, p-acp po31 n1, p-acp po31 n1, pns21 vmb vvi n1; cc d n1 vbz j;
(13) sermon (DIV2)
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thou wilt hate all sinne, if thou hate any, and hatred will breede the destruction of a thing.
thou wilt hate all sin, if thou hate any, and hatred will breed the destruction of a thing.
pns21 vm2 vvi d n1, cs pns21 vvb d, cc n1 vmb vvi dt n1 pp-f dt n1.
(13) sermon (DIV2)
474
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Againe, Doest thou loue GOD? art thou willing to doe any thing for his sake? Doest thou reckon matters of greatest difficulty easie to doe;
Again, Dost thou love GOD? art thou willing to do any thing for his sake? Dost thou reckon matters of greatest difficulty easy to do;
av, vd2 pns21 vvi np1? vb2r pns21 j pc-acp vdi d n1 p-acp po31 n1? vd2 pns21 vvi n2 pp-f js n1 j pc-acp vdi;
(13) sermon (DIV2)
475
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as Iacob did make it a matter of ease because of loue?
as Iacob did make it a matter of ease Because of love?
c-acp np1 vdd vvi pn31 dt n1 pp-f n1 c-acp pp-f n1?
(13) sermon (DIV2)
475
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Againe, Doest thou loue the Saints, those that are like him, those that are of such a disposition as God is of? Shall a man say hee loues the purity and the holinesse of GOD, which hee hath not seene, which is hidden from his eyes,
Again, Dost thou love the Saints, those that Are like him, those that Are of such a disposition as God is of? Shall a man say he loves the purity and the holiness of GOD, which he hath not seen, which is hidden from his eyes,
av, vd2 pns21 vvi dt n2, d cst vbr av-j pno31, d cst vbr pp-f d dt n1 c-acp np1 vbz pp-f? vmb dt n1 vvb pns31 vvz dt n1 cc dt n1 pp-f np1, r-crq pns31 vhz xx vvn, r-crq vbz vvn p-acp po31 n2,
(13) sermon (DIV2)
476
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when he doth not loue the holinesse and the purity that hee sees in his Saints? For there it is taught in a visible manner in the creature, where you may see it more proportionable to you.
when he does not love the holiness and the purity that he sees in his Saints? For there it is taught in a visible manner in the creature, where you may see it more proportionable to you.
c-crq pns31 vdz xx vvi dt n1 cc dt n1 cst pns31 vvz p-acp po31 n2? p-acp a-acp pn31 vbz vvn p-acp dt j n1 p-acp dt n1, c-crq pn22 vmb vvi pn31 av-dc j p-acp pn22.
(13) sermon (DIV2)
476
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It is a hundred times more easie to loue godlinesse in the Saints, then in GOD himselfe,
It is a hundred times more easy to love godliness in the Saints, then in GOD himself,
pn31 vbz dt crd n2 av-dc j pc-acp vvi n1 p-acp dt n2, av p-acp np1 px31,
(13) sermon (DIV2)
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because hee is remote farre from vs, and they are amongst vs, and are visibly seene.
Because he is remote Far from us, and they Are among us, and Are visibly seen.
c-acp pns31 vbz j av-j p-acp pno12, cc pns32 vbr p-acp pno12, cc vbr av-j vvn.
(13) sermon (DIV2)
476
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Therefore, except thou loue the Saints, which thou seest holinesse in;
Therefore, except thou love the Saints, which thou See holiness in;
av, c-acp pns21 vvb dt n2, r-crq pns21 vv2 n1 p-acp;
(13) sermon (DIV2)
476
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except thou seest thy heart inwardly, to loue them with a naturall affection, as it were, that thou louest them whether thou wilt or no, thou doest but pretend.
except thou See thy heart inwardly, to love them with a natural affection, as it were, that thou love them whither thou wilt or no, thou dost but pretend.
c-acp pns21 vv2 po21 n1 av-j, pc-acp vvi pno32 p-acp dt j n1, c-acp pn31 vbdr, cst pns21 vvb pno32 cs pns21 vm2 cc uh-dx, pns21 vd2 p-acp vvi.
(13) sermon (DIV2)
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Againe, Doest thou loue CHRIST? Art thou willing to part with any thing for his sake? Loue is bountifull: Thou sayest thou louest GOD:
Again, Dost thou love CHRIST? Art thou willing to part with any thing for his sake? Love is bountiful: Thou Sayest thou love GOD:
av, vd2 pns21 vvi np1? vb2r pns21 j pc-acp vvi p-acp d n1 p-acp po31 n1? n1 vbz j: pns21 vv2 pns21 vvb np1:
(13) sermon (DIV2)
477
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What if he will haue some of thy wealth? What if he will haue thy credit? What if he will haue thy liberty for his sake? If thou loue him, thou wilt be content to doe it.
What if he will have Some of thy wealth? What if he will have thy credit? What if he will have thy liberty for his sake? If thou love him, thou wilt be content to do it.
r-crq cs pns31 vmb vhi d pp-f po21 n1? q-crq cs pns31 vmb vhi po21 n1? q-crq cs pns31 vmb vhi po21 n1 p-acp po31 n1? cs pns21 vvb pno31, pns21 vm2 vbi j pc-acp vdi pn31.
(13) sermon (DIV2)
477
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Therefore, consider if faith haue begotten such a loue in thee, so that thou canst truly say,
Therefore, Consider if faith have begotten such a love in thee, so that thou Canst truly say,
av, vvb cs n1 vhb vvn d dt n1 p-acp pno21, av cst pns21 vm2 av-j vvi,
(13) sermon (DIV2)
477
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though thou hast not seene him, yet thou louest him. The second concomitant of Faith, is Hope:
though thou hast not seen him, yet thou love him. The second concomitant of Faith, is Hope:
cs pns21 vh2 xx vvn pno31, av pns21 vvb pno31. dt ord n1 pp-f n1, vbz n1:
(13) sermon (DIV2)
477
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If thou hast Faith, thou hast Hope. If thou hast Faith, thou hast Hope.
cs pns21 vh2 n1, pns21 vh2 n1.
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And this distinguisheth a Christians faith from the faith of Reprobates, from the faith of Deuils, from the temporary faith that others are capable of:
And this Distinguisheth a Christians faith from the faith of Reprobates, from the faith of Devils, from the temporary faith that Others Are capable of:
cc d vvz dt np1 n1 p-acp dt n1 pp-f n2-jn, p-acp dt n1 pp-f n2, p-acp dt j n1 cst n2-jn vbr j pp-f:
(13) sermon (DIV2)
478
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you know, the Deuils beleeue and tremble: He saith not, The Deuils beleeue and hope;
you know, the Devils believe and tremble: He Says not, The Devils believe and hope;
pn22 vvb, dt n2 vvb cc vvi: pns31 vvz xx, dt n2 vvb cc vvi;
(13) sermon (DIV2)
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for that they doe not, Hope is a property of Faith, where there is Faith there is Hope.
for that they do not, Hope is a property of Faith, where there is Faith there is Hope.
c-acp cst pns32 vdb xx, n1 vbz dt n1 pp-f n1, c-crq pc-acp vbz n1 pc-acp vbz n1.
(13) sermon (DIV2)
478
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Now you must know, that a man hath neuer faith to beleeue, but hee hath hope, which makes him expect what he beleeues.
Now you must know, that a man hath never faith to believe, but he hath hope, which makes him expect what he believes.
av pn22 vmb vvi, cst dt n1 vhz av-x n1 pc-acp vvi, cc-acp pns31 vhz n1, r-crq vvz pno31 vvi r-crq pns31 vvz.
(13) sermon (DIV2)
478
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If a man haue a promise of so much money which he needes, he hopes for the performance of it,
If a man have a promise of so much money which he needs, he hope's for the performance of it,
cs dt n1 vhi dt n1 pp-f av d n1 r-crq pns31 vvz, pns31 vvz p-acp dt n1 pp-f pn31,
(13) sermon (DIV2)
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and quiets himselfe, when he casts his thoughts vpon it, hee is at rest: when a man beleeues it, hee hopes for it.
and quiets himself, when he Cast his thoughts upon it, he is At rest: when a man believes it, he hope's for it.
cc vvz px31, c-crq pns31 vvz po31 n2 p-acp pn31, pns31 vbz p-acp n1: c-crq dt n1 vvz pn31, pns31 vvz p-acp pn31.
(13) sermon (DIV2)
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Take an Heyre that hath such possessions, which is yet a Ward, and is yong, he hath not the Land in possession;
Take an Heir that hath such possessions, which is yet a Ward, and is young, he hath not the Land in possession;
vvb dt n1 cst vhz d n2, r-crq vbz av dt n1, cc vbz j, pns31 vhz xx dt n1 p-acp n1;
(13) sermon (DIV2)
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but (marke) what hope he hath, it is not a vaine hope, but such a hope as puts other conceits in him then other men haue, puts another fashion vpon his actions, it makes him neglect many good things he would doe;
but (mark) what hope he hath, it is not a vain hope, but such a hope as puts other conceits in him then other men have, puts Another fashion upon his actions, it makes him neglect many good things he would do;
cc-acp (n1) r-crq n1 pns31 vhz, pn31 vbz xx dt j n1, cc-acp d dt n1 c-acp vvz j-jn n2 p-acp pno31 av j-jn n2 vhb, vvz j-jn n1 p-acp po31 n2, pn31 vvz pno31 vvi d j n2 pns31 vmd vdi;
(13) sermon (DIV2)
478
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he will not be of such a calling, he will not be diligent: for hee hopes, he makes account of it:
he will not be of such a calling, he will not be diligent: for he hope's, he makes account of it:
pns31 vmb xx vbi pp-f d dt n1, pns31 vmb xx vbi j: c-acp pns31 vvz, pns31 vvz n1 pp-f pn31:
(13) sermon (DIV2)
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See how such things worke vpon a man, which he is not to haue in 7 or 8 yeeres after, perhaps.
See how such things work upon a man, which he is not to have in 7 or 8 Years After, perhaps.
vvb c-crq d n2 vvb p-acp dt n1, r-crq pns31 vbz xx pc-acp vhi p-acp crd cc crd n2 a-acp, av.
(13) sermon (DIV2)
478
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So thou hopest for Heauen, it is not a vaine hope, but it is a hope that will ma•e thee carry thy selfe after another fashion, it will make thee so minded, that thou wilt haue an eye to it,
So thou hopest for Heaven, it is not a vain hope, but it is a hope that will ma•e thee carry thy self After Another fashion, it will make thee so minded, that thou wilt have an eye to it,
np1 pns21 vv2 p-acp n1, pn31 vbz xx dt j n1, cc-acp pn31 vbz dt n1 cst vmb vvi pno21 vvi po21 n1 p-acp j-jn n1, pn31 vmb vvi pno21 av vvn, cst pns21 vm2 vhi dt n1 p-acp pn31,
(13) sermon (DIV2)
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and euery man that lookes on •hee, may see that thou hast an eye to it:
and every man that looks on •hee, may see that thou hast an eye to it:
cc d n1 cst vvz p-acp uh, vmb vvi cst pns21 vh2 dt n1 p-acp pn31:
(13) sermon (DIV2)
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So that faith is accompanied by Hope.
So that faith is accompanied by Hope.
av cst n1 vbz vvn p-acp n1.
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But now you must not say, that if a man hope, therefore there is no feare mingled with it:
But now you must not say, that if a man hope, Therefore there is no Fear mingled with it:
p-acp av pn22 vmb xx vvi, cst cs dt n1 n1, av pc-acp vbz dx n1 vvn p-acp pn31:
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for you must know, that a man may haue Hope that is true and good, and yet may haue feare mingled with it.
for you must know, that a man may have Hope that is true and good, and yet may have Fear mingled with it.
c-acp pn22 vmb vvi, cst dt n1 vmb vhi n1 cst vbz j cc j, cc av vmb vhi n1 vvn p-acp pn31.
(13) sermon (DIV2)
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For this you must know, that if there be nothing but hope, it is a signe that that Hope is not good.
For this you must know, that if there be nothing but hope, it is a Signen that that Hope is not good.
p-acp d pn22 vmb vvi, cst cs pc-acp vbb pix p-acp n1, pn31 vbz dt n1 cst d n1 vbz xx j.
(13) sermon (DIV2)
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And therefore thou hast so little reason to be discouraged, because thou hast some feare mingled with thy hope, that thou hast the more cause to hope,
And Therefore thou hast so little reason to be discouraged, Because thou hast Some Fear mingled with thy hope, that thou hast the more cause to hope,
cc av pns21 vh2 av j n1 pc-acp vbi vvn, c-acp pns21 vh2 d n1 vvn p-acp po21 n1, cst pns21 vh2 dt av-dc n1 pc-acp vvi,
(13) sermon (DIV2)
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and to thinke that thy hope is good, because there is feare mingled with it: for know, that there is a certaine sort of men, that haue neither faith, hope, nor feare;
and to think that thy hope is good, Because there is Fear mingled with it: for know, that there is a certain sort of men, that have neither faith, hope, nor Fear;
cc pc-acp vvi d po21 n1 vbz j, c-acp pc-acp vbz n1 vvn p-acp pn31: p-acp vvi, cst pc-acp vbz dt j n1 pp-f n2, cst vhb dx n1, vvb, ccx n1;
(13) sermon (DIV2)
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as Atheists, that haue some hope, but no feare; as Deuils and desperate men, that haue some feare, but no hope;
as Atheists, that have Some hope, but no Fear; as Devils and desperate men, that have Some Fear, but no hope;
c-acp n2, cst vhb d n1, cc-acp dx n1; c-acp n2 cc j n2, cst vhb d n1, cc-acp dx n1;
(13) sermon (DIV2)
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as presumptuous men, which haue but a shaddow of faith: But those that haue hope, and feare mingled with it;
as presumptuous men, which have but a shadow of faith: But those that have hope, and Fear mingled with it;
c-acp j n2, r-crq vhb p-acp dt n1 pp-f n1: cc-acp d cst vhb n1, cc n1 vvn p-acp pn31;
(13) sermon (DIV2)
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that is, those may rather hope, that that hope which they haue, they may be so much the more confirmed in it,
that is, those may rather hope, that that hope which they have, they may be so much the more confirmed in it,
cst vbz, d vmb av-c vvi, cst d n1 r-crq pns32 vhb, pns32 vmb vbi av av-d dt av-dc vvn p-acp pn31,
(13) sermon (DIV2)
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because they haue some feare mingled with it. Therefore consider, whether thou haue hope or no:
Because they have Some Fear mingled with it. Therefore Consider, whither thou have hope or no:
c-acp pns32 vhb d n1 vvn p-acp pn31. av vvi, cs pns21 vhb n1 cc dx:
(13) sermon (DIV2)
478
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Consider in what manner it is joyned with faith.
Consider in what manner it is joined with faith.
vvb p-acp r-crq n1 pn31 vbz vvn p-acp n1.
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When thou beleeuest that CHRIST is thine, that Heauen is thine, that thy sinnes are forgiuen,
When thou Believest that CHRIST is thine, that Heaven is thine, that thy Sins Are forgiven,
c-crq pns21 vv2 cst np1 vbz png21, cst n1 vbz png21, cst po21 n2 vbr vvn,
(13) sermon (DIV2)
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and that thou art a sonne of GOD, but these things thou hast not yet, thou art as any other man, there is no difference betweene thee and them, thou hast no more in possession then other men, that walke with thee;
and that thou art a son of GOD, but these things thou hast not yet, thou art as any other man, there is no difference between thee and them, thou hast no more in possession then other men, that walk with thee;
cc cst pns21 vb2r dt n1 pp-f np1, cc-acp d n2 pns21 vh2 xx av, pns21 vb2r p-acp d j-jn n1, pc-acp vbz dx n1 p-acp pno21 cc pno32, pns21 vh2 dx dc p-acp n1 av j-jn n2, cst vvb p-acp pno21;
(13) sermon (DIV2)
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now comes in Hope, and that expecteth that which is to come, that holds vp thy head,
now comes in Hope, and that Expects that which is to come, that holds up thy head,
av vvz p-acp n1, cc d vvz cst r-crq vbz pc-acp vvi, cst vvz a-acp po21 n1,
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as it were, that, though you haue nothing at all for the present, yet that Hope will comfort you, that though you haue troubles,
as it were, that, though you have nothing At all for the present, yet that Hope will Comfort you, that though you have Troubles,
c-acp pn31 vbdr, cst, cs pn22 vhb pix p-acp d c-acp dt j, av d n1 vmb vvi pn22, cst cs pn22 vhb n2,
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479
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and crosses, and a thousand things more, to obscure and blot your faith, and the waues goe ouer your head, that you are ready to be drowned, this hope holds you aboue the water,
and Crosses, and a thousand things more, to Obscure and blot your faith, and the waves go over your head, that you Are ready to be drowned, this hope holds you above the water,
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and makes you expect with comfort that which is to come:
and makes you expect with Comfort that which is to come:
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and not so onely, but, I say, it is a liuely hope, a hope that sets a man aworke, a hope that purgeth him.
and not so only, but, I say, it is a lively hope, a hope that sets a man awork, a hope that Purgeth him.
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For, you know, that that a man hopes for, he will endeuour to bring it to passe, it is such a hope as will not faile you,
For, you know, that that a man hope's for, he will endeavour to bring it to pass, it is such a hope as will not fail you,
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but will continue as well as Faith it selfe. Thirdly, the third concomitant of Faith is Joy: Romanes 15.13. The GOD of hope fill you with joy, through beleeuing.
but will continue as well as Faith it self. Thirdly, the third concomitant of Faith is Joy: Romans 15.13. The GOD of hope fill you with joy, through believing.
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If you haue beleeued, you haue Joy. So in the first of Peter, chap. 1. vers. 8. In whom you haue beleeued:
If you have believed, you have Joy. So in the First of Peter, chap. 1. vers. 8. In whom you have believed:
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(saith hee) Whom, though you haue not seene, yet you beleeue in him, and ioy with ioy vnspeakable and glorious.
(Says he) Whom, though you have not seen, yet you believe in him, and joy with joy unspeakable and glorious.
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(As if hee should say) If you beleeue in him, you shall know it by this,
(As if he should say) If you believe in him, you shall know it by this,
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Whether doe you reioyce in him, or no? Consider that, where there is Faith, there is Joy.
Whither do you rejoice in him, or no? Consider that, where there is Faith, there is Joy.
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And it must needes be so: As, you know, he that had the Pearle went away reioycing;
And it must needs be so: As, you know, he that had the Pearl went away rejoicing;
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and the Kingdome of GOD consisteth in Joy, and Peace, and Righteousnesse. And therefore, where there is Faith, there certainely is Joy.
and the Kingdom of GOD Consisteth in Joy, and Peace, and Righteousness. And Therefore, where there is Faith, there Certainly is Joy.
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And therefore consider, and examine thine owne case:
And Therefore Consider, and examine thine own case:
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Hast thou this reioycing in CHRIST? this reioycing in the Doctrine of Justification, and forgiuenesse of sins.
Hast thou this rejoicing in CHRIST? this rejoicing in the Doctrine of Justification, and forgiveness of Sins.
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If we should examine mens faith by this, we should finde that there is but a little Faith in the World.
If we should examine men's faith by this, we should find that there is but a little Faith in the World.
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Examine your selues, you that now heare mee, that heare this Doctrine of Faith; it may bee it hath been burthensome vnto you;
Examine your selves, you that now hear me, that hear this Doctrine of Faith; it may be it hath been burdensome unto you;
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it may be it is a thing you care not for;
it may be it is a thing you care not for;
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To heare of Iustification, and forgiuenesse of sinnes, they are things at the least, that, it may be, you take no great paines for;
To hear of Justification, and forgiveness of Sins, they Are things At the least, that, it may be, you take no great pains for;
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you doe not study them, you doe not prize them much:
you do not study them, you do not prize them much:
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but, if you were forgiuen indeed, you would prefer it before all other ioy, it would comfort you aboue any thing.
but, if you were forgiven indeed, you would prefer it before all other joy, it would Comfort you above any thing.
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If you would say, what you would heare aboue all things else, you would heare of matter of forgiuenesse.
If you would say, what you would hear above all things Else, you would hear of matter of forgiveness.
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A man now that hath knowne the bitternesse of sinne, and afterwards comes to the assurance of forgiuenesse, (that is) to haue Faith indeed, I say, he will reioyce in it aboue all things else:
A man now that hath known the bitterness of sin, and afterwards comes to the assurance of forgiveness, (that is) to have Faith indeed, I say, he will rejoice in it above all things Else:
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all worldly ioy would be nothing to it. Therefore consider whether thou haue such a Faith or no;
all worldly joy would be nothing to it. Therefore Consider whither thou have such a Faith or no;
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if thou haue not, certainely thou hast not Faith; and it is a sure signe that will not deceiue you;
if thou have not, Certainly thou hast not Faith; and it is a sure Signen that will not deceive you;
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There is no man that hath it, that hath not Faith; and wheresoeuer there is Faith indeede, there is extraordinary great reioycing in CHRIST.
There is no man that hath it, that hath not Faith; and wheresoever there is Faith indeed, there is extraordinary great rejoicing in CHRIST.
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But, you will say, Many a man may haue Ioy; the second ground receiued the Word with ioy:
But, you will say, Many a man may have Joy; the second ground received the Word with joy:
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and those that followed Iohn the Baptist, reioyced in his light: and in Heb. 6. the Apostle saith, they haue tasted of the good Word of God ; they haue tasted with sweetnesse;
and those that followed John the Baptist, rejoiced in his Light: and in Hebrew 6. the Apostle Says, they have tasted of the good Word of God; they have tasted with sweetness;
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that is, they haue had ioy in it. It is true, we confesse there is a false ioy:
that is, they have had joy in it. It is true, we confess there is a false joy:
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and therefore, if thou wouldst know whether the ioy which thou hast be good or no, consider these three things.
and Therefore, if thou Wouldst know whither the joy which thou hast be good or no, Consider these three things.
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First, consider whether thy faith hold out in tribulation or no. Therefore the Apostle addes, Rom. 5.3. not only so, but we reioyce also in tribulation.
First, Consider whither thy faith hold out in tribulation or no. Therefore the Apostle adds, Rom. 5.3. not only so, but we rejoice also in tribulation.
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As if he should say, those that are hypocrites, those that haue a false faith, there may be much reioycing in them for a while, but we reioyce in tribulations;
As if he should say, those that Are Hypocrites, those that have a false faith, there may be much rejoicing in them for a while, but we rejoice in tribulations;
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yea, we not onely reioyce in tribulation, but our ioy is increased by them, they are as fuell, they adde to our ioy:
yea, we not only rejoice in tribulation, but our joy is increased by them, they Are as fuel, they add to our joy:
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as in Act. 5. the Disciples went away reioycing, because they were accounted worthy to suffer for Christ.
as in Act. 5. the Disciples went away rejoicing, Because they were accounted worthy to suffer for christ.
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Wheras the second ground, when persecution comes, there is an end of their ioy. Therefore consider whether thy ioy will hold out or no. Againe, consider the greatnesse thereof:
Whereas the second ground, when persecution comes, there is an end of their joy. Therefore Consider whither thy joy will hold out or no. Again, Consider the greatness thereof:
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you know those words are added, 1 Pet. 1.8. reioycing with Ioy vnspeakable and glorious.
you know those words Are added, 1 Pet. 1.8. rejoicing with Joy unspeakable and glorious.
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If it bee right Joy, it will bee such a great Joy, it will exceede all other, it will be like to that ioy in Haruest,
If it be right Joy, it will be such a great Joy, it will exceed all other, it will be like to that joy in Harvest,
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as Isay speakes, it will be a Joy vnspeakeable for the greatnesse of it;
as Saiah speaks, it will be a Joy unspeakable for the greatness of it;
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such a Joy, that at the least is so great, that whatsoeuer comes, yet it exceedes it.
such a Joy, that At the least is so great, that whatsoever comes, yet it exceeds it.
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the other temporary Christian may haue joy, but it is not so great, but some other joy will come,
the other temporary Christian may have joy, but it is not so great, but Some other joy will come,
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and ouercome it, and drowne it, and put it out.
and overcome it, and drown it, and put it out.
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Therefore, in the second ground, as their humiliation was slight, so was their Faith, they had a little humiliation for their sinnes,
Therefore, in the second ground, as their humiliation was slight, so was their Faith, they had a little humiliation for their Sins,
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and they tooke CHRIST in a more remisse manner. And as their Faith was, so was their joy, all slight.
and they took CHRIST in a more remiss manner. And as their Faith was, so was their joy, all slight.
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But now, when Faith is sound and good, that Joy is accordingly great; it is a great Joy, that, at the least, ouercomes all other;
But now, when Faith is found and good, that Joy is accordingly great; it is a great Joy, that, At the least, overcomes all other;
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that, take what joy you will, if a man could haue an earthly Kingdome heere, if a man could haue as great pleasure here as mans nature is capable of,
that, take what joy you will, if a man could have an earthly Kingdom Here, if a man could have as great pleasure Here as men nature is capable of,
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if he had neuer so much praise, and glory of men, (these things wee naturally rejoyce in) a right Christian, that hath Faith indeed, will not so rejoyce in these,
if he had never so much praise, and glory of men, (these things we naturally rejoice in) a right Christian, that hath Faith indeed, will not so rejoice in these,
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but that he will rejoyce in CHRIST aboue them.
but that he will rejoice in CHRIST above them.
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If thy Joy therefore be so great, that it ouercome and exceede all other, be sure that Joy is good.
If thy Joy Therefore be so great, that it overcome and exceed all other, be sure that Joy is good.
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But yet we must haue one thing more in Joy. In whom, though you haue not seene, yet you joy with Joy vnspeakable and glorious.
But yet we must have one thing more in Joy. In whom, though you have not seen, yet you joy with Joy unspeakable and glorious.
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That is, if it be such a Joy as is right indeed, which is a testimony of faith, that it is a signe thou beleeuest, it is a Joy that is glorious, it is a Joy that is glorious and spirituall.
That is, if it be such a Joy as is right indeed, which is a testimony of faith, that it is a Signen thou Believest, it is a Joy that is glorious, it is a Joy that is glorious and spiritual.
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Now an hypocrite may rejoyce, he may rejoyce in Christ, he may rejoyce in the Kingdome of GOD,
Now an hypocrite may rejoice, he may rejoice in christ, he may rejoice in the Kingdom of GOD,
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and the assurance he hath of it, and he may reioyce in the hope that he hath that his sins are forgiuen;
and the assurance he hath of it, and he may rejoice in the hope that he hath that his Sins Are forgiven;
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but all this while, he reioyceth after a carnall manner:
but all this while, he rejoices After a carnal manner:
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as, you know, a man may reioyce in spirituall things after a carnall manner, as a man may reioyce in a carnall thing after a spirituall manner.
as, you know, a man may rejoice in spiritual things After a carnal manner, as a man may rejoice in a carnal thing After a spiritual manner.
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Therefore the ioy of Hypocrites, when it is at the best, it is but a carnall ioy;
Therefore the joy of Hypocrites, when it is At the best, it is but a carnal joy;
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there is something there that his flesh is able to reioyce in, it may be he had some feare and terrour in his conscience,
there is something there that his Flesh is able to rejoice in, it may be he had Some Fear and terror in his conscience,
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and after this comes a perswasion perhaps that his sinnes are forgiuen him, and that he is in a good estate, that same fleshly feare and griefe before, that worldly feare and griefe will haue a Joy answerable to it, a naturall ioy,
and After this comes a persuasion perhaps that his Sins Are forgiven him, and that he is in a good estate, that same fleshly Fear and grief before, that worldly Fear and grief will have a Joy answerable to it, a natural joy,
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and yet it may be great, it may be a great flash of ioy, that may be as a Land-flood, make a great shew, which because it hath no spring, is soone dryed vp,
and yet it may be great, it may be a great flash of joy, that may be as a Landflood, make a great show, which Because it hath no spring, is soon dried up,
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but it makes a great flash:
but it makes a great flash:
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and therefore in that, Heb. 6. they tasted of the good Word of God, and of the powers of the world to come.
and Therefore in that, Hebrew 6. they tasted of the good Word of God, and of the Powers of the world to come.
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I take this to be the meaning of it, (not as it is commonly interpreted, That an Hypocrite may taste of the good Word of God, and of spirituall priuiledges, he may taste of them,
I take this to be the meaning of it, (not as it is commonly interpreted, That an Hypocrite may taste of the good Word of God, and of spiritual privileges, he may taste of them,
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but not drinke deepe of them, but this is certainely the meaning of the place,) They tasted some things in the good Word of God, which was sweet to them.
but not drink deep of them, but this is Certainly the meaning of the place,) They tasted Some things in the good Word of God, which was sweet to them.
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Now, in such men there is nothing but flesh. (Marke) If a temporary Christian beleeues for a time, he hath ineffectuall faith, in such a man there is nothing but flesh.
Now, in such men there is nothing but Flesh. (Mark) If a temporary Christian believes for a time, he hath ineffectual faith, in such a man there is nothing but Flesh.
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That conclusion must be set downe: and if there be nothing but flesh, there is nothing can taste but flesh;
That conclusion must be Set down: and if there be nothing but Flesh, there is nothing can taste but Flesh;
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for there is nothing else to doe it, and the flesh tastes nothing but objects that sute with it selfe.
for there is nothing Else to do it, and the Flesh tastes nothing but objects that suit with it self.
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What shall we say then? There is somewhat in him that pickes out, that in these spirituall comforts, in these spirituall blessings, in this good Word of GOD, he pickes out that which sutes with his flesh:
What shall we say then? There is somewhat in him that picks out, that in these spiritual comforts, in these spiritual blessings, in this good Word of GOD, he picks out that which suits with his Flesh:
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That is, such a carnall man may be able to reioyce in the Word.
That is, such a carnal man may be able to rejoice in the Word.
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Doe you not thinke that such a good Word of GOD may make carnall men reioyce in it? May he not taste such sweetnesse,
Do you not think that such a good Word of GOD may make carnal men rejoice in it? May he not taste such sweetness,
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as to take vpon him the profession of Religion, and to bring forth fruit, and to hold out long? No doubt there is.
as to take upon him the profession of Religion, and to bring forth fruit, and to hold out long? No doubt there is.
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Are there not such things in that which wee propound in the Gospell? To tell men of a Kingdome of saluation, of the loue of GOD, of the precious promises, of an inheritance, of escaping of Hell;
are there not such things in that which we propound in the Gospel? To tell men of a Kingdom of salvation, of the love of GOD, of the precious promises, of an inheritance, of escaping of Hell;
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may not a fleshly man, a man vnregenerate, may he not see, and reioyce in these? He may;
may not a fleshly man, a man unregenerate, may he not see, and rejoice in these? He may;
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and hath such a taste as is there expressed. Consider now therefore if thy Joy be right;
and hath such a taste as is there expressed. Consider now Therefore if thy Joy be right;
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If it be a signe of faith, if it be good and sound, if it be a Joy that is spirituall and vnspeakable;
If it be a Signen of faith, if it be good and found, if it be a Joy that is spiritual and unspeakable;
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that is, if it be a Joy that is so great as that it exceedes all other joyes;
that is, if it be a Joy that is so great as that it exceeds all other Joys;
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if this Joy doe but hold out in tribulation, it is a certaine signe thy faith is good.
if this Joy do but hold out in tribulation, it is a certain Signen thy faith is good.
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Now, last of all, the last concomitant of Faith is Humility. Now, last of all, the last concomitant of Faith is Humility.
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If thy Faith be right, it will bring that with it, to make thee humble and vile in thine owne eyes:
If thy Faith be right, it will bring that with it, to make thee humble and vile in thine own eyes:
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For what is true faith? It is that which brings CHRIST into the heart, as you haue heard oftentimes;
For what is true faith? It is that which brings CHRIST into the heart, as you have herd oftentimes;
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that which knits Christ and the soule together, it is that which causeth him to come and dwell with thee.
that which knits christ and the soul together, it is that which Causes him to come and dwell with thee.
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Now wheresoeuer Christ comes to dwell, he comes with a light, hee shewes the creature his vilenesse, he makes a man see his sinne, he makes him see what creature he is;
Now wheresoever christ comes to dwell, he comes with a Light, he shows the creature his vileness, he makes a man see his sin, he makes him see what creature he is;
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whereas another that hath great hope, and professeth that he hath much assurance, his heart is lifted vp, and not cast downe.
whereas Another that hath great hope, and Professes that he hath much assurance, his heart is lifted up, and not cast down.
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Such are not men which thinke themselues vile, and naked, and miserable, but they thinke themselues better then other men, they are forwarder then others in any thing, they thinke other men are not like them.
Such Are not men which think themselves vile, and naked, and miserable, but they think themselves better then other men, they Are forwarder then Others in any thing, they think other men Are not like them.
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And therefore they are ready to be more bold and venterous in any thing, they are ready to take vp opinions, they are ready to strike out this way or that way.
And Therefore they Are ready to be more bold and venturous in any thing, they Are ready to take up opinions, they Are ready to strike out this Way or that Way.
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But now a true Christian is humbled with it, because when Christ comes into the heart, he makes a man to see his vilenesse.
But now a true Christian is humbled with it, Because when christ comes into the heart, he makes a man to see his vileness.
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As, you know, when GOD drew neere to Iob, when he came neere him indeed,
As, you know, when GOD drew near to Job, when he Come near him indeed,
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then he abhorred himselfe in dust and ashes, then hee saw what a one he was, he saw not before, he thought the contrary,
then he abhorred himself in dust and Ashes, then he saw what a one he was, he saw not before, he Thought the contrary,
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but when GOD drew neere indeed, that made him manifest.
but when GOD drew near indeed, that made him manifest.
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So it was with Isay, when he saw GOD vpon his Throne, and the Angels about him,
So it was with Saiah, when he saw GOD upon his Throne, and the Angels about him,
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when he saw his holinesse, then, Woe is me, I am vndone, because I am a man of polluted lips:
when he saw his holiness, then, Woe is me, I am undone, Because I am a man of polluted lips:
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He was so before, but when he drew neere to GOD, he saw it.
He was so before, but when he drew near to GOD, he saw it.
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So Peter said, depart from me, I am a sinfull man, when he saw Christ, when Christ came neere him,
So Peter said, depart from me, I am a sinful man, when he saw christ, when christ Come near him,
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when he manifested himselfe in his Diuinity, that he saw GOD in him;
when he manifested himself in his Divinity, that he saw GOD in him;
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for so he did by that Miracle that amazed Peter, and cast him downe, and made him see what hee was.
for so he did by that Miracle that amazed Peter, and cast him down, and made him see what he was.
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So Dauid, when GOD drew neere to him, and promised to build him an House, to giue him a House that should be eternall, to giue him the Messiah, whose Kingdome should neuer end, (for that is included in the giuing him a Kingdome for euer,
So David, when GOD drew near to him, and promised to built him an House, to give him a House that should be Eternal, to give him the Messiah, whose Kingdom should never end, (for that is included in the giving him a Kingdom for ever,
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and a House that should haue no end:) when God vouchsafed him so great a fauour, we see, Dauid was neuer so cast downe as then in the sight of his owne vilenes, he was neuer so little in his own eyes, he neuer said so much as he said then.
and a House that should have no end:) when God vouchsafed him so great a favour, we see, David was never so cast down as then in the sighed of his own vileness, he was never so little in his own eyes, he never said so much as he said then.
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Now, (saith he) what is Dauid? What am I, or what is my Fathers house, that thou shouldst regard me thus, that thou shouldst bring me hitherto? This is Gods manner,
Now, (Says he) what is David? What am I, or what is my Father's house, that thou Shouldst regard me thus, that thou Shouldst bring me hitherto? This is God's manner,
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when he comes into a mans heart, when he speakes peace indeed, when Faith is a right Faith, that brings CHRIST to dwell there;
when he comes into a men heart, when he speaks peace indeed, when Faith is a right Faith, that brings CHRIST to dwell there;
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I say, it makes a man exceeding humble.
I say, it makes a man exceeding humble.
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Therfore the spirit of Christians is a meeke spirit, they are humble, and gentle, they are little in their owne eyes.
Therefore the Spirit of Christians is a meek Spirit, they Are humble, and gentle, they Are little in their own eyes.
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Consider whether thou hast such a disposition bred in thee, or no: it is a signe thy faith is good, if there be;
Consider whither thou hast such a disposition bred in thee, or no: it is a Signen thy faith is good, if there be;
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if there be not, it is a signe thy faith is not true. So much for the signes of faith.
if there be not, it is a Signen thy faith is not true. So much for the Signs of faith.
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I make haste, because I haue one Vse more to adde. If nothing be regarded of GOD but effectuall faith;
I make haste, Because I have one Use more to add. If nothing be regarded of GOD but effectual faith;
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that is, if that be the vertue of faith to be effectuall, or else it is nothing worth,
that is, if that be the virtue of faith to be effectual, or Else it is nothing worth,
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then we should learne hence, not to let that be wanting to our faith which is the excellencie of it, which is the vertue of it, which is the proper quality of it.
then we should Learn hence, not to let that be wanting to our faith which is the excellency of it, which is the virtue of it, which is the proper quality of it.
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As, if it be the vertue of a Horse to goe well; If it be the vertue of a Knife to cut well;
As, if it be the virtue of a Horse to go well; If it be the virtue of a Knife to Cut well;
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If it be the vertue of a Souldier to fight well;
If it be the virtue of a Soldier to fight well;
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or whatsoeuer you will instance in, whatsoeuer vertue it be, or whatsoeuer thing, you labour to find that in it, whatsoeuer be wanting; (for euery thing hath some proper excellency, some speciall vertue wherein the thing consists.) Now, to be effectuall, to be working, to be operatiue,
or whatsoever you will instance in, whatsoever virtue it be, or whatsoever thing, you labour to find that in it, whatsoever be wanting; (for every thing hath Some proper excellency, Some special virtue wherein the thing consists.) Now, to be effectual, to be working, to be operative,
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If this be the vertue of Faith, (as it were) if this be the character and excellency of faith;
If this be the virtue of Faith, (as it were) if this be the character and excellency of faith;
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Let not this therefore be wanting in faith.
Let not this Therefore be wanting in faith.
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What is that then thou shouldst doe? Vse thy faith, set faith aworke, liue by it.
What is that then thou Shouldst do? Use thy faith, Set faith awork, live by it.
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You will say, This is more then I can doe; this is Gods action, he must set faith aworke, and worke this in me. You will say, This is more then I can do; this is God's actium, he must Set faith awork, and work this in me.
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I say, thou art able to doe this of thy selfe, when thou hast faith once. I say, thou art able to do this of thy self, when thou hast faith once.
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I speake to those that haue it, and this exhortation is to you. If you haue faith, vse it:
I speak to those that have it, and this exhortation is to you. If you have faith, use it:
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many haue it, that doe not vse it. This is a thing that you are able to doe:
many have it, that do not use it. This is a thing that you Are able to do:
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For though God worke in you all the worke of faith, as it is receiued; yet know, he doth not worke in you onely, but by you; he makes you instruments:
For though God work in you all the work of faith, as it is received; yet know, he does not work in you only, but by you; he makes you Instruments:
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you are not as dead instruments, but as liuing instrumēts, to moue of your selues. It is true, that before you haue faith you are able to doe nothing;
you Are not as dead Instruments, but as living Instruments, to move of your selves. It is true, that before you have faith you Are able to do nothing;
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but when you haue it once, then you are able to vse it.
but when you have it once, then you Are able to use it.
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Before a man hath life, he is not able to stir, but when he hath life once,
Before a man hath life, he is not able to stir, but when he hath life once,
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then he is able to moue and stir himselfe, for there is life there.
then he is able to move and stir himself, for there is life there.
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when the Lampe is once lighted, you know you may feede it with Oyle, and if you put more Oyle to it, you shall haue the greater flame:
when the Lamp is once lighted, you know you may feed it with Oil, and if you put more Oil to it, you shall have the greater flame:
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There is light, and you may increase it; indeed the difficulty is to light it; and that is Gods worke;
There is Light, and you may increase it; indeed the difficulty is to Light it; and that is God's work;
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he kindles the first fire, hee workes faith in the heart: But now, when thou hast it, learne to vse it.
he kindles the First fire, he works faith in the heart: But now, when thou hast it, Learn to use it.
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Dost thou thinke a necessity lyes vpon vs to vse other Talents that GOD hath put into our hands,
Dost thou think a necessity lies upon us to use other Talents that GOD hath put into our hands,
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and will he not require that thou shouldst vse the Talent of Faith? Wilt thou wrap that in a Napkin,
and will he not require that thou Shouldst use the Talon of Faith? Wilt thou wrap that in a Napkin,
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and let it lye dead by thee? Will not he call thee to an accompt for it? What folly is it, (my brethren) you haue faith, which is so excellent a Grace, able to doe so great things as it is,
and let it lie dead by thee? Will not he call thee to an account for it? What folly is it, (my brothers) you have faith, which is so excellent a Grace, able to do so great things as it is,
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and yet you will not vse it.
and yet you will not use it.
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There are many Christians that haue Faith indeed, and yet will not set it on worke.
There Are many Christians that have Faith indeed, and yet will not Set it on work.
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How great things would it doe, what a reward would it bring? As Aristotle saith of habits, That if a man haue no more but a habit,
How great things would it do, what a reward would it bring? As Aristotle Says of habits, That if a man have no more but a habit,
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and vse it not, there is no difference betweene the wisest man and a foole;
and use it not, there is no difference between the Wisest man and a fool;
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for what are habits for, but for action? what is the Tree for, but for fruit? The habit serues but for the act;
for what Are habits for, but for actium? what is the Tree for, but for fruit? The habit serves but for the act;
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and this is according to the iudgement of Scripture, in Rom. 2. God rewards not men according to the habits they haue, but according to their workes.
and this is according to the judgement of Scripture, in Rom. 2. God rewards not men according to the habits they have, but according to their works.
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Therefore thinke not that thou shalt be rewarded according to thy habits of Faith which thou hast,
Therefore think not that thou shalt be rewarded according to thy habits of Faith which thou hast,
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though it be true that that sanctifies thee, but GOD doth reward vs according to the vse of our faith, according to the workes that our Faith doth bring forth, according to the efficacie of our faith.
though it be true that that Sanctifies thee, but GOD does reward us according to the use of our faith, according to the works that our Faith does bring forth, according to the efficacy of our faith.
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It is true, the taking of Christ is one worke of Faith, thou shouldst set it aworke to doe that;
It is true, the taking of christ is one work of Faith, thou Shouldst Set it awork to do that;
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and besides that, all the workes of sanctification are all workes of Faith; all thy life long, euery houre thou hast somewhat for Faith to doe.
and beside that, all the works of sanctification Are all works of Faith; all thy life long, every hour thou hast somewhat for Faith to do.
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Set thy faith aworke, and thy reward shall be accordingly. And againe, if thou vse not Faith, thou shalt haue little enough of it;
Set thy faith awork, and thy reward shall be accordingly. And again, if thou use not Faith, thou shalt have little enough of it;
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the vsing of it is that which strengthens Faith.
the using of it is that which strengthens Faith.
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It is Gods vsuall manner, when he giues Faith to a man, to giue him exercise, to keepe his Faith breathing, as it were;
It is God's usual manner, when he gives Faith to a man, to give him exercise, to keep his Faith breathing, as it were;
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hee will be sure to haue somewhat wherein hee will put him to it, some tribulation, he will put fire to it, to clense it,
he will be sure to have somewhat wherein he will put him to it, Some tribulation, he will put fire to it, to cleanse it,
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And therefore we should learne to make vse of our Faith, to set it on worke.
And Therefore we should Learn to make use of our Faith, to Set it on work.
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It is a generall Rule in all things, and as true in this, If a man haue an estate, what is he the better to haue it,
It is a general Rule in all things, and as true in this, If a man have an estate, what is he the better to have it,
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if he doe not vse it? To haue a friend, what is a man the better if he doe not vse him? Shall a man be a Fauourite of a Prince,
if he do not use it? To have a friend, what is a man the better if he do not use him? Shall a man be a Favourite of a Prince,
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and get nothing by it? Faith makes a man a Fauourite of GOD, a friend to GOD;
and get nothing by it? Faith makes a man a Favourite of GOD, a friend to GOD;
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and will you make no vse of GOD? It is that which he expects at your hands;
and will you make no use of GOD? It is that which he expects At your hands;
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will you haue GOD in vaine? Shall hee be your GOD, and will you make no vse of his power, of his wisdome, of his ability to hold you vp, to helpe you vpon all occasions? You should make vse of him;
will you have GOD in vain? Shall he be your GOD, and will you make no use of his power, of his Wisdom, of his ability to hold you up, to help you upon all occasions? You should make use of him;
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all that is his, is yours, if you make vse of it by faith.
all that is his, is yours, if you make use of it by faith.
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Againe, shall men haue such priuiledges as we haue by faith, and shall not wee comfort our selues by them? What is it for a man to haue great estates, great Titles of Honor,
Again, shall men have such privileges as we have by faith, and shall not we Comfort our selves by them? What is it for a man to have great estates, great Titles of Honour,
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and Houses, and Lands, if a man doe not thinke vpon them, that these considerations may cheere him? We should doe so with faith, this is the vse of faith.
and Houses, and Lands, if a man do not think upon them, that these considerations may cheer him? We should do so with faith, this is the use of faith.
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Againe, if faith be vsed, it is able to doe much for vs, if it lye still, it will doe nothing.
Again, if faith be used, it is able to do much for us, if it lie still, it will do nothing.
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You know what they did, Heb. 11. They hauing faith, it made them doe that, it was but the vse of their faith: So it is with vs;
You know what they did, Hebrew 11. They having faith, it made them doe that, it was but the use of their faith: So it is with us;
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Looke how much thou vsest thy faith, so much thou shalt be able to doe. Therefore Christ saith, Be it according to thy faith:
Look how much thou usest thy faith, so much thou shalt be able to do. Therefore christ Says, Be it according to thy faith:
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that is, not according to the habit of thy faith, that lyes dead, as a Talent wrapped vp there;
that is, not according to the habit of thy faith, that lies dead, as a Talon wrapped up there;
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but, be it vnto thee according to the vse of thy faith.
but, be it unto thee according to the use of thy faith.
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If thou set faith on worke, it will be able to doe great things, it will be able to doe wonders, it will be able to ouercome the world, it is able to worke righteousnesse, it is able to preuaile with GOD and men, it is able to goe thorow the greatest matters.
If thou Set faith on work, it will be able to do great things, it will be able to do wonders, it will be able to overcome the world, it is able to work righteousness, it is able to prevail with GOD and men, it is able to go thorough the greatest matters.
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But, you will say, How shall I vse it? But, you will say, How shall I use it?
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That is the thing indeed which I purposed now to haue shewed, how faith must be vsed, how we must liue by faith: That is the thing indeed which I purposed now to have showed, how faith must be used, how we must live by faith:
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I should haue shewed how you should vse it. First, in comforting of our selues;
I should have showed how you should use it. First, in comforting of our selves;
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for that is one vse of Faith, thou shouldst set it aworke to fill thy heart with ioy, out of the assurance of the forgiuenesse of sinne,
for that is one use of Faith, thou Shouldst Set it awork to fill thy heart with joy, out of the assurance of the forgiveness of sin,
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and of the priuiledges which thou hast by CHRIST.
and of the privileges which thou hast by CHRIST.
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When a man hath faith, and finds his heart no more affected then other mens, he findes no reioycing there more then ordinary;
When a man hath faith, and finds his heart no more affected then other men's, he finds no rejoicing there more then ordinary;
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Now set faith on work, learn to beleeue, and that throughly.
Now Set faith on work, Learn to believe, and that thoroughly.
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First set faith on worke to beleeue, to trust perfectly, as the Apostle speakes, Gal. 3. In the grace reuealed by Iesus Christ: trust perfectly;
First Set faith on work to believe, to trust perfectly, as the Apostle speaks, Gal. 3. In the grace revealed by Iesus christ: trust perfectly;
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that is, thou shouldst beleeue the full forgiuenesse of thy sinnes, thou must not beleeue it by halues,
that is, thou Shouldst believe the full forgiveness of thy Sins, thou must not believe it by halves,
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so that there should be a distance, as it were, betweene GOD and thee, some odde scores vnacquitted, vncrost;
so that there should be a distance, as it were, between GOD and thee, Some odd scores unacquitted, vncrost;
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but thou shouldest beleeue so, that thy joy may be full, thou shouldest beleeue throughly, that thy sinnes are forgiuen, that all are acquitted, thou must not limit God in his mercie at all,
but thou Shouldst believe so, that thy joy may be full, thou Shouldst believe thoroughly, that thy Sins Are forgiven, that all Are acquitted, thou must not limit God in his mercy At all,
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as thou shouldest not limit him in his power.
as thou Shouldst not limit him in his power.
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Thus a man should set faith on worke, that he may be able to say, My Beloued is mine, and I am his.
Thus a man should Set faith on work, that he may be able to say, My beloved is mine, and I am his.
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I know there is a Match made betweene vs. For vnlesse you lay this ground, a man shall not reioyce.
I know there is a Match made between us For unless you lay this ground, a man shall not rejoice.
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This is all, therfore now vse thy faith.
This is all, Therefore now use thy faith.
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If Satan now come, and tell thee of some sinnes, and of some circumstances of those sinnes,
If Satan now come, and tell thee of Some Sins, and of Some Circumstances of those Sins,
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and of some wants in thy repentance and humiliation, what serues faith for now? What serues all this for that you haue learned heere concerning the Doctrine of Faith,
and of Some Wants in thy Repentance and humiliation, what serves faith for now? What serves all this for that you have learned Here Concerning the Doctrine of Faith,
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but to teach you that these should be no scruples, you should beleeue, and that perfectly? When this is done, that you see there is a Match, a Couenant made betweene GOD and you,
but to teach you that these should be no scruples, you should believe, and that perfectly? When this is done, that you see there is a Match, a Covenant made between GOD and you,
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now you must know, that all that Christ hath is yours; whatsoeuer hee hath by Nature, you haue it by Grace.
now you must know, that all that christ hath is yours; whatsoever he hath by Nature, you have it by Grace.
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If hee be a Sonne, ye are sonnes; If he be an Heire, yee are heires;
If he be a Son, you Are Sons; If he be an Heir, ye Are Heirs;
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and when ye haue done this, then consider all the particulars of the wealth of a Christian, that all is yours, whether it be Paul or Apollos,
and when you have done this, then Consider all the particulars of the wealth of a Christian, that all is yours, whither it be Paul or Apollos,
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or the world, &c. These things wee haue often spoken of, you should runne through and consider of them:
or the world, etc. These things we have often spoken of, you should run through and Consider of them:
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If a man will consider that he is a King, that the world is his, that whatsoeuer is in CHRIST belongs to him,
If a man will Consider that he is a King, that the world is his, that whatsoever is in CHRIST belongs to him,
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and oweth him a good turne, and will doe it at one time or other; when he considers all the precious promises.
and owes him a good turn, and will do it At one time or other; when he considers all the precious promises.
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A man reckons his wealth not onely by his money which he hath lying in his Coffers, that he hath present, A man reckons his wealth not only by his money which he hath lying in his Coffers, that he hath present,
dt n1 vvz po31 n1 xx av-j p-acp po31 n1 r-crq pns31 vhz j-vvg p-acp po31 n2, cst pns31 vhz n1,
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but by Bils, and Bonds, and Leases, &c. So, how many promises thou hast, there is not a promise in the Booke of GOD, but it is thine;
but by Bills, and Bonds, and Leases, etc. So, how many promises thou hast, there is not a promise in the Book of GOD, but it is thine;
cc-acp p-acp n2, cc n2, cc n2, av np1, c-crq d n2 pns21 vh2, pc-acp vbz xx dt n1 p-acp dt n1 pp-f np1, cc-acp pn31 vbz png21;
(13) sermon (DIV2)
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set thy faith on worke to consider this, and to reioyce in it;
Set thy faith on work to Consider this, and to rejoice in it;
vvb po21 n1 p-acp n1 pc-acp vvi d, cc pc-acp vvi p-acp pn31;
(13) sermon (DIV2)
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set faith on worke so to see them that thou maiest reioyce in them, and weyne thee from the things of this world, not to regard them;
Set faith on work so to see them that thou Mayest rejoice in them, and weyne thee from the things of this world, not to regard them;
vvb n1 p-acp n1 av pc-acp vvi pno32 d pns21 vm2 vvi p-acp pno32, cc vvb pno21 p-acp dt n2 pp-f d n1, xx pc-acp vvi pno32;
(13) sermon (DIV2)
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for they are small things of no hold.
for they Are small things of no hold.
c-acp pns32 vbr j n2 pp-f dx n1.
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Shall a King regard Cottages and trifles? No, if thou thinke in good earnest that thou art such a man,
Shall a King regard Cottages and trifles? No, if thou think in good earnest that thou art such a man,
vmb dt n1 n1 n2 cc n2? uh-dx, cs pns21 vvb p-acp j n1 cst pns21 vb2r d dt n1,
(13) sermon (DIV2)
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why doest thou regard trifles? Thou shouldst doe this;
why dost thou regard trifles? Thou Shouldst do this;
q-crq vd2 pns21 vvi n2? pns21 vmd2 vdi d;
(13) sermon (DIV2)
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when other men reckon their Lands, and their Houses, and their friends, a Christian reckons he hath GOD, hee hath many good workes in store, hee hath so many precious promises laid vp in the Land of the Liuing.
when other men reckon their Lands, and their Houses, and their Friends, a Christian reckons he hath GOD, he hath many good works in store, he hath so many precious promises laid up in the Land of the Living.
c-crq j-jn n2 vvb po32 n2, cc po32 n2, cc po32 n2, dt njp vvz pns31 vhz np1, pns31 vhz d j n2 p-acp n1, pns31 vhz av d j n2 vvn a-acp p-acp dt n1 pp-f dt vvg.
(13) sermon (DIV2)
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Set thy faith on worke thus, not onely to reioyce, but to bring in a holy magnanimitie, answerable to such a condition;
Set thy faith on work thus, not only to rejoice, but to bring in a holy magnanimity, answerable to such a condition;
j-vvn po21 n1 p-acp n1 av, xx av-j pc-acp vvi, cc-acp pc-acp vvi p-acp dt j n1, j p-acp d dt n1;
(13) sermon (DIV2)
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and let not Faith giue ouer till it haue brought thee to this. Certainely, a man that beleeues he is a King, he will haue another spirit:
and let not Faith give over till it have brought thee to this. Certainly, a man that believes he is a King, he will have Another Spirit:
cc vvb xx n1 vvi a-acp p-acp pn31 vhb vvn pno21 p-acp d. av-j, dt n1 cst vvz pns31 vbz dt n1, pns31 vmb vhi j-jn n1:
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for there is no other reason wherefore it is said Saul had another spirit, but that when he came to be a King, he had a spirit answerable.
for there is no other reason Wherefore it is said Saul had Another Spirit, but that when he Come to be a King, he had a Spirit answerable.
c-acp pc-acp vbz dx j-jn n1 c-crq pn31 vbz vvn np1 vhd j-jn n1, cc-acp cst c-crq pns31 vvd pc-acp vbi dt n1, pns31 vhd dt n1 j.
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When thou beleeuest these priuiledges, when thou settest thy Faith on worke to beleeue indeed, to beleeue them to be reall things,
When thou Believest these privileges, when thou settest thy Faith on work to believe indeed, to believe them to be real things,
c-crq pns21 vv2 d n2, c-crq pns21 vv2 po21 n1 p-acp n1 pc-acp vvi av, pc-acp vvi pno32 pc-acp vbi j n2,
(13) sermon (DIV2)
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and not fancies, and notions, there will be bred a disposition answerable, a carriage and spirit suteable;
and not fancies, and notions, there will be bred a disposition answerable, a carriage and Spirit suitable;
cc xx n2, cc n2, pc-acp vmb vbi vvn dt n1 j, dt n1 cc n1 j;
(13) sermon (DIV2)
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thou wilt not admit of things that are vnfit for such a person, thou canst not doe it;
thou wilt not admit of things that Are unfit for such a person, thou Canst not do it;
pns21 vm2 xx vvi pp-f n2 cst vbr j p-acp d dt n1, pns21 vm2 xx vdi pn31;
(13) sermon (DIV2)
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but as one that is a Prince, that hath those hopes actually, he cannot admit of thoughts that other men haue;
but as one that is a Prince, that hath those hope's actually, he cannot admit of thoughts that other men have;
cc-acp c-acp pi cst vbz dt n1, cst vhz d n2 av-j, pns31 vmbx vvi pp-f n2 cst j-jn n2 vhb;
(13) sermon (DIV2)
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no more can a Christian, when he is borne from aboue by the immortall seede, there is such a disposition wrought in him, that,
no more can a Christian, when he is born from above by the immortal seed, there is such a disposition wrought in him, that,
dx dc vmb dt njp, c-crq pns31 vbz vvn p-acp a-acp p-acp dt j n1, pc-acp vbz d dt n1 vvn p-acp pno31, cst,
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if he will set his faith on worke to beleeue these things, he shall not be able to admit of those base things which hee did before, and which others doe.
if he will Set his faith on work to believe these things, he shall not be able to admit of those base things which he did before, and which Others doe.
cs pns31 vmb vvi po31 n1 p-acp n1 pc-acp vvi d n2, pns31 vmb xx vbi j pc-acp vvi pp-f d j n2 r-crq pns31 vdd a-acp, cc r-crq n2-jn n1.
(13) sermon (DIV2)
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Againe, if a man set his Faith aworke to beleeue these things, he would be able to vse the World as if he vsed it not, he would not care for losses & crosses, he would not grieue for them,
Again, if a man Set his Faith awork to believe these things, he would be able to use the World as if he used it not, he would not care for losses & Crosses, he would not grieve for them,
av, cs dt n1 vvd po31 n1 av pc-acp vvi d n2, pns31 vmd vbi j pc-acp vvi dt n1 c-acp cs pns31 vvd pn31 xx, pns31 vmd xx vvi p-acp n2 cc n2, pns31 vmd xx vvi p-acp pno32,
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as one that is not able to beare them.
as one that is not able to bear them.
c-acp pi cst vbz xx j pc-acp vvi pno32.
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Thus we should learne to set faith on worke, in beleeuing these priuiledges, that we may be able to walke with God, as Henoch did,
Thus we should Learn to Set faith on work, in believing these privileges, that we may be able to walk with God, as Henoch did,
av pns12 vmd vvi pc-acp vvi n1 p-acp n1, p-acp vvg d n2, cst pns12 vmb vbi j pc-acp vvi p-acp np1, p-acp np1 vdd,
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and as Paul, and Moses did; to walke with him in the vpper Region, aboue the stormes:
and as Paul, and Moses did; to walk with him in the upper Region, above the storms:
cc c-acp np1, cc np1 vdd; pc-acp vvi p-acp pno31 p-acp dt jc n1, p-acp dt n2:
(13) sermon (DIV2)
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There is much variety of weather when a man is below here, now it is faire, and then it is foule;
There is much variety of weather when a man is below Here, now it is fair, and then it is foul;
pc-acp vbz d n1 pp-f n1 c-crq dt n1 vbz a-acp av, av pn31 vbz j, cc av pn31 vbz j;
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if a man were aboue these, there is a continuall serenity;
if a man were above these, there is a continual serenity;
cs dt n1 vbdr p-acp d, pc-acp vbz dt j n1;
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So a man that hath his heart in Heauen, a man that walkes with GOD, that hath his heart raised aboue others;
So a man that hath his heart in Heaven, a man that walks with GOD, that hath his heart raised above Others;
av dt n1 cst vhz po31 n1 p-acp n1, dt n1 cst vvz p-acp np1, cst vhz po31 n1 vvn p-acp n2-jn;
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if you would doe this, if you would vse Faith, if thou wouldest consider this, it would set thee aloft, aboue these things;
if you would do this, if you would use Faith, if thou Wouldst Consider this, it would Set thee aloft, above these things;
cs pn22 vmd vdi d, cs pn22 vmd vvi n1, cs pns21 vmd2 vvi d, pn31 vmd vvi pno21 av, p-acp d n2;
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thou wouldest soare aloft as the Eagle, thou wouldest care no more for these things, then the Eagle cares for the chirping of Sparrowes:
thou Wouldst soar aloft as the Eagl, thou Wouldst care no more for these things, then the Eagl Cares for the chirping of Sparrows:
pns21 vmd2 vvi av c-acp dt n1, pns21 vmd2 vvb dx dc p-acp d n2, cs dt n1 vvz p-acp dt n-vvg pp-f n2:
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they are trifles, thou wouldest ouerlooke them all.
they Are trifles, thou Wouldst overlook them all.
pns32 vbr n2, pns21 vmd2 vvi pno32 d.
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If we did consider this seriously, how would it alter our course? It would worke another disposition, another affection in vs. A man would consider, that if GOD be sure, what matter is it if a friend die? If I haue GOD, what is the losse of any creature? And so,
If we did Consider this seriously, how would it altar our course? It would work Another disposition, Another affection in us A man would Consider, that if GOD be sure, what matter is it if a friend die? If I have GOD, what is the loss of any creature? And so,
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if a man suffer wrong in his name, what is it, if he haue praise of GOD? If thou beleeue,
if a man suffer wrong in his name, what is it, if he have praise of GOD? If thou believe,
cs dt n1 vvi j-jn p-acp po31 n1, r-crq vbz pn31, cs pns31 vhb n1 pp-f np1? cs pns21 vvb,
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and see GOD in his greatnes, to haue praise of such a one as he, will make thee to contemne the rest. And so for wealth:
and see GOD in his greatness, to have praise of such a one as he, will make thee to contemn the rest. And so for wealth:
cc vvi np1 p-acp po31 n1, pc-acp vhi n1 pp-f d dt crd c-acp pns31, vmb vvi pno21 pc-acp vvi dt n1. cc av p-acp n1:
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What is pouerty? What account did Paul make of it? It is nothing to one that hath Treasure in Heauen, to one that beleeues indeede, to one that seeth hee hath all GODS Treasures opened to him.
What is poverty? What account did Paul make of it? It is nothing to one that hath Treasure in Heaven, to one that believes indeed, to one that sees he hath all GOD'S Treasures opened to him.
q-crq vbz n1? q-crq n1 vdd np1 vvb pp-f pn31? pn31 vbz pix p-acp pi cst vhz n1 p-acp n1, p-acp pi cst vvz av, p-acp pi cst vvz pns31 vhz d npg1 n2 vvn p-acp pno31.
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Thou shouldest learne to doe this in good earnest.
Thou Shouldst Learn to do this in good earnest.
pns21 vmd2 vvi pc-acp vdi d p-acp j n1.
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If a man would set this Faith aworke to beleeue it, his heart would be fixed, hee would bee afraid of no euill tydings, hee would say with himselfe,
If a man would Set this Faith awork to believe it, his heart would be fixed, he would be afraid of no evil tidings, he would say with himself,
cs dt n1 vmd vvi d n1 av pc-acp vvi pn31, po31 n1 vmd vbi vvn, pns31 vmd vbi j pp-f dx j-jn n2, pns31 vmd vvi p-acp px31,
(13) sermon (DIV2)
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if there bee no ill tydings from heauen, it is no matter from whence they come on earth.
if there be no ill tidings from heaven, it is no matter from whence they come on earth.
cs pc-acp vbi dx j-jn n2 p-acp n1, pn31 vbz dx n1 p-acp c-crq pns32 vvb p-acp n1.
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If a man would build, through faith, vpon the promise, and consider it really. This is the vse of Faith:
If a man would built, through faith, upon the promise, and Consider it really. This is the use of Faith:
cs dt n1 vmd vvi, p-acp n1, p-acp dt n1, cc vvb pn31 av-j. d vbz dt n1 pp-f n1:
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thus a mans heart should be filled with ioy, a man would be able to goe through ill report and good report, through want and through abundance, without being much troubled with either;
thus a men heart should be filled with joy, a man would be able to go through ill report and good report, through want and through abundance, without being much troubled with either;
av dt ng1 n1 vmd vbi vvn p-acp n1, dt n1 vmd vbi j pc-acp vvi p-acp j-jn n1 cc j n1, p-acp n1 cc p-acp n1, p-acp vbg d vvn p-acp d;
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the one would not much puffe him vp, nor the other would not deject him, but he would goe as a Gyant, and march thorow the variety of conditions;
the one would not much puff him up, nor the other would not deject him, but he would go as a Giant, and march thorough the variety of conditions;
dt pi vmd xx d n1 pno31 a-acp, ccx dt n-jn vmd xx vvi pno31, cc-acp pns31 vmd vvi p-acp dt n1, cc vvi p-acp dt n1 pp-f n2;
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he would passe through them, that neither the one hand nor the other, the good successe nor the ill successe should worke vpon him much. This is a strong man:
he would pass through them, that neither the one hand nor the other, the good success nor the ill success should work upon him much. This is a strong man:
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and this Faith will make thee able to doe, if thou vse Faith, and set it aworke.
and this Faith will make thee able to do, if thou use Faith, and Set it awork.
cc d n1 vmb vvi pno21 j pc-acp vdi, cs pns21 vvb n1, cc vvd pn31 av.
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But I am sorry the time hath cut me off: this is but an entrance, I giue you but a little taste:
But I am sorry the time hath Cut me off: this is but an Entrance, I give you but a little taste:
p-acp pns11 vbm j dt n1 vhz vvn pno11 a-acp: d vbz p-acp dt n1, pns11 vvb pn22 p-acp dt j n1:
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There are many things wherein Faith stands vs in much stead, wherin if wee did vse Faith,
There Are many things wherein Faith Stands us in much stead, wherein if we did use Faith,
a-acp vbr d n2 c-crq n1 vvz pno12 p-acp d n1, c-crq cs pns12 vdd vvi n1,
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how much seruice would it doe vs? But for that which remains in this Doctrine of Faith, I had thought to haue shut it vp at this time, to shew you how to vse it,
how much service would it do us? But for that which remains in this Doctrine of Faith, I had Thought to have shut it up At this time, to show you how to use it,
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how to make it effectuall, how to set it aworke, how to walke by it, how to husband and improue this Talent for Gods aduantage and your owne.
how to make it effectual, how to Set it awork, how to walk by it, how to husband and improve this Talon for God's advantage and your own.
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But I cannot stand on it. So much for this time. FINIS.
But I cannot stand on it. So much for this time. FINIS.
p-acp pns11 vmbx vvi p-acp pn31. av av-d c-acp d n1. fw-la.
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OF EFFECTVALL FAITH. The fifth Sermon. 1. THESS. 1.3. Remembring your effectuall Faith, &c. THE first thing wherein thou shouldest vse Faith, is to comfort thy selfe by it.
OF EFFECTUAL FAITH. The fifth Sermon. 1. THESS. 1.3. Remembering your effectual Faith, etc. THE First thing wherein thou Shouldst use Faith, is to Comfort thy self by it.
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Therefore consider, you that doubt of this, you that make question, (I speake to those that haue the work wrought, whom the Holy Ghost hath made to desire Christ aboue all things, I say) remember that God iustifieth the vngodly,
Therefore Consider, you that doubt of this, you that make question, (I speak to those that have the work wrought, whom the Holy Ghost hath made to desire christ above all things, I say) Remember that God Justifieth the ungodly,
av vvb, pn22 cst vvb pp-f d, pn22 cst vvb n1, (pns11 vvb p-acp d cst vhb dt n1 vvd, ro-crq dt j n1 vhz vvn pc-acp vvi np1 p-acp d n2, pns11 vvb) vvb d np1 vvz dt j,
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and that you haue nothing to doe, but to take him.
and that you have nothing to do, but to take him.
cc cst pn22 vhb pix pc-acp vdi, cc-acp pc-acp vvi pno31.
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2. Remember that CHRIST is made righteousnesse to vs, that no flesh might reioyce in his sight,
2. remember that CHRIST is made righteousness to us, that no Flesh might rejoice in his sighed,
crd np1 cst np1 vbz vvn n1 p-acp pno12, cst dx n1 vmd vvi p-acp po31 n1,
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but he that reioyceth might reioyce in the Lord. 3. Remember that the pardon is generall.
but he that rejoices might rejoice in the Lord. 3. remember that the pardon is general.
cc-acp pns31 cst vvz vmd vvi p-acp dt n1. crd np1 cst dt n1 vbz j.
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Looke to the promises of the Gospell; you shall finde them without all exception. To vs a Sauiour is borne, to take away the sinnes of his people;
Look to the promises of the Gospel; you shall find them without all exception. To us a Saviour is born, to take away the Sins of his people;
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he came to take away sinnes of all sorts. Now, when GOD hath made no exception, why should we make any?
he Come to take away Sins of all sorts. Now, when GOD hath made no exception, why should we make any?
pns31 vvd pc-acp vvi av n2 pp-f d n2. av, c-crq np1 vhz vvn dx n1, q-crq vmd pns12 vvi d?
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4. Consider that wee haue to doe with a GOD, who delights to shew mercie, it is a thing that he is not weary of, it is naturall to him:
4. Consider that we have to do with a GOD, who delights to show mercy, it is a thing that he is not weary of, it is natural to him:
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And therefore as the eye is not wearie of seeing, nor the eare of hearing, because it is naturall to them, no more is GOD weary of shewing mercie.
And Therefore as the eye is not weary of seeing, nor the ear of hearing, Because it is natural to them, no more is GOD weary of showing mercy.
cc av c-acp dt n1 vbz xx j pp-f vvg, ccx dt n1 pp-f vvg, c-acp pn31 vbz j p-acp pno32, av-dx av-dc vbz np1 j pp-f vvg n1.
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Nay, he delights in it, Mic. 7.8. Nay, he delights in it, Mic. 7.8.
uh, pns31 vvz p-acp pn31, np1 crd.
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Who is a God like vnto thee, taking away iniquities, delighting to shew mercie, &c. Why so? Because mercy pleaseth him. That is, there is no worke that he is so much pleased in, as in shewing mercy.Who is a God like unto thee, taking away iniquities, delighting to show mercy, etc. Why so? Because mercy Pleases him. That is, there is no work that he is so much pleased in, as in showing mercy.
r-crq vbz dt n1 av-j p-acp pno21, vvg av n2, vvg pc-acp vvi n1, av c-crq av? p-acp n1 vvz pno31. cst vbz, pc-acp vbz dx n1 cst pns31 vbz av av-d vvn p-acp, c-acp p-acp vvg n1.
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5. Consider thou, that art in such a case, consider that his mercy is as large as any other attribute.
5. Consider thou, that art in such a case, Consider that his mercy is as large as any other attribute.
crd np1 pns21, cst vb2r p-acp d dt n1, vvb cst po31 n1 vbz a-acp j c-acp d j-jn n1.
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3402
Euery man thinkes that this is no newes;
Every man thinks that this is no news;
d n1 vvz cst d vbz dx n1;
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3403
what need you tell vs that GOD is infinite in mercy? I say, this is a thing that thou dost not consider:
what need you tell us that GOD is infinite in mercy? I say, this is a thing that thou dost not Consider:
q-crq vvb pn22 vvb pno12 d np1 vbz j p-acp n1? pns11 vvb, d vbz dt n1 cst pns21 vd2 xx vvi:
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3404
if thou diddest, thou wouldest not sticke vpon it as thou doest, If thou diddest beleeue that GOD were as mercifull as he is;
if thou didst, thou Wouldst not stick upon it as thou dost, If thou didst believe that GOD were as merciful as he is;
cs pns21 vdd2, pns21 vmd2 xx vvi p-acp pn31 c-acp pns21 vd2, cs pns21 vdd2 vvi d np1 vbdr a-acp j c-acp pns31 vbz;
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3405
but we scant GOD according to our measure; we square Gods mercy according to our own thoughts.
but we scant GOD according to our measure; we square God's mercy according to our own thoughts.
cc-acp pns12 vvb np1 vvg p-acp po12 n1; pns12 vvb n2 n1 vvg p-acp po12 d n2.
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3406
Euery man measures Gods mercy, according to that which he can conceiue.
Every man measures God's mercy, according to that which he can conceive.
d n1 vvz ng1 n1, vvg p-acp d r-crq pns31 vmb vvi.
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3407
He thinkes with himselfe, if a man commit one sinne, it might be forgiuen, but when his sinnes exceede,
He thinks with himself, if a man commit one sin, it might be forgiven, but when his Sins exceed,
pns31 vvz p-acp px31, cs dt n1 vvi crd n1, pn31 vmd vbi vvn, cc-acp c-crq po31 n2 vvi,
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3408
when they grow out of measure sinfull, when they are sinnes so circumstantiated, as we say, that they are out of measure sinfull, here a man stands at a stay:
when they grow out of measure sinful, when they Are Sins so circumstantiated, as we say, that they Are out of measure sinful, Here a man Stands At a stay:
c-crq pns32 vvb av pp-f n1 j, c-crq pns32 vbr n2 av vvn, c-acp pns12 vvb, cst pns32 vbr av pp-f n1 j, av dt n1 vvz p-acp dt n1:
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3409
What is the reason of this? Because we draw a scantling of Gods mercy, according to our owne conceits.
What is the reason of this? Because we draw a scantling of God's mercy, according to our own conceits.
q-crq vbz dt n1 pp-f d? c-acp pns12 vvb dt n1 pp-f n2 n1, vvg p-acp po12 d n2.
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3410
Whereas, if we considered that his mercie were as large as any other attribute, then we would consider that it hath no limits:
Whereas, if we considered that his mercy were as large as any other attribute, then we would Consider that it hath no Limits:
cs, cs pns12 vvd cst po31 n1 vbdr a-acp j c-acp d j-jn n1, cs pns12 vmd vvi cst pn31 vhz dx n2:
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3411
and if it haue no limits, then whatsoeuer thy sinnes are, it is all one.
and if it have no Limits, then whatsoever thy Sins Are, it is all one.
cc cs pn31 vhb dx n2, cs r-crq po21 n2 vbr, pn31 vbz d pi.
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3412
6. Dost thou thinke that Christ came from heauen, and tooke flesh, and suffered death, to forgiue small sinnes? No, it was to forgiue the greatest;
6. Dost thou think that christ Come from heaven, and took Flesh, and suffered death, to forgive small Sins? No, it was to forgive the greatest;
crd vd2 pns21 vvi d np1 vvd p-acp n1, cc vvd n1, cc vvd n1, pc-acp vvi j n2? uh-dx, pn31 vbds pc-acp vvi dt js;
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3413
the worke is large enough to match with the greatest sinnes.
the work is large enough to match with the greatest Sins.
dt n1 vbz j av-d pc-acp vvi p-acp dt js n2.
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3414
These, and such like reasons thou shouldest labour to bring to heart, that thou mayest beleeue perfectly and throughly,
These, and such like Reasons thou Shouldst labour to bring to heart, that thou Mayest believe perfectly and thoroughly,
np1, cc d j n2 pns21 vmd2 vvi pc-acp vvi p-acp n1, cst pns21 vm2 vvi av-j cc av-j,
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3415
and giue not ouer till thou haue done it. Let not thy faith trust in Christ by halues, but trust throughly.
and give not over till thou have done it. Let not thy faith trust in christ by halves, but trust thoroughly.
cc vvb xx p-acp c-acp pns21 vhb vdn pn31. vvb xx po21 n1 vvi p-acp np1 p-acp n2-jn, cc-acp vvb av-j.
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3416
Thou shouldest come to this disjunction:
Thou Shouldst come to this disjunction:
pns21 vmd2 vvi p-acp d n1:
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3417
If I bee out of the Couenant, why doe I beleeue at all? why doe I receiue any comfort? If I bee in the Couenant,
If I be out of the Covenant, why do I believe At all? why do I receive any Comfort? If I be in the Covenant,
cs pns11 vbi av pp-f dt n1, q-crq vdb pns11 vvi p-acp d? q-crq vdb pns11 vvi d n1? cs pns11 vbb p-acp dt n1,
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3418
why doe I not beleeue perfectly? I say, giue not ouer till thou haue brought thy heart to a full assurance.
why do I not believe perfectly? I say, give not over till thou have brought thy heart to a full assurance.
q-crq vdb pns11 xx vvi av-j? pns11 vvb, vvb xx p-acp c-acp pns21 vhb vvn po21 n1 p-acp dt j n1.
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3419
Thus a man should doe that yet doubts whether his estate be good, whether CHRIST bee his, when he is his.
Thus a man should do that yet doubts whither his estate be good, whither CHRIST be his, when he is his.
av dt n1 vmd vdi cst av n2 cs po31 n1 vbb j, cs np1 vbb png31, c-crq pns31 vbz png31.
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3420
For when a man is once in the Couenant, that the match is made betweene him and thee,
For when a man is once in the Covenant, that the match is made between him and thee,
p-acp c-crq dt n1 vbz a-acp p-acp dt n1, cst dt n1 vbz vvn p-acp pno31 cc pno21,
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3421
why doest thou doubt? If thou be in the Couenant once, doubt not then that a sinne or two,
why dost thou doubt? If thou be in the Covenant once, doubt not then that a sin or two,
q-crq vd2 pns21 vvi? cs pns21 vbb p-acp dt n1 a-acp, vvb xx av cst dt n1 cc crd,
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3422
or daily failings, shall breake the Couenant betweene GOD and thee, it is impossible. Thou must know that thou often breakest the Couenant;
or daily failings, shall break the Covenant between GOD and thee, it is impossible. Thou must know that thou often breakest the Covenant;
cc j n2-vvg, vmb vvi dt n1 p-acp np1 cc pno21, pn31 vbz j. pns21 vmb vvi cst pns21 av vv2 dt n1;
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3423
but except there be a quite turning backe, except thou altogether forsake GOD, except thou leaue GOD,
but except there be a quite turning back, except thou altogether forsake GOD, except thou leave GOD,
cc-acp c-acp pc-acp vbi dt av vvg av, c-acp pns21 av vvi np1, c-acp pns21 vvb np1,
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3424
and chuse thee a new Master, (this indeed breaketh the Couenant) otherwise, if it be but a failing,
and choose thee a new Master, (this indeed breaks the Covenant) otherwise, if it be but a failing,
cc vvi pno21 dt j n1, (d av vvz dt n1) av, cs pn31 vbb p-acp dt vvg,
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3425
if it be but a sinne of infirmity, from day to day, when as yet thou keepest GOD in thy heart, thou cleauest fast to him, thou intendest to serue him,
if it be but a sin of infirmity, from day to day, when as yet thou Keepest GOD in thy heart, thou cleavest fast to him, thou intendest to serve him,
cs pn31 vbb p-acp dt n1 pp-f n1, p-acp n1 p-acp n1, c-crq c-acp av pns21 vv2 np1 p-acp po21 n1, pns21 vv2 av-j p-acp pno31, pns21 vv2 pc-acp vvi pno31,
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3426
and not to forsake him and giue him ouer; thinke not that those sinnes, although they be great, breake the Couenant. And therefore, Psal. 41.7. said the People of GOD there:
and not to forsake him and give him over; think not that those Sins, although they be great, break the Covenant. And Therefore, Psalm 41.7. said the People of GOD there:
cc xx pc-acp vvi pno31 cc vvi pno31 a-acp; vvb xx d d n2, cs pns32 vbb j, vvb dt n1. cc av, np1 crd. vvn dt n1 pp-f np1 a-acp:
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3427
Although these things be befalne vs, yet haue we not forgotten thee, nor dealt falsely concerning thy Couenant. Why; We haue not turned backe ; Although these things be befallen us, yet have we not forgotten thee, nor dealt falsely Concerning thy Covenant. Why; We have not turned back;
cs d n2 vbb vvn pno12, av vhb pns12 xx vvn pno21, ccx vvd av-j vvg po21 n1. q-crq; pns12 vhb xx vvn av;
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3428
although we haue failed, and done many things amisse, yet haue we not dealt falsely concerning thy Couenant.
although we have failed, and done many things amiss, yet have we not dealt falsely Concerning thy Covenant.
cs pns12 vhb vvn, cc vdn d n2 av, av vhb pns12 xx vvn av-j vvg po21 n1.
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3429
That is, we are not Hypocrites, our hearts are sincere. How proue they that?
That is, we Are not Hypocrites, our hearts Are sincere. How prove they that?
cst vbz, pns12 vbr xx n2, po12 n2 vbr j. q-crq vvb pns32 d?
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3430
We haue not turned backe from thee, our feete haue not gone out of thy wayes. We have not turned back from thee, our feet have not gone out of thy ways.
pns12 vhb xx vvn av p-acp pno21, po12 n2 vhb xx vvn av pp-f po21 n2.
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3431
That is, we haue not quite giuen ouer, as many men doe that make their pleasure their God,
That is, we have not quite given over, as many men do that make their pleasure their God,
cst vbz, pns12 vhb xx av vvn a-acp, c-acp d n2 vdb d vvi po32 n1 po32 n1,
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3432
when they make their profit their God, when they diuorse themselues from GOD, then they breake the Couenant;
when they make their profit their God, when they divorce themselves from GOD, then they break the Covenant;
c-crq pns32 vvb po32 n1 po32 n1, c-crq pns32 n1 px32 p-acp np1, cs pns32 vvb dt n1;
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3433
but else it is not a breaking of the Couenant.
but Else it is not a breaking of the Covenant.
cc-acp av pn31 vbz xx dt n-vvg pp-f dt n1.
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3434
Know therfore for thy comfort, when thou considerest this, summe them vp together, and see now whether thou hast put thy seale to the truth of GOD, that he is true;
Know Therefore for thy Comfort, when thou Considerest this, sum them up together, and see now whither thou hast put thy seal to the truth of GOD, that he is true;
vvb av p-acp po21 n1, c-crq pns21 vv2 d, n1 pno32 a-acp av, cc vvi av cs pns21 vh2 vvn po21 n1 p-acp dt n1 pp-f np1, cst pns31 vbz j;
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3435
that is, whether thou beleeue the promise, whether thou take and receiue CHRIST: for that is it to put thy seale to the truth of GOD:
that is, whither thou believe the promise, whither thou take and receive CHRIST: for that is it to put thy seal to the truth of GOD:
d vbz, cs pns21 vvb dt n1, cs pns21 vvb cc vvi np1: p-acp d vbz pn31 pc-acp vvi po21 n1 p-acp dt n1 pp-f np1:
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3436
when thou canst conclude that thou hast done that, then see if GOD hath put his seale to thee. There is a double seale:
when thou Canst conclude that thou hast done that, then see if GOD hath put his seal to thee. There is a double seal:
c-crq pns21 vm2 vvi cst pns21 vh2 vdn d, av vvb cs np1 vhz vvn po31 n1 p-acp pno21. pc-acp vbz dt j-jn n1:
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3437
One is, thou art sealed by the Spirit;
One is, thou art sealed by the Spirit;
crd vbz, pns21 vb2r vvn p-acp dt n1;
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3438
that is, there is a secret witnesse of the Spirit, the sealing of the Spirit to the day of Redemption;
that is, there is a secret witness of the Spirit, the sealing of the Spirit to the day of Redemption;
d vbz, pc-acp vbz dt j-jn n1 pp-f dt n1, dt vvg pp-f dt n1 p-acp dt n1 pp-f n1;
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3439
the hidden Mannah, the secret witnesse that GOD giues to euery mans heart, as a priuie Seale that GOD sets on thee, Grieue not the Spirit, by which ye are sealed to the day of Redemption.
the hidden Manna, the secret witness that GOD gives to every men heart, as a privy Seal that GOD sets on thee, Grieve not the Spirit, by which you Are sealed to the day of Redemption.
dt j-vvn np1, dt j-jn n1 cst np1 vvz p-acp d ng1 n1, c-acp dt j n1 cst np1 vvz p-acp pno21, vvb xx dt n1, p-acp r-crq pn22 vbr vvn p-acp dt n1 pp-f n1.
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3440
Now there is another seale, which is more manifest then this; as in 2 Tim. 2.19.
Now there is Another seal, which is more manifest then this; as in 2 Tim. 2.19.
av pc-acp vbz j-jn n1, r-crq vbz av-dc j cs d; c-acp p-acp crd np1 crd.
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3441
The foundation of GOD remaineth sure, and hath this seale, The Lord knoweth who are his, The Foundation of GOD remains sure, and hath this seal, The Lord Knoweth who Are his,
dt n1 pp-f np1 vvz j, cc vhz d n1, dt n1 vvz r-crq vbr png31,
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3442
and let euery one that calleth vpon the Name of the Lord depart from iniquity. and let every one that calls upon the Name of the Lord depart from iniquity.
cc vvb d pi cst vvz p-acp dt n1 pp-f dt n1 vvb p-acp n1.
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3443
That is, there is another seale that GOD sets vpon you, whereby hee enables you to depart from iniquity:
That is, there is Another seal that GOD sets upon you, whereby he enables you to depart from iniquity:
cst vbz, pc-acp vbz j-jn n1 cst np1 vvz p-acp pn22, c-crq pns31 vvz pn22 pc-acp vvi p-acp n1:
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3444
This is a more open seale then the other.
This is a more open seal then the other.
d vbz dt av-dc j n1 cs dt n-jn.
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3445
If thou finde that thou haue put thy seale to GOD, to his promise, and thou findest againe that he hath sealed thee by the inward witnesse of his Spirit,
If thou find that thou have put thy seal to GOD, to his promise, and thou Findest again that he hath sealed thee by the inward witness of his Spirit,
cs pns21 vvb cst pns21 vhb vvn po21 n1 p-acp np1, p-acp po31 n1, cc pns21 vv2 av d pns31 vhz vvn pno21 p-acp dt j n1 pp-f po31 n1,
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3446
and hath sealed thee likewise by the fruit of amendment of life, with enabling thee to depart from iniquity;
and hath sealed thee likewise by the fruit of amendment of life, with enabling thee to depart from iniquity;
cc vhz vvn pno21 av p-acp dt n1 pp-f n1 pp-f n1, p-acp vvg pno21 pc-acp vvi p-acp n1;
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3447
now what shouldst thou doe then? Make no more question, take it for granted, that CHRIST belongs to thee, and thou to him;
now what Shouldst thou do then? Make no more question, take it for granted, that CHRIST belongs to thee, and thou to him;
av q-crq vmd2 pns21 vdi av? n1 dx dc n1, vvb pn31 p-acp vvn, cst np1 vvz p-acp pno21, cc pns21 p-acp pno31;
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3448
Trust perfectly to the grace reuealed through Iesus Christ: A place that I haue often named, 2 Pet. 1.13. Trust perfectly in the fauour; Trust perfectly to the grace revealed through Iesus christ: A place that I have often nam, 2 Pet. 1.13. Trust perfectly in the favour;
vvb av-j p-acp dt n1 vvn p-acp np1 np1: dt n1 cst pns11 vhb av vvn, crd np1 crd. n1 av-j p-acp dt n1;
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3449
that is, in the free fauour, in the free promise reuealed through Iesus Christ ;
that is, in the free favour, in the free promise revealed through Iesus christ;
d vbz, p-acp dt j n1, p-acp dt j n1 vvn p-acp np1 np1;
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3450
that is, Doe not mince the matter, and say, it may be GOD will forgiue me,
that is, Do not mince the matter, and say, it may be GOD will forgive me,
d vbz, vdb xx vvi dt n1, cc vvi, pn31 vmb vbi np1 vmb vvi pno11,
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3451
or it may be he will not;
or it may be he will not;
cc pn31 vmb vbi pns31 vmb xx;
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3452
but doe it perfectly, let nothing be wanting, doe it perfectly, that thy ioy may bee full;
but do it perfectly, let nothing be wanting, do it perfectly, that thy joy may be full;
cc-acp vdb pn31 av-j, vvb pix vbi vvg, vdb pn31 av-j, cst po21 n1 vmb vbi j;
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3453
if thou doe it by halues, if thou doe it but in part, thou shalt haue but imperfect ioy.
if thou do it by halves, if thou do it but in part, thou shalt have but imperfect joy.
cs pns21 vdi pn31 p-acp n2-jn, cs pns21 vdi pn31 p-acp p-acp n1, pns21 vm2 vhi cc-acp j n1.
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3454
The vse now that thou shouldest make of Faith, is to see thy ioy may be full:
The use now that thou Shouldst make of Faith, is to see thy joy may be full:
dt n1 av cst pns21 vmd2 vvi pp-f n1, vbz pc-acp vvi po21 n1 vmb vbi j:
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3455
if thou be not certainely perswaded, thou doest not vse thy Faith as thou oughtest.
if thou be not Certainly persuaded, thou dost not use thy Faith as thou Ought.
cs pns21 vbb xx av-j vvn, pns21 vd2 xx vvi po21 n1 c-acp pns21 vmd2.
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3456
When thou hast done this once, when thou hast settled vpon this conclusion, to say certainely CHRIST is mine, my sinnes are forgiuen;
When thou hast done this once, when thou hast settled upon this conclusion, to say Certainly CHRIST is mine, my Sins Are forgiven;
c-crq pns21 vh2 vdn d a-acp, c-crq pns21 vh2 vvn p-acp d n1, pc-acp vvi av-j np1 vbz png11, po11 n2 vbr vvn;
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3457
now come to the priuiledges, consider them, and go thorow them all: (I haue named them heretofore vpon another occasion:) and labour to comfort thy selfe with them;
now come to the privileges, Consider them, and go thorough them all: (I have nam them heretofore upon Another occasion:) and labour to Comfort thy self with them;
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3458
labour to haue thy heart filled with ioy;
labour to have thy heart filled with joy;
vvb pc-acp vhi po21 n1 vvn p-acp n1;
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3459
at the least, get so much comfort as may ouervalue any affliction in the World, that there may be a greater waight in the other Ballance, that though great afflictions doe befall thee,
At the least, get so much Comfort as may overvalue any affliction in the World, that there may be a greater weight in the other Balance, that though great afflictions do befall thee,
p-acp dt ds, vvb av d n1 c-acp vmb vvi d n1 p-acp dt n1, cst a-acp vmb vbi dt jc n1 p-acp dt j-jn n1, cst cs j n2 vdb vvi pno21,
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3460
yet thou art not drowned, thou art not swallowed vp of affliction, that thy heart faints not;
yet thou art not drowned, thou art not swallowed up of affliction, that thy heart faints not;
av pns21 vb2r xx vvn, pns21 vb2r xx vvn a-acp pp-f n1, cst po21 n1 vvz xx;
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3461
but set thy faith aworke, that thou mayest haue so much ioy, as that thou mayest goe thorow it.
but Set thy faith awork, that thou Mayest have so much joy, as that thou Mayest go thorough it.
cc-acp vvb po21 n1 av, cst pns21 vm2 vhi av d n1, c-acp cst pns21 vm2 vvi p-acp pn31.
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3462
And againe, get so much ioy, as at least may ouertoppe any prosperity outward, any comfort that thou mayest take in thy friends,
And again, get so much joy, as At least may overtop any Prosperity outward, any Comfort that thou Mayest take in thy Friends,
cc av, vvb av d n1, c-acp p-acp ds vmb vvi d n1 j, d n1 cst pns21 vm2 vvi p-acp po21 n2,
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3463
or in thy wealth, or in those things that thou findest thy heart too much to cleaue vnto, that thou settest them at too high a rate;
or in thy wealth, or in those things that thou Findest thy heart too much to cleave unto, that thou settest them At too high a rate;
cc p-acp po21 n1, cc p-acp d n2 cst pns21 vv2 po21 n1 av av-d pc-acp vvi p-acp, cst pns21 vv2 pno32 p-acp av j dt n1;
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3464
set thy Faith on worke, that thy joy may be full, that thou mayest not prize those so much,
Set thy Faith on work, that thy joy may be full, that thou Mayest not prize those so much,
vvb po21 n1 p-acp n1, cst po21 n1 vmb vbi j, cst pns21 vm2 xx vvi d av av-d,
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3465
but that thou mayest looke vpon them as trifles, as matters of nothing, in comparison of the ioy that is prepared for thee in Heauen.
but that thou Mayest look upon them as trifles, as matters of nothing, in comparison of the joy that is prepared for thee in Heaven.
cc-acp cst pns21 vm2 vvi p-acp pno32 c-acp n2, c-acp n2 pp-f pix, p-acp n1 pp-f dt n1 cst vbz vvn p-acp pno21 p-acp n1.
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Thus a man should vse faith; that is, in any affliction, that he doe not ouer-grieue;
Thus a man should use faith; that is, in any affliction, that he do not overgrieve;
av dt n1 vmd vvi n1; d vbz, p-acp d n1, cst pns31 vdb xx j;
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and that no outward comforts, whatsoeuer befall him, take not vp his ioy too much.
and that no outward comforts, whatsoever befall him, take not up his joy too much.
cc cst dx j n2, r-crq vvb pno31, vvb xx p-acp po31 n1 av av-d.
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Thus our faith should passe through all conditions, to vse the World as if we vsed it not:
Thus our faith should pass through all conditions, to use the World as if we used it not:
av po12 n1 vmd vvi p-acp d n2, pc-acp vvi dt n1 c-acp cs pns12 vvd pn31 xx:
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So, I say, set thy Faith on worke. This is the first worke that faith should doe, to comfort a mans heart.
So, I say, Set thy Faith on work. This is the First work that faith should do, to Comfort a men heart.
av, pns11 vvb, vvb po21 n1 p-acp n1. d vbz dt ord n1 cst n1 vmd vdi, pc-acp vvi dt ng1 n1.
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The second vse we should make of Faith, should be to guide and direct our liues;
The second use we should make of Faith, should be to guide and Direct our lives;
dt ord n1 pns12 vmd vvi pp-f n1, vmd vbi pc-acp vvi cc vvi po12 n2;
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that is, we should vse Faith to be as the Rudder to the Ship, to turne our courses the right way vpon all occasions in our conuersation:
that is, we should use Faith to be as the Rudder to the Ship, to turn our courses the right Way upon all occasions in our Conversation:
d vbz, pns12 vmd vvi n1 pc-acp vbi p-acp dt n1 p-acp dt n1, pc-acp vvi po12 n2 dt j-jn n1 p-acp d n2 p-acp po12 n1:
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For that is the office of Faith, to guide a mans life. For as it is in a way, so it is in our life;
For that is the office of Faith, to guide a men life. For as it is in a Way, so it is in our life;
c-acp d vbz dt n1 pp-f n1, pc-acp vvi dt ng1 n1. c-acp c-acp pn31 vbz p-acp dt n1, av pn31 vbz p-acp po12 n1;
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there are many turnings, it is not only a strait way, but there are many turnings,
there Are many turnings, it is not only a strait Way, but there Are many turnings,
pc-acp vbr d n2-vvg, pn31 vbz xx av-j dt j n1, cc-acp pc-acp vbr d n2-vvg,
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and when a man comes to a place where there are two wayes to turne to, that he knowes not which way to goe,
and when a man comes to a place where there Are two ways to turn to, that he knows not which Way to go,
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now Faith comes and teacheth thee what thou shouldest doe.
now Faith comes and Teaches thee what thou Shouldst do.
av n1 vvz cc vvz pno21 r-crq pns21 vmd2 vdi.
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That is, there are many difficult cases wherein a man knows not what to doe, he is amazed at them;
That is, there Are many difficult cases wherein a man knows not what to do, he is amazed At them;
cst vbz, pc-acp vbr d j n2 c-crq dt n1 vvz xx r-crq pc-acp vdi, pns31 vbz vvn p-acp pno32;
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It may be GOD will lead thee through the way of the Philistims, through great persecutions,
It may be GOD will led thee through the Way of the philistines, through great persecutions,
pn31 vmb vbi np1 vmb vvi pno21 p-acp dt n1 pp-f dt njp2, p-acp j n2,
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and troubles, which thou must wrestle with: Now set thy Faith aworke, fight the good fight of faith;
and Troubles, which thou must wrestle with: Now Set thy Faith awork, fight the good fight of faith;
cc n2, r-crq pns21 vmb vvi p-acp: av vvb po21 n1 av, vvb dt j n1 pp-f n1;
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that is, thou must now ouercome, thou must not balke the way of Religion, because of the troubles thou meetest withall,
that is, thou must now overcome, thou must not balk the Way of Religion, Because of the Troubles thou meetest withal,
d vbz, pns21 vmb av vvi, pns21 vmb xx vvi dt n1 pp-f n1, c-acp pp-f dt n2 pns21 vv2 av,
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but passe thorow the troubles, that thou mayest keepe thy way.
but pass thorough the Troubles, that thou Mayest keep thy Way.
cc-acp vvb p-acp dt n2, cst pns21 vm2 vvi po21 n1.
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Againe, it may bee GOD will leade thee through pleasant wayes, and not through the way of the Philistims, (as when the people came out of Egygt, the Lord led them not by the way of the Philistims. ) If GOD giue thee peace and prosperity,
Again, it may be GOD will lead thee through pleasant ways, and not through the Way of the philistines, (as when the people Come out of Egypt, the Lord led them not by the Way of the philistines.) If GOD give thee peace and Prosperity,
av, pn31 vmb vbi np1 vmb vvi pno21 p-acp j n2, cc xx p-acp dt n1 pp-f dt njp2, (c-acp c-crq dt n1 vvd av pp-f j, dt n1 vvd pno32 xx p-acp dt n1 pp-f dt njp2.) cs np1 vvb pno21 n1 cc n1,
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now set Faith aworke, that this peace and prosperity that thou hast, that it soften not, that it loosen not the sinewes of thy minde, that it dissolue not thy strength:
now Set Faith awork, that this peace and Prosperity that thou hast, that it soften not, that it loosen not the sinews of thy mind, that it dissolve not thy strength:
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but keepe thy faith, and hold thy strength, that thou be not drawne to sinne against GOD by such a condition.
but keep thy faith, and hold thy strength, that thou be not drawn to sin against GOD by such a condition.
cc-acp vvb po21 n1, cc vvb po21 n1, cst pns21 vbb xx vvn p-acp n1 p-acp np1 p-acp d dt n1.
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In all the turnings of a mans life, to be kept straight, a man must set his faith on worke.
In all the turnings of a men life, to be kept straight, a man must Set his faith on work.
p-acp d dt n2-vvg pp-f dt ng1 n1, pc-acp vbi vvn av, dt n1 vmb vvi po31 n1 p-acp n1.
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It may be GOD will giue thee peace for a time, take heed thou sit not downe now and forget thy iourney.
It may be GOD will give thee peace for a time, take heed thou fit not down now and forget thy journey.
pn31 vmb vbi np1 vmb vvi pno21 n1 p-acp dt n1, vvb n1 pns21 vvb xx a-acp av cc vvb po21 n1.
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As thou must not turne to the left hand, so thou must not turne to the right hand,
As thou must not turn to the left hand, so thou must not turn to the right hand,
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but passe through all, that thou mayest approue thy selfe the seruant of CHRIST in straites, in necessity, in tribulation, by the Armour of righteousnesse on the right hand and on the left;
but pass through all, that thou Mayest approve thy self the servant of CHRIST in straits, in necessity, in tribulation, by the Armour of righteousness on the right hand and on the left;
cc-acp vvb p-acp d, cst pns21 vm2 vvi po21 n1 dt n1 pp-f np1 p-acp n2, p-acp n1, p-acp n1, p-acp dt n1 pp-f n1 p-acp dt j-jn n1 cc p-acp dt j;
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through honour and dishonour, by ill report and good report.
through honour and dishonour, by ill report and good report.
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That is, set Faith on worke, in all the variety of conditions, to keepe thee in the right way, that thou turne not out of it.
That is, Set Faith on work, in all the variety of conditions, to keep thee in the right Way, that thou turn not out of it.
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It is faith that must doe it: For example, put the case thou commest to Hesters condition;
It is faith that must do it: For Exampl, put the case thou Comest to Hesters condition;
pn31 vbz n1 cst vmb vdi pn31: p-acp n1, vvd dt n1 pns21 vv2 p-acp np1 n1;
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there was a turning of her minde, she had peace before, but when it comes to that, that she must venter her life for the Church, here she had vse of faith.
there was a turning of her mind, she had peace before, but when it comes to that, that she must venture her life for the Church, Here she had use of faith.
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And so for Abraham, God bade him offer his sonne, he was at rest a great while before,
And so for Abraham, God bade him offer his son, he was At rest a great while before,
cc av p-acp np1, np1 vvd pno31 vvi po31 n1, pns31 vbds p-acp n1 dt j n1 a-acp,
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but now GOD tryes him what hee will doe;
but now GOD tries him what he will do;
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here is a turning of his life, here was an Exigent, here was vse for his faith, he did it, faith turned him this way;
Here is a turning of his life, Here was an Exigent, Here was use for his faith, he did it, faith turned him this Way;
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Another man would haue turned another way, that hath not faith. So when GOD cals Moses, hee was quiet before in Pharoahs Court:
another man would have turned Another Way, that hath not faith. So when GOD calls Moses, he was quiet before in Pharaohs Court:
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now he must goe to suffer affliction with the people of GOD, then what must he doe in such a case? The Text saith, he did it by faith;
now he must go to suffer affliction with the people of GOD, then what must he do in such a case? The Text Says, he did it by faith;
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by faith he forsooke the glory of Pharoahs Court, and chose rather to suffer afflictions with the people of GOD,
by faith he forsook the glory of Pharaohs Court, and chosen rather to suffer afflictions with the people of GOD,
p-acp n1 pns31 vvd dt n1 pp-f npg1 vvb, cc vvd av-c pc-acp vvi n2 p-acp dt n1 pp-f np1,
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then to enioy the pleasure of sin for a season. There be many hundreds of such cases that befall continually.
then to enjoy the pleasure of since for a season. There be many hundreds of such cases that befall continually.
cs pc-acp vvi dt n1 pp-f n1 p-acp dt n1. pc-acp vbi d crd pp-f d n2 cst vvb av-j.
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I say, thou shouldst vse thy faith now, that it should lead thee in the right way, in all these difficult cases:
I say, thou Shouldst use thy faith now, that it should led thee in the right Way, in all these difficult cases:
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for this is the vse of faith.
for this is the use of faith.
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See now another man that hath not faith, take a false-hearted man, and say what you will to him when any such exigent comes, you shall neuer draw him from his wealth, from his friends, from his worldly credit,
See now Another man that hath not faith, take a False-hearted man, and say what you will to him when any such exigent comes, you shall never draw him from his wealth, from his Friends, from his worldly credit,
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because he makes that his maine, his heart secretly trusts in that, hee thinkes, if that be gone, he is as vndone;
Because he makes that his main, his heart secretly trusts in that, he thinks, if that be gone, he is as undone;
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that is his God, therefore you shall neuer draw him from that, for he wants faith to make God his God.
that is his God, Therefore you shall never draw him from that, for he Wants faith to make God his God.
d vbz po31 n1, av pn22 vmb av-x vvi pno31 p-acp d, c-acp pns31 vvz n1 pc-acp vvi np1 po31 n1.
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Come to another man, let him come into such an exigent, and you shall not pull him from God, hee is his trust, he is his hope,
Come to Another man, let him come into such an exigent, and you shall not pull him from God, he is his trust, he is his hope,
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and if he loseth Gods fauour, he loseth life and all; and therefore that is the difference in all the passages of things in their conuersation.
and if he loses God's favour, he loses life and all; and Therefore that is the difference in all the passages of things in their Conversation.
cc cs pns31 vvz ng1 n1, pns31 vvz n1 cc d; cc av cst vbz dt n1 p-acp d dt n2 pp-f n2 p-acp po32 n1.
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This then is the second thing we should make of faith, to guide and direct vs in our liues.
This then is the second thing we should make of faith, to guide and Direct us in our lives.
np1 av vbz dt ord n1 pns12 vmd vvi pp-f n1, pc-acp vvi cc vvi pno12 p-acp po12 n2.
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But because this is generall, it may be it will not bee enough: I will come a little to Instances.
But Because this is general, it may be it will not be enough: I will come a little to Instances.
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Suppose a man come to such a turning as those in Iohn 12.12. Many of the chiefe Rulers beleeued in him, but they durst not confesse him, lest they should be cast out of the Synagogue. Suppose a man come to such a turning as those in John 12.12. Many of the chief Rulers believed in him, but they durst not confess him, lest they should be cast out of the Synagogue.
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Put the case, that thou be in such a case, as that thou art brought now to such a tryall:
Put the case, that thou be in such a case, as that thou art brought now to such a trial:
vvb dt n1, cst pns21 vbb p-acp d dt n1, c-acp cst pns21 vb2r vvn av p-acp d dt n1:
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Now, if thy faith be such a faith as they had, that is a signe that thou wantest faith indeede.
Now, if thy faith be such a faith as they had, that is a Signen that thou Wantest faith indeed.
av, cs po21 n1 vbb d dt n1 c-acp pns32 vhd, cst vbz dt n1 cst pns21 vv2 n1 av.
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3511
Take two men, the one will be content to be cast out, he will confesse Christ, come what wil of it.
Take two men, the one will be content to be cast out, he will confess christ, come what will of it.
vvb crd n2, dt pi vmb vbi j pc-acp vbi vvn av, pns31 vmb vvi np1, vvb r-crq vmb pp-f pn31.
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Another man, when it comes to such a competition, that either he must be cast out of the Synagogue,
another man, when it comes to such a competition, that either he must be cast out of the Synagogue,
j-jn n1, c-crq pn31 vvz p-acp d dt n1, cst d pns31 vmb vbi vvn av pp-f dt n1,
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or deny Christ, he will rather leaue that then the other, he will rather part with Christ, he will rather forsake him,
or deny christ, he will rather leave that then the other, he will rather part with christ, he will rather forsake him,
cc vvi np1, pns31 vmb av-c vvi cst av dt n-jn, pns31 vmb av-c vvi p-acp np1, pns31 vmb av-c vvi pno31,
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3514
& the confession of him, then indure such trouble. So again, come to a matter of praise of men, to a matter of credit,
& the Confessi of him, then endure such trouble. So again, come to a matter of praise of men, to a matter of credit,
cc dt n1 pp-f pno31, av vvb d n1. av av, vvn p-acp dt n1 pp-f n1 pp-f n2, p-acp dt n1 pp-f n1,
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whē a man sees that this is his condition in the place he liues in,
when a man sees that this is his condition in the place he lives in,
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and considers, If I serue GOD indeede, if I goe through in my profession, I see I must be contemned, I must be despised, I must be trampled vpon, I see, I must be hated of all men,
and considers, If I serve GOD indeed, if I go through in my profession, I see I must be contemned, I must be despised, I must be trampled upon, I see, I must be hated of all men,
cc vvz, cs pns11 vvb np1 av, cs pns11 vvb a-acp p-acp po11 n1, pns11 vvb pns11 vmb vbi vvn, pns11 vmb vbi vvn, pns11 vmb vbi vvn p-acp, pns11 vvb, pns11 vmb vbi vvn pp-f d n2,
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3517
as our Sauiour Christ saith, (for to be hated of some men, a man might beare it well enough) but to haue all mens hands against him, to be excluded of all good company, (as they say) such a thing a man shall haue much adoe to beare, to lose all his worldly credit, all his friends;
as our Saviour christ Says, (for to be hated of Some men, a man might bear it well enough) but to have all men's hands against him, to be excluded of all good company, (as they say) such a thing a man shall have much ado to bear, to loose all his worldly credit, all his Friends;
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but when it comes to such a case, one man is willing to beare these, because he trusts in GOD:
but when it comes to such a case, one man is willing to bear these, Because he trusts in GOD:
cc-acp c-crq pn31 vvz p-acp d dt n1, crd n1 vbz j pc-acp vvi d, c-acp pns31 vvz p-acp np1:
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I know whom I haue trusted, saith Paul: Therefore he was willing to vndergoe all shame, to indure imprisonment, to do any thing:I know whom I have trusted, Says Paul: Therefore he was willing to undergo all shame, to endure imprisonment, to do any thing:
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another man doth not trust in God, and therefore he will not indure hee will leaue Religion, he will not doe the things that may breed this trouble, hee will mince the matter, he will leaue that, that he may secure himselfe,
Another man does not trust in God, and Therefore he will not endure he will leave Religion, he will not do the things that may breed this trouble, he will mince the matter, he will leave that, that he may secure himself,
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3521
and keepe his credit, that he hath amongst men. So againe, come to matter of commodity:
and keep his credit, that he hath among men. So again, come to matter of commodity:
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3522
Let matters of profit, or aduantage in the World for a mans estate be offered, see the different condition now of a man that hath faith,
Let matters of profit, or advantage in the World for a men estate be offered, see the different condition now of a man that hath faith,
vvb n2 pp-f n1, cc n1 p-acp dt n1 p-acp dt ng1 n1 vbi vvn, vvb dt j n1 av pp-f dt n1 cst vhz n1,
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and of a man that wants faith.
and of a man that Wants faith.
cc pp-f dt n1 cst vvz n1.
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3524
See Saul, when he saw the fat Cattell, he tooke them, his faith was nothing but a notion:
See Saul, when he saw the fat Cattle, he took them, his faith was nothing but a notion:
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3525
If he had beleeued in GOD, he would not haue thought that the fat Cattell would haue made him more happy,
If he had believed in GOD, he would not have Thought that the fat Cattle would have made him more happy,
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3526
but because he saw them, and thought they would be aduantage to him, he saw them present, that was the thing he felt, hee beleeued not the other, therefore he did that. And so for Balaam ;
but Because he saw them, and Thought they would be advantage to him, he saw them present, that was the thing he felt, he believed not the other, Therefore he did that. And so for balaam;
cc-acp c-acp pns31 vvd pno32, cc vvd pns32 vmd vbi n1 p-acp pno31, pns31 vvd pno32 j, cst vbds dt n1 pns31 vvd, pns31 vvd xx dt n-jn, av pns31 vdd d. cc av p-acp np1;
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3527
when the case comes, that eyther he must curse the people, or else forsake the wages of vnrighteousnesse,
when the case comes, that either he must curse the people, or Else forsake the wages of unrighteousness,
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3528
surely he wil haue respect to the wages of vnrighteousnesse:
surely he will have respect to the wages of unrighteousness:
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3529
that is, though Balaam made a faire shew, he would doe any thing rather then to goe against Gods Commandements,
that is, though balaam made a fair show, he would do any thing rather then to go against God's commandments,
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3530
and yet he had an eye to the other all the while, and GOD saw that he secretly looked to himselfe.
and yet he had an eye to the other all the while, and GOD saw that he secretly looked to himself.
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3531
So that, it may be, thou makest profession, thou makest a faire shew, thou wilt do much.
So that, it may be, thou Makest profession, thou Makest a fair show, thou wilt do much.
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3532
Remember this, it may be, it is but a high flying:
remember this, it may be, it is but a high flying:
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3533
The Eagle, though she flye high, yet she hath an eye to the prey below all the while:
The Eagl, though she fly high, yet she hath an eye to the prey below all the while:
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3534
So many men, although they doe much, yet they haue a secret eye to the prey;
So many men, although they do much, yet they have a secret eye to the prey;
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3535
that is, they want faith, and therefore they regard these things too much. And when the time comes, that they must stoope to it, the time of tryall,
that is, they want faith, and Therefore they regard these things too much. And when the time comes, that they must stoop to it, the time of trial,
d vbz, pns32 vvb n1, cc av pns32 vvb d n2 av av-d. cc c-crq dt n1 vvz, cst pns32 vmb vvi p-acp pn31, dt n1 pp-f n1,
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3536
when a man wants faith to magnifie other things, he ouervalueth those things, hauing nothing better to trust vnto.
when a man Wants faith to magnify other things, he overvalueth those things, having nothing better to trust unto.
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3537
In such a case, Iudas his 30. pence was a great matter: Gehezi's change of rayment, and Achans wedge of Gold.
In such a case, Iudas his 30. pence was a great matter: Gehazi's change of raiment, and Achans wedge of Gold.
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3538
I neede name no more examples.
I need name no more Examples.
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3539
But take a man that hath faith, and this is no difficulty to him, hee will not only let goe that wealth which he hath inordinately gotten,
But take a man that hath faith, and this is no difficulty to him, he will not only let go that wealth which he hath inordinately got,
cc-acp vvb dt n1 cst vhz n1, cc d vbz dx n1 p-acp pno31, pns31 vmb xx av-j vvi vvi d n1 r-crq pns31 vhz av-j vvn,
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3540
as Zacheus, but he will suffer the spoiling of his goods with joy, because he beleeues God, that hee hath in heauen a more induring substance.
as Zacchaeus, but he will suffer the spoiling of his goods with joy, Because he believes God, that he hath in heaven a more enduring substance.
c-acp np1, p-acp pns31 vmb vvi dt vvg pp-f po31 n2-j p-acp n1, c-acp pns31 vvz np1, cst pns31 vhz p-acp n1 dt av-dc j-vvg n1.
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3541
There is no Christian, no good man, but he would be content to gaine as well as thou;
There is no Christian, no good man, but he would be content to gain as well as thou;
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3542
what is the reason hee takes it not? He beleues that by forsaking that, he shall haue a more enduring substance in Heauen.
what is the reason he Takes it not? He beleues that by forsaking that, he shall have a more enduring substance in Heaven.
q-crq vbz dt n1 pns31 vvz pn31 xx? pns31 vvz cst p-acp vvg cst, pns31 vmb vhi dt av-dc j-vvg n1 p-acp n1.
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3543
There is no man would forsake any thing but for the better, and that is the reason wee beleeue, and thou dost not.
There is no man would forsake any thing but for the better, and that is the reason we believe, and thou dost not.
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3544
And so come to matter of safety and danger, and there you shall see what difference faith makes between men,
And so come to matter of safety and danger, and there you shall see what difference faith makes between men,
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3545
how it turnes their course, when they come to such an exigent.
how it turns their course, when they come to such an exigent.
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3546
See it in Saul, you know, he was commanded not to offer Sacrifice till Samuel came, GOD did put him to the tryall, The Philistims were vpon him, the day of Battell drew neere, hee saw the people shrinke away, Saul was put to it now,
See it in Saul, you know, he was commanded not to offer Sacrifice till Samuel Come, GOD did put him to the trial, The philistines were upon him, the day of Battle drew near, he saw the people shrink away, Saul was put to it now,
vvb pn31 p-acp np1, pn22 vvb, pns31 vbds vvn xx pc-acp vvi n1 p-acp np1 vvd, np1 vdd vvi pno31 p-acp dt n1, dt njp2 vbdr p-acp pno31, dt n1 pp-f n1 vvd av-j, pns31 vvd dt n1 vvb av, np1 vbds vvn p-acp pn31 av,
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3547
whether he would trust GOD for his safety or no:
whither he would trust GOD for his safety or no:
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3548
If Saul had had faith now, and had thought with himselfe, If I keepe the Commandement, is not GOD able to helpe me, what though the people shrinke away;
If Saul had had faith now, and had Thought with himself, If I keep the Commandment, is not GOD able to help me, what though the people shrink away;
cs np1 vhd vhn n1 av, cc vhd vvn p-acp px31, cs pns11 vvb dt n1, vbz xx np1 j pc-acp vvi pno11, r-crq cs dt n1 vvb av;
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3549
cannot GOD doe as much with a few as with many? If he had beleeued, hee would haue done otherwise:
cannot GOD do as much with a few as with many? If he had believed, he would have done otherwise:
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3550
But he did not beleeue, and therefore you see which way he turned.
But he did not believe, and Therefore you see which Way he turned.
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3551
The like we see in Ioram, Ier. 42. This was his case, hee was the Captaine of t•ose that were left behinde in Captiuity; The like we see in Ioram, Jeremiah 42. This was his case, he was the Captain of t•ose that were left behind in Captivity;
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3552
If hee had stayed in Ierusalem, he had had nothing to defend him, there was pouerty and want of all things;
If he had stayed in Ierusalem, he had had nothing to defend him, there was poverty and want of all things;
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3553
if hee went downe into Egypt, that was a safe Countrey, as farre as any one could see, it lay farre from all danger of War, there was plenty of all things,
if he went down into Egypt, that was a safe Country, as Far as any one could see, it lay Far from all danger of War, there was plenty of all things,
cs pns31 vvd a-acp p-acp np1, cst vbds dt j n1, c-acp av-j c-acp d pi vmd vvi, pn31 vvd av-j p-acp d n1 pp-f n1, pc-acp vbds n1 pp-f d n2,
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3554
and he was a strong King, able to defend him;
and he was a strong King, able to defend him;
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3555
There comes Commandement from GOD, that he should keepe himselfe still in Ierusalem, and should not goe downe into Egypt :
There comes Commandment from GOD, that he should keep himself still in Ierusalem, and should not go down into Egypt:
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3556
It is a place worth the reading, Ier. 42 & 43. Ioram, in this case, beleeued not that God would keepe him safe where he saw no meanes of •afety.
It is a place worth the reading, Jeremiah 42 & 43. Ioram, in this case, believed not that God would keep him safe where he saw no means of •afety.
pn31 vbz dt n1 j dt n-vvg, np1 crd cc crd np1, p-acp d n1, vvd xx d np1 vmd vvi pno31 j c-crq pns31 vvd dx n2 pp-f n1.
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3557
Therefore, in that turning, you see what choice he made, which was his vtter vndoing;
Therefore, in that turning, you see what choice he made, which was his utter undoing;
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3558
he went downe into Egypt, and there the Sword and the Famine followed him, that GOD might make him know, that it was not any outward condition that could keepe him safe,
he went down into Egypt, and there the Sword and the Famine followed him, that GOD might make him know, that it was not any outward condition that could keep him safe,
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3559
and that he was able to keepe him safe in another place, where there seemed to be more danger,
and that he was able to keep him safe in Another place, where there seemed to be more danger,
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3560
On the other side, take those that trust in God, in any such case, when they are brought to any such difficulty, they are willing to venter to put themselues vpon GOD, to goe any whither,
On the other side, take those that trust in God, in any such case, when they Are brought to any such difficulty, they Are willing to venture to put themselves upon GOD, to go any whither,
p-acp dt j-jn n1, vvb d cst vvb p-acp np1, p-acp d d n1, c-crq pns32 vbr vvn p-acp d d n1, pns32 vbr j pc-acp vvi pc-acp vvi px32 p-acp np1, pc-acp vvi d q-crq,
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3561
as Luther went to Wormes, they care not for any danger before them.
as Luther went to Worms, they care not for any danger before them.
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3562
But some will say, it is true, if I had a Prophet sent to me, to tell me in such a case that I should be safe, I should trust on him.
But Some will say, it is true, if I had a Prophet sent to me, to tell me in such a case that I should be safe, I should trust on him.
p-acp d vmb vvi, pn31 vbz j, cs pns11 vhd dt n1 vvd p-acp pno11, pc-acp vvi pno11 p-acp d dt n1 cst pns11 vmd vbi j, pns11 vmd vvi p-acp pno31.
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3563
Certainely, if thou hast not, yet if the cause be good, if it be a thing that GOD sets thee aworke on,
Certainly, if thou hast not, yet if the cause be good, if it be a thing that GOD sets thee awork on,
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3564
if thou goe by a right rule, know, that in this case thou hast as true a promise of safety, that God will deale well with thee,
if thou go by a right Rule, know, that in this case thou hast as true a promise of safety, that God will deal well with thee,
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3565
as if thou haddest a Prophet sent immediately from God. Therfore I say to thee in such a case as Luther said to Melancton, which was a good reason when Melancton began to faint:
as if thou Hadst a Prophet sent immediately from God. Therefore I say to thee in such a case as Luther said to Melanchthon, which was a good reason when Melanchthon began to faint:
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3566
Luther being afarre off, wrote a Letter vnto him, and tels him, saith he, if the Cause be not GODS,Luther being afar off, wrote a letter unto him, and tells him, Says he, if the Cause be not GOD'S,
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3567
why doe not we giue ouer? why doe we not shrinke? why doe wee doe any thing? And If it be Gods Cause,
why do not we give over? why do we not shrink? why do we do any thing? And If it be God's Cause,
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3568
why doe we shrinke? why go we not thorow? He needed no more but to know that it was Gods Cause:
why do we shrink? why go we not thorough? He needed no more but to know that it was God's Cause:
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3569
and after that, see how hee exposed himselfe from time to time: and as no man was bolder then hee, so no man had more comfort.
and After that, see how he exposed himself from time to time: and as no man was bolder then he, so no man had more Comfort.
cc p-acp d, vvb c-crq pns31 vvd px31 p-acp n1 p-acp n1: cc c-acp dx n1 vbds jc cs pns31, av dx n1 vhd dc n1.
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3570
It is with vs in this case as it was with Ieremiah, Ier. 26. GOD bids him goe and speake his Word to the people, all his words,
It is with us in this case as it was with Jeremiah, Jeremiah 26. GOD bids him go and speak his Word to the people, all his words,
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3571
and tels him that the people would be ready to put him to death;
and tells him that the people would be ready to put him to death;
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3572
and so they were, they said he should die, but yet he obeyed God, because the Lord sent him;
and so they were, they said he should die, but yet he obeyed God, Because the Lord sent him;
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3573
and see what was the issue of it, GOD turned the matter, and saued him.
and see what was the issue of it, GOD turned the matter, and saved him.
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3574
This is faith, when a man comes in that case to set his faith aworke, that it may set him the right way that he is to goe in, which way he is to turne.
This is faith, when a man comes in that case to Set his faith awork, that it may Set him the right Way that he is to go in, which Way he is to turn.
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3575
And so, put the case that GOD brings thee to such a case, that thou art in danger of prison in danger of death, in danger of the greatest crosse, of the greatest persecution and trouble, And so, put the case that GOD brings thee to such a case, that thou art in danger of prison in danger of death, in danger of the greatest cross, of the greatest persecution and trouble,
cc av, vvd dt n1 cst np1 vvz pno21 p-acp d dt n1, cst pns21 vb2r p-acp n1 pp-f n1 p-acp n1 pp-f n1, p-acp n1 pp-f dt js n1, pp-f dt js n1 cc n1,
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3576
now one man consults with flesh, the other consults with the spirit, he sets faith awork to worke his worke for him:
now one man consults with Flesh, the other consults with the Spirit, he sets faith awork to work his work for him:
av crd n1 vvz p-acp n1, dt n-jn vvz p-acp dt n1, pns31 vvz n1 av pc-acp vvi po31 n1 p-acp pno31:
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3577
you see what Stephen did in such a case, and the reason of it, Acts 6. He was a man full of faith,
you see what Stephen did in such a case, and the reason of it, Acts 6. He was a man full of faith,
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3578
and therfore he feared not what they could doe to him. See what Paul did, in such a case;
and Therefore he feared not what they could do to him. See what Paul did, in such a case;
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3579
you see what danger he was exposed vnto, but he consulted not with flesh and blood,
you see what danger he was exposed unto, but he consulted not with Flesh and blood,
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3580
but what did he? He set faith on worke, that it might guide him in all the way that he went, in all the turnings of his life.
but what did he? He Set faith on work, that it might guide him in all the Way that he went, in all the turnings of his life.
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3581
And so, on the other side, for pleasure, there are two men that haue pleasures propounded, the holiest man hath the same nature that others haue, they would take the same delight that others doe, And so, on the other side, for pleasure, there Are two men that have pleasures propounded, the Holiest man hath the same nature that Others have, they would take the same delight that Others do,
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3582
as farre as they are naturall.
as Far as they Are natural.
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3583
What is the reason then they doe not? why doe such men turne from all sinfull delights, and runne another course?
What is the reason then they do not? why do such men turn from all sinful delights, and run Another course?
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3584
It is nothing but faith that enableth them to doe it.
It is nothing but faith that enableth them to do it.
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3585
By faith Moses left Pharoahs Court, and the pleasures of sinne for a season, and chose aduersity with the people of GOD: By faith Moses left Pharaohs Court, and the pleasures of sin for a season, and chosen adversity with the people of GOD:
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that is, as if hee should say, If you would know why Moses did this, it was faith that enabled him:
that is, as if he should say, If you would know why Moses did this, it was faith that enabled him:
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that is, he beleeued, that if hee had enioyed those pleasures of sinne, he should haue beene a loser by them, hee should haue fared the worse for them.
that is, he believed, that if he had enjoyed those pleasures of sin, he should have been a loser by them, he should have fared the Worse for them.
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3588
Againe, he beleeued, that by his suffering aduersity with the people of God, he should gaine;
Again, he believed, that by his suffering adversity with the people of God, he should gain;
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it was onely faith that made him doe this. If thou haddest faith, thou wouldest forsake thy pleasures, and liue a more strict life, as the Saints doe.
it was only faith that made him do this. If thou Hadst faith, thou Wouldst forsake thy pleasures, and live a more strict life, as the Saints do.
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So that still you must keepe that conclusion, that you must set faith aworke in all the conclusions and passages of your life,
So that still you must keep that conclusion, that you must Set faith awork in all the conclusions and passages of your life,
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for that is it that guides you in the right way.
for that is it that guides you in the right Way.
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3592
Againe, Take two men that haue both children to prouide for, they haue posterity to care for;
Again, Take two men that have both children to provide for, they have posterity to care for;
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3593
the one man he reasons thus with himselfe;
the one man he Reasons thus with himself;
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3594
If I leaue them not as good a stock as I would, yet I shall leaue them Gods blessing, which is able to make them prosper;
If I leave them not as good a stock as I would, yet I shall leave them God's blessing, which is able to make them prosper;
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3595
and though I should leaue them abundance, yet all that, without Gods blessing, will not be able to doe it.
and though I should leave them abundance, yet all that, without God's blessing, will not be able to do it.
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Therefore such a man will be indifferent for matter of estate, he will leaue a conueniency for them,
Therefore such a man will be indifferent for matter of estate, he will leave a conveniency for them,
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3597
if he can, but he takes no great care, hee had rather lay vp faithfull prayers in heauen, he had rather see them brought vp in the feare of GOD,
if he can, but he Takes no great care, he had rather lay up faithful Prayers in heaven, he had rather see them brought up in the Fear of GOD,
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for hee trust GOD, and he thinkes that his blessing can do• it, without meanes; and he knows that great meanes, without Gods blessing, cannot doe it.
for he trust GOD, and he thinks that his blessing can do• it, without means; and he knows that great means, without God's blessing, cannot do it.
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3599
But when another man is in this case, hee lookes to that which is represented to his eyes:
But when Another man is in this case, he looks to that which is represented to his eyes:
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and therefore he will not haue done till he haue prouided such a portion for such a childe, till he haue built him houses, till he haue made them firme on euery side, till he haue added house to house;
and Therefore he will not have done till he have provided such a portion for such a child, till he have built him houses, till he have made them firm on every side, till he have added house to house;
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this is out of want of faith, he beleeues not: hence it is that these two runne a different course.
this is out of want of faith, he believes not: hence it is that these two run a different course.
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3602
So againe, one man lookes to his businesse, he will not spend time to examine his heart, he will not spend time in prayer from day to day; So again, one man looks to his business, he will not spend time to examine his heart, he will not spend time in prayer from day to day;
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3603
he saith, my businesse will goe at sixe and seuens, my businesse will not be done:
he Says, my business will go At sixe and seuens, my business will not be done:
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3604
when as another man, that hath chosen Maries portion, is content to lose somewhat, hee is content that many things should goe amisse, he is content to lose somewhat of his estate, he is content to let his businesse lye vndone,
when as Another man, that hath chosen Mary's portion, is content to loose somewhat, he is content that many things should go amiss, he is content to loose somewhat of his estate, he is content to let his business lie undone,
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3605
or not to be so well done, because he thinkes, to be busie in good workes, in prayer,
or not to be so well done, Because he thinks, to be busy in good works, in prayer,
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3606
and to haue the fauour of GOD, is greater aduantage, he thinkes hee hath chosen the better part.
and to have the favour of GOD, is greater advantage, he thinks he hath chosen the better part.
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3607
Now it is faith that workes this difference.
Now it is faith that works this difference.
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3608
What should I doe? Why should I name any more Instances? You may name more to your selues,
What should I do? Why should I name any more Instances? You may name more to your selves,
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3609
as you haue faith, so it will guide you, it will turne you this way and that way in the turnings and passages of your life.
as you have faith, so it will guide you, it will turn you this Way and that Way in the turnings and passages of your life.
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3610
But now, because I am farre in the poynt, (and I see the time runnes fast away) before I leaue, I would not only shew you what faith is able to doe,
But now, Because I am Far in the point, (and I see the time runs fast away) before I leave, I would not only show you what faith is able to do,
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3611
but I would worke you to this a little.
but I would work you to this a little.
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3612
You will say then, What is it to trust in GOD? For that is the reason of all the difference, you see:
You will say then, What is it to trust in GOD? For that is the reason of all the difference, you see:
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3613
Therefore, saith Paul, 1 Tim. 4.10.
Therefore, Says Paul, 1 Tim. 4.10.
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3614
We labour, and suffer rebuke, what is the reason? If you would know the cause,We labour, and suffer rebuke, what is the reason? If you would know the cause,
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3615
why we leade such a life, why we runne another course then others, why wee liue a painefull life in labour from day to day;
why we lead such a life, why we run Another course then Others, why we live a painful life in labour from day to day;
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3616
but if a man had good wages, he might well doe that, we labour and suffer,
but if a man had good wages, he might well do that, we labour and suffer,
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3617
and are rebuked, and haue nothing but persecution for our paines; but, saith he, we doe it, because we trust in the liuing God :
and Are rebuked, and have nothing but persecution for our pains; but, Says he, we do it, Because we trust in the living God:
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3618
therefore we labour, and suffer, and are rebuked, because wee trust in the liuing GOD.
Therefore we labour, and suffer, and Are rebuked, Because we trust in the living GOD.
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3619
I say, doe this, and thou shalt be able to doe the same that Moses did, thou shalt be able to doe the same that Paul did, the same that all the Saints haue done.
I say, do this, and thou shalt be able to do the same that Moses did, thou shalt be able to do the same that Paul did, the same that all the Saints have done.
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3620
If I could but perswade you now to trust in God, to set your faith aworke thus farre, There is no man that heares me this day, that is in any other course then in the wayes of Religion and godlinesse,
If I could but persuade you now to trust in God, to Set your faith awork thus Far, There is no man that hears me this day, that is in any other course then in the ways of Religion and godliness,
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3621
but he would turne his course: and therefore I will labour in this a little. You will aske me then what it is to trust GOD?
but he would turn his course: and Therefore I will labour in this a little. You will ask me then what it is to trust GOD?
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3622
I will shew you a little what it is, because euery man is ready to say, I trust in GOD, I will show you a little what it is, Because every man is ready to say, I trust in GOD,
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3623
but I am not able to doe this that you say, when I come to such a hard turning.
but I am not able to do this that you say, when I come to such a hard turning.
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3624
Deceiue not thy selfe, this is to trust in God, namely, to be vnbottomed of thy selfe,
Deceive not thy self, this is to trust in God, namely, to be unbottomed of thy self,
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3625
and of euery creature, and so to leane vpon GOD, that, if hee faile thee, thou sinkest.
and of every creature, and so to lean upon GOD, that, if he fail thee, thou sinkest.
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3626
There is many a man, that pretends he trusts in GOD; but hee so trusts GOD, that withall hee will prouide for himselfe:
There is many a man, that pretends he trusts in GOD; but he so trusts GOD, that withal he will provide for himself:
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3627
such a man saith, GODS blessing is a good addition, but to haue that for all, hee will not, he will be sure he will be strong, he will make his Mountaine strong about him,
such a man Says, GOD'S blessing is a good addition, but to have that for all, he will not, he will be sure he will be strong, he will make his Mountain strong about him,
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3628
and he will haue the blessings of GOD too: for faith in the promises, hee makes them good notions;
and he will have the blessings of GOD too: for faith in the promises, he makes them good notions;
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3629
but for things to trust to, to rest on, it is a thing he will not be perswaded to.
but for things to trust to, to rest on, it is a thing he will not be persuaded to.
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3630
Now this is not to trust in GOD.
Now this is not to trust in GOD.
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3631
But this is to trust in him, when thou doest so cast thy selfe on him, that,
But this is to trust in him, when thou dost so cast thy self on him, that,
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3632
if he should faile thee, thou wert vndone by it. To exemplifie it to you:
if he should fail thee, thou Wertenberg undone by it. To exemplify it to you:
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3633
There was an action that Alexander the Great did, (I vse it, onely to expresse what I meane by trusting in GOD:) When hee was sicke, there comes a friend that was alwaies close with him, that was a Physician,
There was an actium that Alexander the Great did, (I use it, only to express what I mean by trusting in GOD:) When he was sick, there comes a friend that was always close with him, that was a physician,
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3634
and he prepared him a Potion;
and he prepared him a Potion;
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3635
but before the same came to him, there was a Letter deliuered to him, to signifie to him, that that very Potion was poyson:
but before the same Come to him, there was a letter Delivered to him, to signify to him, that that very Potion was poison:
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3636
when his friend came with his Potion in his hand, he takes the Letter that was sent to giue him notice of the Treason,
when his friend Come with his Potion in his hand, he Takes the letter that was sent to give him notice of the Treason,
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3637
and drinkes off the Cup with one hand, and reaches the Letter with the other, so he dranke off the Cup before he shewed the Letter.
and drinks off the Cup with one hand, and reaches the letter with the other, so he drank off the Cup before he showed the letter.
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3638
Here Alexander trusted him, if he had failed him, he had lost his life;
Here Alexander trusted him, if he had failed him, he had lost his life;
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3639
he did not first shew the Letter, and then heare his excuse for himselfe, but hee shewed that he trusted him.
he did not First show the letter, and then hear his excuse for himself, but he showed that he trusted him.
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3640
In such a case, if thou be able to trust GOD, if thou canst put thy selfe vpon him,
In such a case, if thou be able to trust GOD, if thou Canst put thy self upon him,
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3641
if he faile the, thou art vndone, in such a case; this is to trust in GOD.
if he fail thee, thou art undone, in such a case; this is to trust in GOD.
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3642
To vse another expression, that you may know what it is.
To use Another expression, that you may know what it is.
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3643
There was a King of this Land, that sent his seruant, a Generall of his Army, to spare a Citie:
There was a King of this Land, that sent his servant, a General of his Army, to spare a city:
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3644
he had command vnder the Broad Seale, from the Councell, and from the Kings owne hand, to doe it:
he had command under the Broad Seal, from the Council, and from the Kings own hand, to do it:
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and to disobey this Warrant was death: But withall, the King sent him a secret message that he should destroy the Citie,
and to disobey this Warrant was death: But withal, the King sent him a secret message that he should destroy the city,
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and to trust him to saue his life. The party did so:
and to trust him to save his life. The party did so:
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The Broad-Seale and Commission was to spare the City, to sorbeare it, The secret charge was to destroy it:
The Broadseal and Commission was to spare the city, to sorbeare it, The secret charge was to destroy it:
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This he did, and trusted the King for his life; if hee had fayled him, he had been destroyed.
This he did, and trusted the King for his life; if he had failed him, he had been destroyed.
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These similitudes shew what it is to trust in GOD:
These Similitudes show what it is to trust in GOD:
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If thou be brought to such an exigent, if thou wilt trust GOD in such a case,
If thou be brought to such an exigent, if thou wilt trust GOD in such a case,
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as wherin if he faile thee, thou art vndone;
as wherein if he fail thee, thou art undone;
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This is to trust GOD, not to seeke his blessing so as to make that an addition,
This is to trust GOD, not to seek his blessing so as to make that an addition,
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but to put all vpon him.
but to put all upon him.
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Therefore, that you may know that this is to trust in GOD, know, that except thou doe it thus, GOD is not ready to answer thee.
Therefore, that you may know that this is to trust in GOD, know, that except thou do it thus, GOD is not ready to answer thee.
av, cst pn22 vmb vvi cst d vbz pc-acp vvi p-acp np1, vvb, cst c-acp pns21 vdi pn31 av, np1 vbz xx j pc-acp vvi pno21.
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Therfore commonly, he puts not forth his strength to deliuer men, or to bestow vpon them any great blessing,
Therefore commonly, he puts not forth his strength to deliver men, or to bestow upon them any great blessing,
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but when hee hath brought men to such an exigent.
but when he hath brought men to such an exigent.
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And because men will not trust in him commonly, while other props are taken away, (For wee should trust in GOD in the middest of prosperity and happinesse,
And Because men will not trust in him commonly, while other props Are taken away, (For we should trust in GOD in the midst of Prosperity and happiness,
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but because men will not doe it till then,) hee strips them of all, that they may doe it;
but Because men will not do it till then,) he strips them of all, that they may do it;
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he brings a man to such a case, that he shall haue nothing else to trust vnto.
he brings a man to such a case, that he shall have nothing Else to trust unto.
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What is the reason that Paul saith, 2 Cor. 1. 10. We receiued the sentence of death, that wee might learne not to trust in our selues, What is the reason that Paul Says, 2 Cor. 1. 10. We received the sentence of death, that we might Learn not to trust in our selves,
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but in God that raiseth the dead? GOD meant to deliuer him, when he saith he receiued the the sentence of death; but in God that Raiseth the dead? GOD meant to deliver him, when he Says he received thee the sentence of death;
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that is, there was no helpe in the World, that he could see, in himselfe, or in any other creature;
that is, there was no help in the World, that he could see, in himself, or in any other creature;
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Now he was brought to trust in him, and then God answered him in his trust:
Now he was brought to trust in him, and then God answered him in his trust:
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so you shall finde, Zeph. 3.12. I will leaue among you men that are humble and poore people, and they shall trust in the Name of the Lord.
so you shall find, Zephaniah 3.12. I will leave among you men that Are humble and poor people, and they shall trust in the Name of the Lord.
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Why did not these trust in the Lord while they were rich?
Why did not these trust in the Lord while they were rich?
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Our nature is so backward, and so exceeding deceitfull, that wee cannot till other helpes are gone.
Our nature is so backward, and so exceeding deceitful, that we cannot till other helps Are gone.
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I will leaue among you a sort of poore people, and they shall trust in my Name. I will leave among you a sort of poor people, and they shall trust in my Name.
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(As if he should say) When men are brought to that, that all other things are taken away,
(As if he should say) When men Are brought to that, that all other things Are taken away,
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and till then they will not trust in him. Indeede, till then it is not trusting.
and till then they will not trust in him. Indeed, till then it is not trusting.
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And therefore in 1 Tim. 1.5. She that is a Widdow is left alone, and trusts in GOD.
And Therefore in 1 Tim. 1.5. She that is a Widow is left alone, and trusts in GOD.
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Till she be left alone, till the other props be taken away, a man cannot trust in GOD.
Till she be left alone, till the other props be taken away, a man cannot trust in GOD.
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Hence it is, that commonly when men are brought to the lowest, they are nerest to GOD, they haue best accesse vnto him;
Hence it is, that commonly when men Are brought to the lowest, they Are nearest to GOD, they have best access unto him;
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because when they are brought to such an exigent, then a man will pray best; and when he prayes best, then hee speedes best, then faith is set on worke,
Because when they Are brought to such an exigent, then a man will pray best; and when he prays best, then he speeds best, then faith is Set on work,
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and it workes best when it is alone, when it is stripped of all other helpes.
and it works best when it is alone, when it is stripped of all other helps.
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And therefore you shall finde in the Booke of GOD, when men were lowest, they had neerest accesse to GOD.
And Therefore you shall find in the Book of GOD, when men were lowest, they had nearest access to GOD.
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•sa, when he was come against with many thousands, he trusted vpon GOD, though he went against them with halfe the number,•sa, when he was come against with many thousands, he trusted upon GOD, though he went against them with half the number,
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and God deliuered him, because he prayed and sought to GOD, and saw that he was not able to doe any thing, he trusted in GOD.
and God Delivered him, Because he prayed and sought to GOD, and saw that he was not able to do any thing, he trusted in GOD.
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Another time, when Asa had forgotten GOD, when he was strong, when he thought himselfe more able,
another time, when Asa had forgotten GOD, when he was strong, when he Thought himself more able,
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when hee was to deale with one that had a weaker Armie a great deale, the King of Israel, hee was ouerthrowne,
when he was to deal with one that had a Weaker Army a great deal, the King of Israel, he was overthrown,
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and shut vp that he could not stirre, because hee sent to the King of Aram for helpe.
and shut up that he could not stir, Because he sent to the King of Aram for help.
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It is GODS manner to defer sending of helpe till a man be brought to the Mount, as hee did with Abraham ;
It is GOD'S manner to defer sending of help till a man be brought to the Mount, as he did with Abraham;
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hee might haue done it before; but, you know how he did with Abraham, he brought him to the last cast.
he might have done it before; but, you know how he did with Abraham, he brought him to the last cast.
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And Dauid, he was brought to the very point of perishing by the hands of Saul, before he deliuered him.
And David, he was brought to the very point of perishing by the hands of Saul, before he Delivered him.
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And so he did with Iacob, Esau comes against him with foure hundred men, (with a full resolution to destroy him) before hee would deliuer him.
And so he did with Iacob, Esau comes against him with foure hundred men, (with a full resolution to destroy him) before he would deliver him.
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It is GODS manner to doe thus. And so hee did with Iob, and other seruants of his;
It is GOD'S manner to do thus. And so he did with Job, and other Servants of his;
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his fashion is to doe so, to bring men vnto the very brow of the hill, till their feet be ready to slip,
his fashion is to do so, to bring men unto the very brow of the hill, till their feet be ready to slip,
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when they are euen going, and then hee delights to appeare and deliuer them. Therefore, in such cases, trust GOD, put all vpon GOD;
when they Are even going, and then he delights to appear and deliver them. Therefore, in such cases, trust GOD, put all upon GOD;
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that is, when GOD, in any turning of thy life, brings thee to such an exigent, that thou seest all at the point to be lost, that thou art at the point to be vtterly vndone, learne to trust in GOD in good earnest,
that is, when GOD, in any turning of thy life, brings thee to such an exigent, that thou See all At the point to be lost, that thou art At the point to be utterly undone, Learn to trust in GOD in good earnest,
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and that shall guide thee, and turne thee the right way, when thy flesh is ready to goe another way.
and that shall guide thee, and turn thee the right Way, when thy Flesh is ready to go Another Way.
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What was the reason that CHRIST, when he was on earth, would doe nothing except they beleeued in him?
What was the reason that CHRIST, when he was on earth, would do nothing except they believed in him?
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When thou hast any thing to doe, if thou beleeue in God, that will make him ready to helpe thee,
When thou hast any thing to do, if thou believe in God, that will make him ready to help thee,
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because then it is an acknowledging, and an attributing to his power.
Because then it is an acknowledging, and an attributing to his power.
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If hee should doe it in another case, he should lose his labour, hee should lose his glory, men would not be built vp in him by that which he did.
If he should do it in Another case, he should loose his labour, he should loose his glory, men would not be built up in him by that which he did.
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Therefore, make vse of faith, set faith on worke, as I said.
Therefore, make use of faith, Set faith on work, as I said.
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I should come to this now, to moue you to trust in GOD in all cases.
I should come to this now, to move you to trust in GOD in all cases.
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If I could perswade this, men would turne the courses of their liues, and would trust in him:
If I could persuade this, men would turn the courses of their lives, and would trust in him:
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for know, if thou trust in GOD, he neuer failes any that trust in him,
for know, if thou trust in GOD, he never fails any that trust in him,
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as Dauid saith, in Psal. 37. I neuer saw the righteous for saken, &c. As if he should say, Aske all his seruants, aske all men that euer haue knowne him, all the men that haue liued with him, that haue finished their course with him;
as David Says, in Psalm 37. I never saw the righteous for saken, etc. As if he should say, Ask all his Servants, ask all men that ever have known him, all the men that have lived with him, that have finished their course with him;
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aske a seruant of GOD, when he comes to dye, how GOD hath dealt with him,
ask a servant of GOD, when he comes to die, how GOD hath dealt with him,
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whether hee hath fayled him all his life;
whither he hath failed him all his life;
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I am perswaded that there is not a seruant of GOD, but will say that he neuer failed him;
I am persuaded that there is not a servant of GOD, but will say that he never failed him;
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and, if he were to leaue an exhortation behinde him, he would exhort others, from experience of his trust;
and, if he were to leave an exhortation behind him, he would exhort Others, from experience of his trust;
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It cannot be that GOD should faile thee, if thou rest vpon him.
It cannot be that GOD should fail thee, if thou rest upon him.
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Thinkest thou that GOD can faile thee, when he saith himselfe so often, he will neuer faile thee,
Thinkest thou that GOD can fail thee, when he Says himself so often, he will never fail thee,
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nor those that trust in him? Will a man faile one that trusts in him? Wee vse to say, Oh I will not faile him, for hee trusts in mee;
nor those that trust in him? Will a man fail one that trusts in him? we use to say, O I will not fail him, for he trusts in me;
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and doest thou thinke that GOD will faile thee in such a case? If GOD should faile men in such cases ▪ there is no man that would seeke him.
and dost thou think that GOD will fail thee in such a case? If GOD should fail men in such cases ▪ there is no man that would seek him.
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But, that men should bee encouraged to serue him, hee hath promised, not onely, not to faile thee,
But, that men should be encouraged to serve him, he hath promised, not only, not to fail thee,
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but hee is abundant in truth, hee will bee better then his word, hee doth what hee sayeth, and more too:
but he is abundant in truth, he will be better then his word, he does what he Saith, and more too:
cc-acp pns31 vbz j p-acp n1, pns31 vmb vbi jc cs po31 n1, pns31 vdz r-crq pns31 vvz, cc av-dc av:
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3709
If thou wouldest trust vpon him in such a case, thou shouldst finde that he will answer thee.
If thou Wouldst trust upon him in such a case, thou Shouldst find that he will answer thee.
cs pns21 vmd2 vvi p-acp pno31 p-acp d dt n1, pns21 vmd2 vvi cst pns31 vmb vvi pno21.
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3710
But thou wilt say, I see not how he will doe it, the case is such a hard and difficult case. But thou wilt say, I see not how he will do it, the case is such a hard and difficult case.
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3711
Thou must know that there are strange passages in GODS prouidence, he is able to bring things to passe, Thou must know that there Are strange passages in GOD'S providence, he is able to bring things to pass,
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3712
though thou know not how it should be.
though thou know not how it should be.
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3713
See his prouidence 2 Kings 5. The Woman there, the Shunamite, shee beleeued the word that the Prophet had said, that there should bee seauen yeeres Famine, shee left her Land and Countrey, this was an act of Faith, that made her doe this;
See his providence 2 Kings 5. The Woman there, the Shunamite, she believed the word that the Prophet had said, that there should be seauen Years Famine, she left her Land and Country, this was an act of Faith, that made her do this;
vvb po31 n1 crd n2 crd dt n1 a-acp, dt n1, pns31 vvd dt n1 cst dt n1 vhd vvn, cst a-acp vmd vbi crd ng2 n1, pns31 vvd po31 n1 cc n1, d vbds dt n1 pp-f n1, cst vvd pno31 vdi d;
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3714
See how this Woman beleeued now:
See how this Woman believed now:
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3715
she followed the direction of the Prophet, she did that which GOD appointed her to doe:
she followed the direction of the Prophet, she did that which GOD appointed her to do:
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3716
see how GOD brought it to passe, that the seruant of Elisha, Gehezi, should be there with the King,
see how GOD brought it to pass, that the servant of Elisha, Gehazi, should be there with the King,
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3717
and that hee should be telling the King of Israel of the great act of Elisha, That there should be such a concurrence of all things, that shee should come iust at that time,
and that he should be telling the King of Israel of the great act of Elisha, That there should be such a concurrence of all things, that she should come just At that time,
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3718
and no other, when the man of GOD was there, yea, when hee was telling of that very story, that then she should come in,
and no other, when the man of GOD was there, yea, when he was telling of that very story, that then she should come in,
cc dx n-jn, c-crq dt n1 pp-f np1 vbds a-acp, uh, c-crq pns31 vbds vvg pp-f cst j n1, cst cs pns31 vmd vvi p-acp,
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3719
and so she got her Land;
and so she god her Land;
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3720
or else it is likely that the Woman, hauing liued away so many yeeres, it is likely shee had had a hard suite of it;
or Else it is likely that the Woman, having lived away so many Years, it is likely she had had a hard suit of it;
cc av pn31 vbz j cst dt n1, vhg vvn av av d n2, pn31 vbz j pns31 vhd vhn dt j n1 pp-f pn31;
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3721
but Gods prouidence brought these things together. So againe, looke on Mordecai: It is a strange case:
but God's providence brought these things together. So again, look on Mordecai: It is a strange case:
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3722
It was concluded, that hee and all the Jewes should bee slaine:
It was concluded, that he and all the Jews should be slain:
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3723
The Decree was gone out, there was nothing in the World, for ought hee saw, that could hinder it;
The decree was gone out, there was nothing in the World, for ought he saw, that could hinder it;
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3724
the very night before Hester was to come to the King to make her request; if it had beene but a night longer, perhaps it had failed:
the very night before Esther was to come to the King to make her request; if it had been but a night longer, perhaps it had failed:
dt j n1 p-acp np1 vbds pc-acp vvi p-acp dt n1 pc-acp vvi po31 n1; cs pn31 vhd vbn p-acp dt n1 av-jc, av pn31 vhd vvn:
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but that there might be a concurrence of all this, it is said in Hester 6. The King hee could not sleepe that night, and when hee could not sleepe, he might haue called for another Booke then the Booke of the Chronicles;
but that there might be a concurrence of all this, it is said in Esther 6. The King he could not sleep that night, and when he could not sleep, he might have called for Another Book then the Book of the Chronicles;
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3726
and when hee had the Booke brought, he might haue falne vpon another place, and not vpon that where Mordecai's act was record•d,
and when he had the Book brought, he might have fallen upon Another place, and not upon that where Mordecai's act was record•d,
cc c-crq pns31 vhd dt n1 vvd, pns31 vmd vhi vvn p-acp j-jn n1, cc xx p-acp d c-crq vvz n1 vbds vvn,
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3727
but that there should bee a concurrence of all this in that very time.
but that there should be a concurrence of all this in that very time.
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3728
Is not GOD the same GOD? why should not wee bee ready to trust in him still? Doe wee not see the same daily? If his Workes were recorded and obserued in our remembrance, certainely we should trust in GOD.
Is not GOD the same GOD? why should not we be ready to trust in him still? Do we not see the same daily? If his Works were recorded and observed in our remembrance, Certainly we should trust in GOD.
vbz xx np1 dt d np1? q-crq vmd xx pns12 vbi j pc-acp vvi p-acp pno31 av? vdb pns12 xx vvi dt d av-j? cs po31 vvz vbdr vvn cc vvn p-acp po12 n1, av-j pns12 vmd vvi p-acp np1.
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But, you will object, The LORD doth euery thing by meanes, hee doth not worke Wonders, hee workes not Miracles now a dayes: But, you will Object, The LORD does every thing by means, he does not work Wonders, he works not Miracles now a days:
p-acp, pn22 vmb vvi, dt n1 vdz d n1 p-acp n2, pns31 vdz xx vvi n2, pns31 vvz xx n2 av dt n2:
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3730
And, when I see no meanes, I hope you will not haue mee to expect Miracles at GODS hands, to tempt him.
And, when I see no means, I hope you will not have me to expect Miracles At GOD'S hands, to tempt him.
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3731
You must remember Ahaz his case, when GOD came to Ahaz, and told him by the Prophet Esay; Isai. chap. 7. That Aram and Remaliah's sonne, those two smoking Fire-brands, should not haue their wils, should bee disappointed, that he would fight for him against them: You must Remember Ahaz his case, when GOD Come to Ahaz, and told him by the Prophet Isaiah; Isaiah chap. 7. That Aram and Remaliah's son, those two smoking Firebrands, should not have their wills, should be disappointed, that he would fight for him against them:
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3732
Saith the Prophet to him, Aske a signe of the Lord in the Heauen aboue, or in the Deepe below.
Says the Prophet to him, Ask a Signen of the Lord in the Heaven above, or in the Deep below.
vvz dt n1 p-acp pno31, vvb dt n1 pp-f dt n1 p-acp dt n1 a-acp, cc p-acp dt j-jn p-acp.
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3733
No, saith hee, Ahaz will not tempt GOD.
No, Says he, Ahaz will not tempt GOD.
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3734
What is the meaning of that? That is, I will prouide for my selfe, I will not trust to his Word, I will looke vnto my selfe, I will prouide an Armie, I will not tempt GOD;
What is the meaning of that? That is, I will provide for my self, I will not trust to his Word, I will look unto my self, I will provide an Army, I will not tempt GOD;
q-crq vbz dt n1 pp-f d? cst vbz, pns11 vmb vvi p-acp po11 n1, pns11 vmb xx vvi p-acp po31 n1, pns11 vmb vvi p-acp po11 n1, pns11 vmb vvi dt n1, pns11 vmb xx vvi np1;
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That is, I will not goe about it without meanes, I will looke about mee;
That is, I will not go about it without means, I will look about me;
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3736
And for such a signe as resting on that promise, If I should doe this, I should tempt GOD.
And for such a Signen as resting on that promise, If I should do this, I should tempt GOD.
cc p-acp d dt n1 c-acp vvg p-acp d n1, cs pns11 vmd vdi d, pns11 vmd vvi np1.
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3737
See heere is a faire excuse: Take heede of such excuses, say not, I shall tempt GOD.
See Here is a fair excuse: Take heed of such excuses, say not, I shall tempt GOD.
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3738
And know, that though there be not Miracles, yet GOD he workes wonders now a dayes,
And know, that though there be not Miracles, yet GOD he works wonders now a days,
cc vvb, cst cs pc-acp vbb xx n2, av np1 pns31 vvz n2 av dt n2,
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3739
as well as then, his hand is not shortned; now he is the same GOD, he is as powerfull as hee was.
as well as then, his hand is not shortened; now he is the same GOD, he is as powerful as he was.
c-acp av c-acp av, po31 n1 vbz xx vvn; av pns31 vbz dt d np1, pns31 vbz a-acp j c-acp pns31 vbds.
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3740
It is true now as it was in Dauids time, that wonderfull are thy workes. And CHRIST now in the time of the Gospell, his Name is wonderfull.
It is true now as it was in David time, that wonderful Are thy works. And CHRIST now in the time of the Gospel, his Name is wonderful.
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In Isai. 9. The gouernment is vpon his shoulders, and his Name shall bee called wonderfull ;
In Isaiah 9. The government is upon his shoulders, and his Name shall be called wonderful;
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3742
that is, in the gouernment of his Church hee doth wonderfull things;
that is, in the government of his Church he does wonderful things;
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3743
that is, when a thing seemes to bee neuer so strong and well built, when the strength of the Enemy seemes to be neuer so great and inuincible, hee is wonderfull to disappoint them.
that is, when a thing seems to be never so strong and well built, when the strength of the Enemy seems to be never so great and invincible, he is wonderful to disappoint them.
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3744
Againe, when the strength of the Church seemes to be little, he can make that effectuall to doe great matters, it shall doe wonders:
Again, when the strength of the Church seems to be little, he can make that effectual to do great matters, it shall do wonders:
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3745
and therefore I say, GOD is able to doe wonderfull things now.
and Therefore I say, GOD is able to do wonderful things now.
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3746
Now those very things which seeme wonders to men, are not Miracles, though they may be great workes.
Now those very things which seem wonders to men, Are not Miracles, though they may be great works.
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3747
That Wonder that Elisha said, that the next day things should bee so cheape, you see, that was reckoned so great a matter,
That Wonder that Elisha said, that the next day things should be so cheap, you see, that was reckoned so great a matter,
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3748
yet it was done after an ordinary manner: There was but a false feare scattered in the Armie, and it was done.
yet it was done After an ordinary manner: There was but a false Fear scattered in the Army, and it was done.
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3749
Therefore, he that workes wonders, he can doe the same now. That deliuerance which the Iewes had, it was a thing that may be done now.
Therefore, he that works wonders, he can do the same now. That deliverance which the Iewes had, it was a thing that may be done now.
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3750
So those wonders, those great acts which God did when men trusted in him, they are things which he doth daily now.
So those wonders, those great acts which God did when men trusted in him, they Are things which he does daily now.
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3751
Therefore to answer punctually, because men doe deceiue themselues in that, when we exhort them to trust in GOD, they say still, we must vse the meanes, I will giue a threefold answer to it.
Therefore to answer punctually, Because men do deceive themselves in that, when we exhort them to trust in GOD, they say still, we must use the means, I will give a threefold answer to it.
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3752
It is true that GOD vseth meanes, but they are meanes of his owne prouiding, and not the meanes, many times, that thou pitchest vpon. It is true that GOD uses means, but they Are means of his own providing, and not the means, many times, that thou pitchest upon.
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3753
For thus farre it is true, GOD doth it not but by meanes;
For thus Far it is true, GOD does it not but by means;
p-acp av av-j pn31 vbz j, np1 vdz pn31 xx cc-acp p-acp n2;
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that is, he doth things by second causes, hee doth them not by an immediate hand of his owne,
that is, he does things by second Causes, he does them not by an immediate hand of his own,
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3755
though hee be able to doe it: But now what those causes are, thou knowest not.
though he be able to do it: But now what those Causes Are, thou Knowest not.
cs pns31 vbb j pc-acp vdi pn31: cc-acp av q-crq d n2 vbr, pns21 vv2 xx.
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3756
Therefore this set downe, that GOD doth it by meanes of his owne, and not by those meanes thou seest.
Therefore this Set down, that GOD does it by means of his own, and not by those means thou See.
av d vvn a-acp, cst np1 vdz pn31 p-acp n2 pp-f po31 d, cc xx p-acp d n2 pns21 vv2.
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3757
It may bee thou pitchest vpon some particular meanes, and thinkest, surely it must be done by this:
It may be thou pitchest upon Some particular means, and Thinkest, surely it must be done by this:
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and because thou seest no other, thou thinkest, if that fayle, all is spoiled: But it is not so;
and Because thou See no other, thou Thinkest, if that fail, all is spoiled: But it is not so;
cc c-acp pns21 vv2 dx j-jn, pns21 vv2, cs d vvb, d vbz vvn: cc-acp pn31 vbz xx av;
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3759
GOD will not doe it by these, but GOD is so farre from doing it, that his vsuall course is,
GOD will not do it by these, but GOD is so Far from doing it, that his usual course is,
np1 vmb xx vdi pn31 p-acp d, cc-acp np1 vbz av av-j p-acp vdg pn31, cst po31 j n1 vbz,
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3760
when men haue pitched vpon particular meanes, and thinke surely the businesse must bee brought to passe by this, or else all will faile;
when men have pitched upon particular means, and think surely the business must be brought to pass by this, or Else all will fail;
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3761
GOD many times vseth not that, but a meanes which thou neuer thoughtest of. In such a case, it fares with vs as it did with Naaman the Assyrian ;
GOD many times uses not that, but a means which thou never thoughtest of. In such a case, it fares with us as it did with Naaman the assyrian;
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3762
when he comes to the Prophet of GOD, hee thought before-hand, that the Prophet would haue spoken some words, and haue healed him;
when he comes to the Prophet of GOD, he Thought beforehand, that the Prophet would have spoken Some words, and have healed him;
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but he bids him goe and wash, which was a thing that hee neuer thought of:
but he bids him go and wash, which was a thing that he never Thought of:
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3764
So thou many times thinkest of these meanes, thou preconceiuest things in thine owne heart, thou thinkest thou art right, thou thinkest it must needes be done this way, thou seest no other meanes;
So thou many times Thinkest of these means, thou preconceivest things in thine own heart, thou Thinkest thou art right, thou Thinkest it must needs be done this Way, thou See no other means;
av pns21 d n2 vv2 pp-f d n2, pns21 vv2 n2 p-acp po21 d n1, pns21 vv2 pns21 vb2r j-jn, pns21 vv2 pn31 vmb av vbi vdn d n1, pns21 vv2 dx j-jn n2;
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3765
but, it may be, GOD will not doe it this way, but he will doe it a way that thou thinkest not of.
but, it may be, GOD will not do it this Way, but he will do it a Way that thou Thinkest not of.
cc-acp, pn31 vmb vbi, np1 vmb xx vdi pn31 d n1, cc-acp pns31 vmb vdi pn31 dt n1 cst pns21 vv2 xx pp-f.
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3766
So Ioseph, when hee was in fauour with Pharoah his Steward, one would thinke, that this should haue beene the meanes of Iosephs aduancement,
So Ioseph, when he was in favour with Pharaoh his Steward, one would think, that this should have been the means of Joseph's advancement,
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3767
and of bringing to passe that promise; but this was not the meanes that GOD vsed.
and of bringing to pass that promise; but this was not the means that GOD used.
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3768
Againe, when that Pharoah his chiefe Butler was deliuered, one would thinke that that should haue beene the meanes to haue wrought his exaltation;
Again, when that Pharaoh his chief Butler was Delivered, one would think that that should have been the means to have wrought his exaltation;
av, c-crq d np1 po31 j-jn n1 vbds vvn, pi vmd vvi d cst vmd vhi vbn dt n2 pc-acp vhi vvn po31 n1;
(14) sermon (DIV2)
559
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3769
but yet these were not, there fell a meanes that Ioseph thought not on ▪ and so GOD doth daily.
but yet these were not, there fell a means that Ioseph Thought not on ▪ and so GOD does daily.
cc-acp av d vbdr xx, a-acp vvd dt n2 cst np1 vvd xx a-acp ▪ cc av np1 vdz av-j.
(14) sermon (DIV2)
559
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3770
Many times, the thing that we most trust vnto, and put most confidence in, doth faile and deceiue vs, GOD dasheth in pieces such meanes,
Many times, the thing that we most trust unto, and put most confidence in, does fail and deceive us, GOD dasheth in Pieces such means,
d n2, dt n1 cst pns12 av-ds vvb p-acp, cc vvd ds n1 p-acp, vdz vvi cc vvi pno12, np1 vvz p-acp n2 d n2,
(14) sermon (DIV2)
560
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3771
and vseth other meanes to helpe, that neuer came into our hearts to thinke of. Doe we not see it oftentimes?
and uses other means to help, that never Come into our hearts to think of. Do we not see it oftentimes?
cc vvz j-jn n2 pc-acp vvi, cst av-x vvd p-acp po12 n2 pc-acp vvi pp-f. vdb pns12 xx vvi pn31 av?
(14) sermon (DIV2)
560
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3772
Againe, that meanes which wee thinke will not doe, oftentimes doth it. Therefore say not, I trust in GOD, that he will doe it by meanes;
Again, that means which we think will not do, oftentimes does it. Therefore say not, I trust in GOD, that he will do it by means;
av, cst vvz r-crq pns12 vvb vmb xx vdi, av vdz pn31. av vvb xx, pns11 vvb p-acp np1, cst pns31 vmb vdi pn31 p-acp n2;
(14) sermon (DIV2)
561
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3773
for GOD delighteth to doe it by meanes.
for GOD delights to do it by means.
p-acp np1 vvz pc-acp vdi pn31 p-acp n2.
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561
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3774
Men are ready to say, Oh, if had such a Physician, or if I had such ayre,
Men Are ready to say, O, if had such a physician, or if I had such air,
n2 vbr j pc-acp vvi, uh, cs vhd d dt n1, cc cs pns11 vhd d n1,
(14) sermon (DIV2)
562
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3775
or such meanes, I should doe well enough: How doest thou know that? It may be, GOD will not vse that.
or such means, I should do well enough: How dost thou know that? It may be, GOD will not use that.
cc d n2, pns11 vmd vdi av av-d: c-crq vd2 pns21 vvi d? pn31 vmb vbi, np1 vmb xx vvi d.
(14) sermon (DIV2)
562
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3776
So, those that are in distresse; Oh if I had such a man to comfort me!
So, those that Are in distress; O if I had such a man to Comfort me!
av, d cst vbr p-acp n1; uh cs pns11 vhd d dt n1 pc-acp vvi pno11!
(14) sermon (DIV2)
563
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3777
Why thou knowest not whether that be the meanes that GOD will vse, or no. Therefore say not, because I see not meanes, therefore I will not trust in GOD.
Why thou Knowest not whither that be the means that GOD will use, or no. Therefore say not, Because I see not means, Therefore I will not trust in GOD.
q-crq pns21 vv2 xx c-crq d vbb dt n2 cst np1 vmb vvi, cc uh-dx. av vvb xx, c-acp pns11 vvb xx n2, av pns11 vmb xx vvi p-acp np1.
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563
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3778
I say, GOD will doe it by meanes, but he vseth meanes of his owne prouiding, and not of thy seeking.
I say, GOD will do it by means, but he uses means of his own providing, and not of thy seeking.
pns11 vvb, np1 vmb vdi pn31 p-acp n2, cc-acp pns31 vvz n2 pp-f po31 d vvg, cc xx pp-f po21 vvg.
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563
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3779
This is the first answer to it. The second answer: If thou say, that GOD doth it by meanes;
This is the First answer to it. The second answer: If thou say, that GOD does it by means;
d vbz dt ord n1 p-acp pn31. dt ord n1: cs pns21 vvb, cst np1 vdz pn31 p-acp n2;
(14) sermon (DIV2)
563
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3780
yet remember, that it is his blessing or his curse, which makes those meanes on which thou art fixed effectuall or ineffectuall.
yet Remember, that it is his blessing or his curse, which makes those means on which thou art fixed effectual or ineffectual.
av vvb, cst pn31 vbz po31 n1 cc po31 n1, r-crq vvz d n2 p-acp r-crq pns21 vb2r vvn j cc j.
(14) sermon (DIV2)
564
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3781
The greatest meanes, the fairest, the most specious, and most probable to bring things to passe;
The greatest means, the Fairest, the most specious, and most probable to bring things to pass;
dt js n2, dt js, dt av-ds j, cc av-ds j pc-acp vvi n2 pc-acp vvi;
(14) sermon (DIV2)
564
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3782
remember, that if GOD doe but say to that meanes, prosper not, (for that is the curse,
Remember, that if GOD do but say to that means, prosper not, (for that is the curse,
vvb, cst cs np1 vdb p-acp vvi p-acp d n2, vvb xx, (c-acp d vbz dt n1,
(14) sermon (DIV2)
564
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3783
when hee bids a thing wither) thou shalt not doe it.
when he bids a thing wither) thou shalt not do it.
c-crq pns31 vvz dt n1 vvi) pns21 vm2 xx vdi pn31.
(14) sermon (DIV2)
564
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3784
Againe, If it be weaker, if GOD say to such a thing, goe and doe this businesse, it shall be able to bring it to passe:
Again, If it be Weaker, if GOD say to such a thing, go and do this business, it shall be able to bring it to pass:
av, cs pn31 vbi jc, cs np1 vvb p-acp d dt n1, vvb cc vdb d n1, pn31 vmb vbi j pc-acp vvi pn31 pc-acp vvi:
(14) sermon (DIV2)
565
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3785
this is his blessing and his curse;
this is his blessing and his curse;
d vbz po31 n1 cc po31 n1;
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565
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3786
you should learne to haue these words, not onely in your mouthes, but to know the meaning of them;
you should Learn to have these words, not only in your mouths, but to know the meaning of them;
pn22 vmd vvi pc-acp vhi d n2, xx av-j p-acp po22 n2, cc-acp pc-acp vvi dt n1 pp-f pno32;
(14) sermon (DIV2)
565
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3787
and not onely so, but to come to the practice;
and not only so, but to come to the practice;
cc xx av-j av, cc-acp pc-acp vvi p-acp dt n1;
(14) sermon (DIV2)
565
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3788
to say with your selues, when things are faire and probable, Except GOD bid this doe it, it shall not be effectuall,
to say with your selves, when things Are fair and probable, Except GOD bid this do it, it shall not be effectual,
pc-acp vvi p-acp po22 n2, c-crq n2 vbr j cc j, c-acp np1 vvb d vdb pn31, pn31 vmb xx vbi j,
(14) sermon (DIV2)
565
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3789
if he curse it, it shall wither.
if he curse it, it shall wither.
cs pns31 vvb pn31, pn31 vmb vvi.
(14) sermon (DIV2)
565
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3790
Thirdly, remember this, That his blessing is dispensed, not according to thy meanes, but according to the vprightnesse of thy heart, according to thy workes.
Thirdly, Remember this, That his blessing is dispensed, not according to thy means, but according to the uprightness of thy heart, according to thy works.
ord, vvb d, cst po31 n1 vbz vvn, xx vvg p-acp po21 n2, cc-acp vvg p-acp dt n1 pp-f po21 n1, vvg p-acp po21 n2.
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566
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3791
One would thinke, when he hath riches, then he should bring it to passe:
One would think, when he hath riches, then he should bring it to pass:
pi vmd vvi, c-crq pns31 vhz n2, cs pns31 vmd vvi pn31 pc-acp vvi:
(14) sermon (DIV2)
566
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3792
but, saith the Prophet, Psal. 62. Riches belong to the Lord, they come neither from the North nor from the South:
but, Says the Prophet, Psalm 62. Riches belong to the Lord, they come neither from the North nor from the South:
cc-acp, vvz dt n1, np1 crd n2 vvb p-acp dt n1, pns32 vvb av-dx p-acp dt n1 ccx p-acp dt n1:
(14) sermon (DIV2)
566
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3793
And, when riches increase, set not your heart vpon them: Saith he, it is not riches that makes men happy;
And, when riches increase, Set not your heart upon them: Says he, it is not riches that makes men happy;
cc, c-crq n2 vvb, vvb xx po22 n1 p-acp pno32: vvz pns31, pn31 vbz xx n2 cst vvz n2 j;
(14) sermon (DIV2)
566
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3794
for that Objection will come in.
for that Objection will come in.
p-acp d n1 vmb vvi p-acp.
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566
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3795
If I had riches, I should be able to doe this or that, they are the meanes to make a man happy,
If I had riches, I should be able to do this or that, they Are the means to make a man happy,
cs pns11 vhd n2, pns11 vmd vbi j pc-acp vdi d cc d, pns32 vbr dt n2 pc-acp vvi dt n1 j,
(14) sermon (DIV2)
567
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3796
though happinesse consists not in them?
though happiness consists not in them?
cs n1 vvz xx p-acp pno32?
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567
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3797
No, (saith he) when riches increase, set not your hearts vpon them. (As if he should say) If wealth would doe you good, I would giue you leaue to set your hearts vpon it:
No, (Says he) when riches increase, Set not your hearts upon them. (As if he should say) If wealth would do you good, I would give you leave to Set your hearts upon it:
uh-dx, (vvz pns31) q-crq n2 vvb, vvb xx po22 n2 p-acp pno32. (c-acp cs pns31 vmd vvi) cs n1 vmd vdi pn22 j, pns11 vmd vvi pn22 vvb pc-acp vvi po22 n2 p-acp pn31:
(14) sermon (DIV2)
568
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3798
but it is not in wealth or riches to make a man poore or rich, but that comes of the Lord. But now comes in the Objection.
but it is not in wealth or riches to make a man poor or rich, but that comes of the Lord. But now comes in the Objection.
cc-acp pn31 vbz xx p-acp n1 cc n2 pc-acp vvi dt n1 j cc j, cc-acp cst vvz pp-f dt n1. p-acp av vvz p-acp dt n1.
(14) sermon (DIV2)
568
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3799
Yea, but GOD doth it by meanes, the Lord doth it by riches. No, GOD rewards men according to their workes, not according to their wealth. Yea, but GOD does it by means, the Lord does it by riches. No, GOD rewards men according to their works, not according to their wealth.
uh, cc-acp np1 vdz pn31 p-acp n2, dt n1 vdz pn31 p-acp n2. av-dx, np1 vvz n2 vvg p-acp po32 n2, xx vvg p-acp po32 n1.
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569
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3800
So that, when thou trustest to the meanes, know that GOD blesseth thee according to thy workes, not according to the outward condition thou art in.
So that, when thou trustest to the means, know that GOD Blesses thee according to thy works, not according to the outward condition thou art in.
av cst, c-crq pns21 vv2 p-acp dt n2, vvb cst np1 vvz pno21 vvg p-acp po21 n2, xx vvg p-acp dt j n1 pns21 vb2r p-acp.
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570
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3801
Thus we should learne to doe, when we say GOD doth things by meanes, when a man sees the fairest meanes,
Thus we should Learn to do, when we say GOD does things by means, when a man sees the Fairest means,
av pns12 vmd vvi pc-acp vdi, c-crq pns12 vvb np1 vdz n2 p-acp n2, c-crq dt n1 vvz dt js n2,
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570
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3802
yet, if thou find that thou hast not prayed, thou hast not sought to GOD, thou hast no secret assurance of his blessing, thinke not that such a businesse will be done.
yet, if thou find that thou hast not prayed, thou hast not sought to GOD, thou hast no secret assurance of his blessing, think not that such a business will be done.
av, cs pns21 vvb cst pns21 vh2 xx vvn, pns21 vh2 xx vvn p-acp np1, pns21 vh2 dx j-jn n1 pp-f po31 n1, vvb xx d d dt n1 vmb vbi vdn.
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570
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3803
Againe, when the meanes are low, meane, and weake, yet, if thou haue sought him earnestly,
Again, when the means Are low, mean, and weak, yet, if thou have sought him earnestly,
av, c-crq dt n2 vbr j, j, cc j, av, cs pns21 vhb vvn pno31 av-j,
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571
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3804
if thou hast had a secret assurance of him, that he will be with thee, let not thy heart be discouraged;
if thou hast had a secret assurance of him, that he will be with thee, let not thy heart be discouraged;
cs pns21 vh2 vhn dt j-jn n1 pp-f pno31, cst pns31 vmb vbi p-acp pno21, vvb xx po21 n1 vbi vvn;
(14) sermon (DIV2)
571
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3805
doe in this case, as Dauid did, Psal. 31. (saith he) I heard the speaking against of great men, they sate and conspired against me,
do in this case, as David did, Psalm 31. (Says he) I herd the speaking against of great men, they sat and conspired against me,
vdb p-acp d n1, c-acp np1 vdd, np1 crd (vvz pns31) pns11 vvd dt vvg p-acp pp-f j n2, pns32 vvd cc vvn p-acp pno11,
(14) sermon (DIV2)
571
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3806
but I trusted in thee, I said, my times are in thy hands. (Marke:) When Dauid saw the greatest meanes vsed against him as might be, They were great men set against him,
but I trusted in thee, I said, my times Are in thy hands. (Mark:) When David saw the greatest means used against him as might be, They were great men Set against him,
cc-acp pns11 vvd p-acp pno21, pns11 vvd, po11 n2 vbr p-acp po21 n2. (n1:) q-crq np1 vvd dt js n2 vvn p-acp pno31 a-acp vmd vbi, pns32 vbdr j n2 vvn p-acp pno31,
(14) sermon (DIV2)
571
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3807
and many of them, they ioyned together, they tooke councell against him, he was not discouraged,
and many of them, they joined together, they took council against him, he was not discouraged,
cc d pp-f pno32, pns32 vvd av, pns32 vvd n1 p-acp pno31, pns31 vbds xx vvn,
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571
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3808
but saith, my times are in thy hands.
but Says, my times Are in thy hands.
cc-acp vvz, po11 n2 vbr p-acp po21 n2.
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571
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3809
If my times were in their hands, they might make me miserable, I had reason to bee discouraged at that;
If my times were in their hands, they might make me miserable, I had reason to be discouraged At that;
cs po11 n2 vbdr p-acp po32 n2, pns32 vmd vvi pno11 j, pns11 vhd n1 pc-acp vbi vvn p-acp d;
(14) sermon (DIV2)
571
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3810
but my times are in thy hands: See if thou canst say this on both sides.
but my times Are in thy hands: See if thou Canst say this on both sides.
cc-acp po11 n2 vbr p-acp po21 n2: vvb cs pns21 vm2 vvi d p-acp d n2.
(14) sermon (DIV2)
571
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3811
When great men ioyne for thy wealth, say not now, I shall bee made a great man in the World;
When great men join for thy wealth, say not now, I shall be made a great man in the World;
c-crq j n2 vvi p-acp po21 n1, vvb xx av, pns11 vmb vbi vvn dt j n1 p-acp dt n1;
(14) sermon (DIV2)
571
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3812
but say, My time is in Gods hand, it is not in their power to doe it.
but say, My time is in God's hand, it is not in their power to do it.
cc-acp vvb, po11 n1 vbz p-acp n2 n1, pn31 vbz xx p-acp po32 n1 pc-acp vdi pn31.
(14) sermon (DIV2)
571
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3813
Againe, when great men seeke and consult against thee, say not now, I shall be miserable,
Again, when great men seek and consult against thee, say not now, I shall be miserable,
av, c-crq j n2 vvi cc vvi p-acp pno21, vvb xx av, pns11 vmb vbi j,
(14) sermon (DIV2)
572
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3814
but consider thy times are in GODS hands, it is not in their hands to doe it. FINIS.
but Consider thy times Are in GOD'S hands, it is not in their hands to do it. FINIS.
cc-acp vvb po21 n2 vbr p-acp npg1 n2, pn31 vbz xx p-acp po32 n2 pc-acp vdi pn31. fw-la.
(14) sermon (DIV2)
572
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3815
OF EFFECTVALL FAITH. The sixth Sermon. 1. THESS. 1.3. Remembring your effectuall Faith, &c. WEe haue already answered one Objection, that God workes by meanes; we shewed after what manner:
OF EFFECTUAL FAITH. The sixth Sermon. 1. THESS. 1.3. Remembering your effectual Faith, etc. we have already answered one Objection, that God works by means; we showed After what manner:
pp-f j n1. dt ord n1. crd d. crd. vvg po22 j n1, av pns12 vhb av vvn crd n1, cst np1 n2 p-acp n2; pns12 vvd p-acp r-crq n1:
(15) sermon (DIV2)
572
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3816
Well, if this be so, (before we leaue the point) take heede you deceiue not your selues;
Well, if this be so, (before we leave the point) take heed you deceive not your selves;
av, cs d vbb av, (c-acp pns12 vvb dt n1) vvb n1 pn22 vvb xx po22 n2;
(15) sermon (DIV2)
574
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3817
you commonly say, GOD workes things by meanes: The saying is true, if thy heart be not false:
you commonly say, GOD works things by means: The saying is true, if thy heart be not false:
pn22 av-j vvb, np1 vvz n2 p-acp n2: dt n-vvg vbz j, cs po21 n1 vbb xx j:
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3818
for it is true, hee workes things by meanes;
for it is true, he works things by means;
c-acp pn31 vbz j, pns31 vvz n2 p-acp n2;
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3819
but if such meanes come in competition, (as GOD hath not appointed, that which is vnlawfull for thee to doe) if it come in competition with that which GOD hath set apart, in such a case thou must let such meanes goe, else thou mayest vse that meanes,
but if such means come in competition, (as GOD hath not appointed, that which is unlawful for thee to do) if it come in competition with that which GOD hath Set apart, in such a case thou must let such means go, Else thou Mayest use that means,
cc-acp cs d n2 vvb p-acp n1, (c-acp np1 vhz xx vvn, cst r-crq vbz j p-acp pno21 pc-acp vdi) cs pn31 vvb p-acp n1 p-acp d r-crq np1 vhz vvn av, p-acp d dt n1 pns21 vmb vvi d n2 vvi, av pns21 vm2 vvi d n2,
(15) sermon (DIV2)
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3820
but it is the meanes alone, thou shalt haue no encouragement in the vse of them.
but it is the means alone, thou shalt have no encouragement in the use of them.
cc-acp pn31 vbz dt n2 av-j, pns21 vm2 vhi dx n1 p-acp dt n1 pp-f pno32.
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3821
If thou hast meanes, encourage not thy selfe so much because of them, but because thou hast GOD for thy friend;
If thou hast means, encourage not thy self so much Because of them, but Because thou hast GOD for thy friend;
cs pns21 vh2 n2, vvb xx po21 n1 av av-d c-acp pp-f pno32, cc-acp c-acp pns21 vh2 np1 p-acp po21 n1;
(15) sermon (DIV2)
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3822
Let not the rich man reioyce in his riches, nor the strong man glory in his strength, or the wise man ioy in his wisedome, Ier. 10. but let him that glorieth and reioyceth, reioyce in the Lord. If they could doe a man good, we might reioyce in them: Let not the rich man rejoice in his riches, nor the strong man glory in his strength, or the wise man joy in his Wisdom, Jeremiah 10. but let him that Glorieth and rejoices, rejoice in the Lord. If they could do a man good, we might rejoice in them:
vvb xx dt j n1 vvi p-acp po31 n2, ccx dt j n1 n1 p-acp po31 n1, cc dt j n1 n1 p-acp po31 n1, np1 crd p-acp vvi pno31 d vvz cc vvz, vvb p-acp dt n1. cs pns32 vmd vdi dt n1 j, pns12 vmd vvi p-acp pno32:
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3823
The Lord requires nothing but that which is reasonable;
The Lord requires nothing but that which is reasonable;
dt n1 vvz pix cc-acp cst r-crq vbz j;
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3824
I dare be bold to declare it, that if the confidence in the strength of a man were able to doe him good, he might reioyce in it.
I Dare be bold to declare it, that if the confidence in the strength of a man were able to do him good, he might rejoice in it.
pns11 vvb vbb j pc-acp vvi pn31, cst cs dt n1 p-acp dt n1 pp-f dt n1 vbdr j pc-acp vdi pno31 j, pns31 vmd vvi p-acp pn31.
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3825
Therefore we see in that place, hee saith, it comes of the Lord. As if he should say, We see by experience,
Therefore we see in that place, he Says, it comes of the Lord. As if he should say, We see by experience,
av pns12 vvb p-acp d n1, pns31 vvz, pn31 vvz pp-f dt n1. c-acp cs pns31 vmd vvi, pns12 vvb p-acp n1,
(15) sermon (DIV2)
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3826
when GOD will vse them as instruments, it is otherwise, then they doe that which of themselues they cannot;
when GOD will use them as Instruments, it is otherwise, then they do that which of themselves they cannot;
c-crq np1 vmb vvi pno32 p-acp n2, pn31 vbz av, cs pns32 vdb d r-crq pp-f px32 pns32 vmbx;
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3827
they doe it no farther then GOD blesseth them, for else they hurt, and doe no good to a man.
they do it no farther then GOD Blesses them, for Else they hurt, and do no good to a man.
pns32 vdb pn31 av-dx av-jc cs np1 vvz pno32, c-acp av pns32 vvd, cc vdb dx j p-acp dt n1.
(15) sermon (DIV2)
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3828
Take heede therefore thy heart bee not false, and deceiue not thy selfe, that thou mingle by-respects in the businesse;
Take heed Therefore thy heart be not false, and deceive not thy self, that thou mingle by-respects in the business;
vvb n1 av po21 n1 vbb xx j, cc vvb xx po21 n1, cst pns21 vvb n2 p-acp dt n1;
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3829
but vse the meanes, and depend and trust in God for the bringing it to passe;
but use the means, and depend and trust in God for the bringing it to pass;
cc-acp vvb dt n2, cc vvi cc vvi p-acp np1 p-acp dt vvg pn31 pc-acp vvi;
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3830
which thou shalt know by this, if thou draw neere to God ; for that is a tryall, Ier. 17. Cursed is he that maketh flesh his arme:
which thou shalt know by this, if thou draw near to God; for that is a trial, Jeremiah 17. Cursed is he that makes Flesh his arm:
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574
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This drawes the heart from GOD; you shall finde that noted in 1 Tim. 1.6. The Widdow that trusts in God prayeth day and night.
This draws the heart from GOD; you shall find that noted in 1 Tim. 1.6. The Widow that trusts in God Prayeth day and night.
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574
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Therefore when thou hast the best meanes, if thou be not slacke in prayer, it argues thy trust in GOD;
Therefore when thou hast the best means, if thou be not slack in prayer, it argues thy trust in GOD;
av c-crq pns21 vh2 dt js n2, cs pns21 vbb xx j p-acp n1, pn31 vvz po21 n1 p-acp np1;
(15) sermon (DIV2)
574
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when thou goest to GOD, and striuest with him by prayer, and seekest not to the creature, to say thy wealth,
when thou goest to GOD, and Strivest with him by prayer, and Seekest not to the creature, to say thy wealth,
c-crq pns21 vv2 p-acp np1, cc vv2 p-acp pno31 p-acp n1, cc vv2 xx p-acp dt n1, pc-acp vvi po21 n1,
(15) sermon (DIV2)
574
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or riches, or the like, shall helpe thee. So much for the answer to the first Objection.
or riches, or the like, shall help thee. So much for the answer to the First Objection.
cc n2, cc dt j, vmb vvi pno21. av av-d c-acp dt n1 p-acp dt ord n1.
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574
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Another thing that we are ready to object, is, But what if such a thing should come to passe? what if the euill that I feare should fall vpon me? what if the businesse I goe about proceed not, which is of that moment, I am vndone,
another thing that we Are ready to Object, is, But what if such a thing should come to pass? what if the evil that I Fear should fallen upon me? what if the business I go about proceed not, which is of that moment, I am undone,
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(15) sermon (DIV2)
575
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if it be not done? Herein the heart of a man must be quiet. First, It may be thou art too hasty in this kinde;
if it be not done? Herein the heart of a man must be quiet. First, It may be thou art too hasty in this kind;
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(15) sermon (DIV2)
575
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many times thou thinkest in such cases, that thou art without helpe and without hope, when it is not so:
many times thou Thinkest in such cases, that thou art without help and without hope, when it is not so:
d n2 pns21 vv2 p-acp d n2, cst pns21 vb2r p-acp n1 cc p-acp n1, c-crq pn31 vbz xx av:
(15) sermon (DIV2)
577
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3838
Know therfore, that a man may be vnder water and rise againe, he may sinke twice or thrice before he be drowned;
Know Therefore, that a man may be under water and rise again, he may sink twice or thrice before he be drowned;
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577
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thou mayest receiue many foiles, many blowes, and yet not lose the victory.
thou Mayest receive many foils, many blows, and yet not loose the victory.
pns21 vm2 vvi d n2, d n2, cc av xx vvi dt n1.
(15) sermon (DIV2)
577
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3840
The best Saints haue beene vnder the cloud for a great while, but they were not destroyed, they perished not:
The best Saints have been under the cloud for a great while, but they were not destroyed, they perished not:
dt js n2 vhb vbn p-acp dt n1 p-acp dt j n1, cc-acp pns32 vbdr xx vvn, pns32 vvd xx:
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577
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So was Ioseph, so was Dauid ▪ so were all.
So was Ioseph, so was David ▪ so were all.
av vbds np1, av vbds np1 ▪ av vbdr d.
(15) sermon (DIV2)
577
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3842
Therefore put the case that thou fall into the particular ill, that the euill which thou fearest, fall vpon thee, cast not away thy confidence, GOD may helpe thee, hee may come betweene the cup and the lip, as often it is seene.
Therefore put the case that thou fallen into the particular ill, that the evil which thou Fearest, fallen upon thee, cast not away thy confidence, GOD may help thee, he may come between the cup and the lip, as often it is seen.
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577
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It is his vsuall manner to appeare in the Mount, and not before. It was a Prouerbe in Israel, The LORD will be seene in the Mount;
It is his usual manner to appear in the Mount, and not before. It was a Proverb in Israel, The LORD will be seen in the Mount;
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577
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not so much because it was a common speech, but because it was commonly done, it was a thing that GOD vsed to doe.
not so much Because it was a Common speech, but Because it was commonly done, it was a thing that GOD used to do.
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577
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Therfore be not discouraged too soone, GOD may helpe thee, as low as thou art.
Therefore be not discouraged too soon, GOD may help thee, as low as thou art.
av vbb xx vvn av av, np1 vmb vvi pno21, c-acp j c-acp pns21 vb2r.
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577
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3846
Suppose this doe come to passe, as a mans heart will neuer be at rest, till he suppose that which he would not be content should be so:
Suppose this do come to pass, as a men heart will never be At rest, till he suppose that which he would not be content should be so:
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577
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and hence comes disquiet in a mans heart, if it do come, he hath not resolution to beare the perplexity.
and hence comes disquiet in a men heart, if it do come, he hath not resolution to bear the perplexity.
cc av vvz j-jn p-acp dt ng1 n1, cs pn31 vdb vvi, pns31 vhz xx n1 pc-acp vvi dt n1.
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577
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Therefore in such a case, if thou suppose it will be so, doe as Hester did;
Therefore in such a case, if thou suppose it will be so, do as Esther did;
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(15) sermon (DIV2)
577
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resolue, If I perish, I perish. The meaning is, If I perish, I shall not perish:
resolve, If I perish, I perish. The meaning is, If I perish, I shall not perish:
n1, cs pns11 vvb, pns11 vvb. dt n1 vbz, cs pns11 vvb, pns11 vmb xx vvi:
(15) sermon (DIV2)
577
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when she saith, If I perish, I perish, she meanes not such a matter as we say in our common speech;
when she Says, If I perish, I perish, she means not such a matter as we say in our Common speech;
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(15) sermon (DIV2)
577
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but, if it will come to passe, let it come to passe: so Hester, If I perish, I perish:
but, if it will come to pass, let it come to pass: so Esther, If I perish, I perish:
cc-acp, cs pn31 vmb vvi pc-acp vvi, vvb pn31 vvi pc-acp vvi: av np1, cs pns11 vvb, pns11 vvb:
(15) sermon (DIV2)
577
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She knew it was a good worke that she went about, and she knew she should haue a reward for it.
She knew it was a good work that she went about, and she knew she should have a reward for it.
pns31 vvd pn31 vbds dt j n1 cst pns31 vvd a-acp, cc pns31 vvd pns31 vmd vhi dt n1 p-acp pn31.
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577
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It is not such a thing to lose the life, as men thinke it is: If wee looke vpon it with the eye of faith, it is no such matter.
It is not such a thing to loose the life, as men think it is: If we look upon it with the eye of faith, it is no such matter.
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577
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And so the three Children, they care not what should become of them; They knew not whether GOD would deliuer them, or no;
And so the three Children, they care not what should become of them; They knew not whither GOD would deliver them, or no;
cc av dt crd n2, pns32 vvb xx r-crq vmd vvi pp-f pno32; pns32 vvd xx cs np1 vmd vvi pno32, cc av-dx;
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577
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but if hee would not, they resolued to beare it, and so should wee doe. But, you will say, a man is not able to doe this.
but if he would not, they resolved to bear it, and so should we do. But, you will say, a man is not able to do this.
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(15) sermon (DIV2)
577
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If thou diddest know the reason, it would moue thee.
If thou didst know the reason, it would move thee.
cs pns21 vdd2 vvi dt n1, pn31 vmd vvi pno21.
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579
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Therefore labour to worke thy heart to consider, that all these worst things that befall thee, may be good enough;
Therefore labour to work thy heart to Consider, that all these worst things that befall thee, may be good enough;
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579
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and if thou haue not learned before, learne now: Marke what Paul saith, We are afflicted, but not ouercome; persecuted, but not forsaken;
and if thou have not learned before, Learn now: Mark what Paul Says, We Are afflicted, but not overcome; persecuted, but not forsaken;
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(15) sermon (DIV2)
579
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cast downe, but we perish not; euer dying, but yet behold we liue; sorry, and yet we reioyce.
cast down, but we perish not; ever dying, but yet behold we live; sorry, and yet we rejoice.
vvb a-acp, cc-acp pns12 vvb xx; av vvg, cc-acp av vvb pns12 vvb; j, cc av pns12 vvb.
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579
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That is, there is somewhat that sustaines vs in the worst dangers, somewhat that keepes vs from sinking:
That is, there is somewhat that sustains us in the worst dangers, somewhat that keeps us from sinking:
cst vbz, pc-acp vbz av cst vvz pno12 p-acp dt js n2, av cst vvz pno12 p-acp vvg:
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579
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And Paul, he is as good as his word; what he saith there, we see by his carriage;
And Paul, he is as good as his word; what he Says there, we see by his carriage;
cc np1, pns31 vbz a-acp j c-acp po31 n1; r-crq pns31 vvz a-acp, pns12 vvb p-acp po31 n1;
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579
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we see in what a manner he went thorow all, all was nothing, persecution was nothing,
we see in what a manner he went thorough all, all was nothing, persecution was nothing,
pns12 vvb p-acp r-crq dt n1 pns31 vvd p-acp d, d vbds pix, n1 vbds pix,
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579
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but what he did in such a case, he had GOD stood actually by him,
but what he did in such a case, he had GOD stood actually by him,
cc-acp q-crq pns31 vdd p-acp d dt n1, pns31 vhd np1 vvd av-j p-acp pno31,
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579
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and said, Feare not, Paul, I haue much people there, when he sent him into Macedonia.
and said, fear not, Paul, I have much people there, when he sent him into Macedonia.
cc vvd, vvb xx, np1, pns11 vhb d n1 a-acp, c-crq pns31 vvd pno31 p-acp np1.
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579
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But thou sayest, thou hast nothing to beare it.
But thou Sayest, thou hast nothing to bear it.
cc-acp pns21 vv2, pns21 vh2 pix pc-acp vvi pn31.
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580
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Consider, whatsoeuer thy case bee, If the thing doe so fall out, thou shouldest be ready to say, this is not so desperate, but it may bee helped;
Consider, whatsoever thy case be, If the thing do so fallen out, thou Shouldst be ready to say, this is not so desperate, but it may be helped;
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581
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it is not so heauy, but it may bee borne; it is not so miserable a case, but it may be happy;
it is not so heavy, but it may be born; it is not so miserable a case, but it may be happy;
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(15) sermon (DIV2)
581
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and lastly, it is not so bad, but it may be good for me.
and lastly, it is not so bad, but it may be good for me.
cc ord, pn31 vbz xx av j, cc-acp pn31 vmb vbi j p-acp pno11.
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581
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First, There is no case so desperate, but it may be helped ▪ Put the case thy name, which is so tender a thing, which is like vnto glasse, which if it be broke, cannot be made vp againe;
First, There is no case so desperate, but it may be helped ▪ Put the case thy name, which is so tender a thing, which is like unto glass, which if it be broke, cannot be made up again;
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(15) sermon (DIV2)
582
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Suppose it be broken all in pieces in the World, GOD shall make it vp.
Suppose it be broken all in Pieces in the World, GOD shall make it up.
vvb pn31 vbi vvn d p-acp n2 p-acp dt n1, np1 vmb vvi pn31 a-acp.
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582
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Ioseph, his name could not be made vp againe, and he cleared as innocent of all; but GOD cleared him.Ioseph, his name could not be made up again, and he cleared as innocent of all; but GOD cleared him.
np1, po31 n1 vmd xx vbi vvn a-acp av, cc pns31 vvd p-acp j-jn pp-f d; cc-acp np1 vvd pno31.
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582
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Dauid now by his great sinnes, hee brake his good name, so that now it was not an easie thing to heale Dauids name;David now by his great Sins, he brake his good name, so that now it was not an easy thing to heal David name;
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582
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yet God did it abundantly, and he dyed full of riches and honour: It was forgotten as a thing that had neuer beene;
yet God did it abundantly, and he died full of riches and honour: It was forgotten as a thing that had never been;
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582
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when he had gotten credit with GOD, he got credit with men. And so for pouerty:
when he had got credit with GOD, he god credit with men. And so for poverty:
c-crq pns31 vhd vvn n1 p-acp np1, pns31 vvd n1 p-acp n2. cc av p-acp n1:
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582
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It is not easie for a man to be rich, riches haue wings.
It is not easy for a man to be rich, riches have wings.
pn31 vbz xx j p-acp dt n1 pc-acp vbi j, n2 vhb n2.
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583
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It is true, riches haue wings to flye to a man, if God bid them come,
It is true, riches have wings to fly to a man, if God bid them come,
pn31 vbz j, n2 vhb n2 pc-acp vvi p-acp dt n1, cs np1 vvb pno32 vvi,
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583
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as well as they haue wings to flye from a man, if GOD bid them leaue him.
as well as they have wings to fly from a man, if GOD bid them leave him.
c-acp av c-acp pns32 vhb n2 pc-acp vvi p-acp dt n1, cs np1 vvb pno32 vvi pno31.
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583
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3878
Againe, what if such a man be thine enemie? There is no man that is such an enemy but GOD can soone make him a friend,
Again, what if such a man be thine enemy? There is no man that is such an enemy but GOD can soon make him a friend,
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584
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as we see in Iacob and Esau. Let the case be what it will:
as we see in Iacob and Esau Let the case be what it will:
c-acp pns12 vvb p-acp np1 cc np1 vvb dt n1 vbi r-crq pn31 vmb:
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584
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you know Iobs case, there was all extremity of misery vpon him, that, if a man should looke vpon him, hee would thinke it impossible to helpe him,
you know Jobs case, there was all extremity of misery upon him, that, if a man should look upon him, he would think it impossible to help him,
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584
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yet you see what GOD did. Againe, I say, it is not so heauy but it may be borne:
yet you see what GOD did. Again, I say, it is not so heavy but it may be born:
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584
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we see how Paul bore all his afflictions, (we see it in other instances, which before we reckoned vp:
we see how Paul boar all his afflictions, (we see it in other instances, which before we reckoned up:
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585
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) in 2 Cor. 11. See how he was stoned, how hee was scourged, and imprisoned, the troubles that hee had within him: ) in 2 Cor. 11. See how he was stoned, how he was scourged, and imprisoned, the Troubles that he had within him:
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the care of all the Churches was vpon him, and who was afflicted, and he did not burne? It was to him as a fire to a man, it scorched him;
the care of all the Churches was upon him, and who was afflicted, and he did not burn? It was to him as a fire to a man, it scorched him;
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585
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and yet you shall see, that he bore them in such a manner, that if a man were to chuse Pauls comforts with his afflictions, he should make a good choice to take the one with the other.
and yet you shall see, that he boar them in such a manner, that if a man were to choose Paul's comforts with his afflictions, he should make a good choice to take the one with the other.
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585
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Paul, in the presence of Nero, is not daunted, who was a wicked Tyrant. So Dauid, hee was in a miserable case at Ziglag, he had lost his Wiues,Paul, in the presence of Nero, is not daunted, who was a wicked Tyrant. So David, he was in a miserable case At Ziklag, he had lost his Wives,
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585
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and all that he had, he had no helpe, but • few (600.) men,
and all that he had, he had no help, but • few (600.) men,
cc d cst pns31 vhd, pns31 vhd dx n1, cc-acp • d (crd) n2,
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585
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and yet they would haue stoned him too:
and yet they would have stoned him too:
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585
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this was nothing to him, when God had setled his spirit with comfort, he comforted himselfe in the LORD.
this was nothing to him, when God had settled his Spirit with Comfort, he comforted himself in the LORD.
d vbds pix p-acp pno31, c-crq np1 vhd vvn po31 n1 p-acp n1, pns31 vvd px31 p-acp dt n1.
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585
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So in any case, if God keepe a whole spirit in thee, it is no matter.
So in any case, if God keep a Whole Spirit in thee, it is no matter.
av p-acp d n1, cs np1 vvb dt j-jn n1 p-acp pno21, pn31 vbz dx n1.
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585
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3891
Take a Plaster that is sharpe, if you lay it to a sore place, it will smart and grieue it,
Take a Plaster that is sharp, if you lay it to a soar place, it will smart and grieve it,
vvb dt n1 cst vbz j, cs pn22 vvb pn31 p-acp dt j n1, pn31 vmb vvi cc vvi pn31,
(15) sermon (DIV2)
586
Image 168
3892
but lay it to the whole flesh, it is nothing:
but lay it to the Whole Flesh, it is nothing:
cc-acp vvb pn31 p-acp dt j-jn n1, pn31 vbz pix:
(15) sermon (DIV2)
586
Image 168
3893
So it is with afflictions, when thy soule is whole, it is like a whole shoulder;
So it is with afflictions, when thy soul is Whole, it is like a Whole shoulder;
av pn31 vbz p-acp n2, c-crq po21 n1 vbz j-jn, pn31 vbz av-j dt j-jn n1;
(15) sermon (DIV2)
586
Image 168
3894
lay a heauie burthen vpon a whole shoulder, and it goes away with it well enough:
lay a heavy burden upon a Whole shoulder, and it Goes away with it well enough:
vvb dt j n1 p-acp dt j-jn n1, cc pn31 vvz av p-acp pn31 av av-d:
(15) sermon (DIV2)
586
Image 168
3895
But if the soule and spirit be broken, it is not fit to beare a crosse.
But if the soul and Spirit be broken, it is not fit to bear a cross.
cc-acp cs dt n1 cc n1 vbb vvn, pn31 vbz xx j pc-acp vvi dt n1.
(15) sermon (DIV2)
586
Image 168
3896
If GOD enable a man, it is another thing; then, disease is nothing, imprisonment is nothing, and disgrace is nothing;
If GOD enable a man, it is Another thing; then, disease is nothing, imprisonment is nothing, and disgrace is nothing;
cs np1 vvi dt n1, pn31 vbz j-jn n1; av, n1 vbz pix, n1 vbz pix, cc n1 vbz pix;
(15) sermon (DIV2)
586
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3897
when GOD enables a man to beare it, it is nothing: therefore it is not so heauy but it may be borne.
when GOD enables a man to bear it, it is nothing: Therefore it is not so heavy but it may be born.
c-crq np1 vvz dt n1 pc-acp vvi pn31, pn31 vbz pix: av pn31 vbz xx av j p-acp pn31 vmb vbi vvn.
(15) sermon (DIV2)
586
Image 168
3898
Againe, it is not so miserable, but thou mayest be happy in it.
Again, it is not so miserable, but thou Mayest be happy in it.
av, pn31 vbz xx av j, cc-acp pns21 vm2 vbi j p-acp pn31.
(15) sermon (DIV2)
587
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3899
Why? The reason is in Rom. 8. Because, whatsoeuer it be, it shall not separate vs from the loue of God in CHRIST:
Why? The reason is in Rom. 8. Because, whatsoever it be, it shall not separate us from the love of God in CHRIST:
q-crq? dt n1 vbz p-acp np1 crd c-acp, r-crq pn31 vbi, pn31 vmb xx vvi pno12 p-acp dt n1 pp-f np1 p-acp np1:
(15) sermon (DIV2)
587
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3900
neither principalities, nor powers, nor things present, nor things to come, neither men, nor deuils:
neither principalities, nor Powers, nor things present, nor things to come, neither men, nor Devils:
dx n2, ccx n2, ccx n2 j, ccx n2 pc-acp vvi, dx n2, ccx n2:
(15) sermon (DIV2)
587
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3901
In such a case, the Deuill, with all his forces set against thee, shall not be able to make thee miserable, thou art a happy man notwithstanding, hee shall not be able to hurt thee, GOD loues thee still,
In such a case, the devil, with all his forces Set against thee, shall not be able to make thee miserable, thou art a happy man notwithstanding, he shall not be able to hurt thee, GOD loves thee still,
p-acp d dt n1, dt n1, p-acp d po31 n2 vvn p-acp pno21, vmb xx vbi j pc-acp vvi pno21 j, pns21 vb2r dt j n1 a-acp, pns31 vmb xx vbi j pc-acp vvi pno21, np1 vvz pno21 av,
(15) sermon (DIV2)
587
Image 168
3902
and loues thee tenderly, thou art deare to him at all times.
and loves thee tenderly, thou art deer to him At all times.
cc vvz pno21 av-j, pns21 vb2r j-jn p-acp pno31 p-acp d n2.
(15) sermon (DIV2)
587
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3903
Therefore whatsoeuer it is, it shall not separate thee from the loue of God in Christ: and when he could name no more, he names in generall;
Therefore whatsoever it is, it shall not separate thee from the love of God in christ: and when he could name no more, he names in general;
av r-crq pn31 vbz, pn31 vmb xx vvi pno21 p-acp dt n1 pp-f np1 p-acp np1: cc c-crq pns31 vmd vvi av-dx av-dc, pns31 vvz p-acp n1;
(15) sermon (DIV2)
587
Image 168
3904
saith he, neither men, nor Deuils, nor any thing shall doe it.
Says he, neither men, nor Devils, nor any thing shall do it.
vvz pns31, dx n2, ccx n2, ccx d n1 vmb vdi pn31.
(15) sermon (DIV2)
587
Image 168
3905
Againe, it is not so bad, (I say) but it may be best for thee, it may doe thee good:
Again, it is not so bad, (I say) but it may be best for thee, it may do thee good:
av, pn31 vbz xx av j, (pns11 vvb) cc-acp pn31 vmb vbi av-js p-acp pno21, pn31 vmb vdi pno21 j:
(15) sermon (DIV2)
588
Image 168
3906
for our nature is so rebellious, and so set vpon things of this world, that except God should take this course, to worke a wearinesse in the World, to mortifie our lusts,
for our nature is so rebellious, and so Set upon things of this world, that except God should take this course, to work a weariness in the World, to mortify our Lustiest,
c-acp po12 n1 vbz av j, cc av vvn p-acp n2 pp-f d n1, cst c-acp np1 vmd vvi d n1, pc-acp vvi dt n1 p-acp dt n1, pc-acp vvi po12 n2,
(15) sermon (DIV2)
588
Image 168
3907
if GOD should not take such courses, our nature would bee ready to rebell: therefore GOD dealeth so with men.
if GOD should not take such courses, our nature would be ready to rebel: Therefore GOD deals so with men.
cs np1 vmd xx vvi d n2, po12 n1 vmd vbi j pc-acp vvi: av np1 vvz av p-acp n2.
(15) sermon (DIV2)
588
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3908
Sometimes he afflicts thee with sicknesse, sharpe sicknesse, which is irksome to thee;
Sometime he afflicts thee with sickness, sharp sickness, which is irksome to thee;
av pns31 vvz pno21 p-acp n1, j n1, r-crq vbz j p-acp pno21;
(15) sermon (DIV2)
588
Image 168
3909
but know, that if that disease were taken from thee, thou knowest not what thy heart would doe.
but know, that if that disease were taken from thee, thou Knowest not what thy heart would do.
cc-acp vvb, cst cs d n1 vbdr vvn p-acp pno21, pns21 vv2 xx r-crq po21 n1 vmd vdi.
(15) sermon (DIV2)
588
Image 168
3910
Some men bee afflicted with enmity of others; thou knowest not, if thou wert friends with all men, how thou shouldest be.
some men be afflicted with enmity of Others; thou Knowest not, if thou Wertenberg Friends with all men, how thou Shouldst be.
d n2 vbb vvn p-acp n1 pp-f n2-jn; pns21 vv2 xx, cs pns21 vbd2r n2 p-acp d n2, c-crq pns21 vmd2 vbi.
(15) sermon (DIV2)
588
Image 168
3911
Thou art afflicted in the world, in thy wife, in thy children, in thy neighbours, in thy name, in thy estate,
Thou art afflicted in the world, in thy wife, in thy children, in thy neighbours, in thy name, in thy estate,
pns21 vb2r vvn p-acp dt n1, p-acp po21 n1, p-acp po21 n2, p-acp po21 n2, p-acp po21 n1, p-acp po21 n1,
(15) sermon (DIV2)
588
Image 168
3912
and though thou thinke with thy selfe, If I were free from this, I should be happy, I should bee humble, I should serue GOD the better;
and though thou think with thy self, If I were free from this, I should be happy, I should be humble, I should serve GOD the better;
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(15) sermon (DIV2)
588
Image 168
3913
I say vnto thee, thou knowest not what thou shouldest be:
I say unto thee, thou Knowest not what thou Shouldst be:
pns11 vvb p-acp pno21, pns21 vv2 xx r-crq pns21 vmd2 vbi:
(15) sermon (DIV2)
588
Image 168
3914
A mans minde doth not know what it would be in another estate, onely he knows the present.
A men mind does not know what it would be in Another estate, only he knows the present.
dt ng1 n1 vdz xx vvi r-crq pn31 vmd vbi p-acp j-jn n1, av-j pns31 vvz dt j.
(15) sermon (DIV2)
588
Image 168
3915
If thou haddest such and such circumstances, if thou haddest wealth, if thou haddest such crosses remoued,
If thou Hadst such and such Circumstances, if thou Hadst wealth, if thou Hadst such Crosses removed,
cs pns21 vhd2 d cc d n2, cs pns21 vhd2 n1, cs pns21 vhd2 d n2 vvn,
(15) sermon (DIV2)
588
Image 168
3916
if all things should goe well with thee, Oh then thou wouldest be happy: but thou knowest not what thou shouldest be.
if all things should go well with thee, O then thou Wouldst be happy: but thou Knowest not what thou Shouldst be.
cs d n2 vmd vvi av p-acp pno21, uh cs pns21 vmd2 vbi j: cc-acp pns21 vv2 xx r-crq pns21 vmd2 vbi.
(15) sermon (DIV2)
588
Image 168
3917
You know what the Prophet said to Hazael: (saith he) Doest thou know what thou shalt be when thou art King of Aram? Thou knowest how thou art affected now,
You know what the Prophet said to hazael: (Says he) Dost thou know what thou shalt be when thou art King of Aram? Thou Knowest how thou art affected now,
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(15) sermon (DIV2)
588
Image 168
3918
but thou knowest not how thou shalt be then, when thou art a King, then thou wilt be answerable to thy state and condition.
but thou Knowest not how thou shalt be then, when thou art a King, then thou wilt be answerable to thy state and condition.
cc-acp pns21 vv2 xx c-crq pns21 vm2 vbi av, c-crq pns21 vb2r dt n1, cs pns21 vm2 vbi j p-acp po21 n1 cc n1.
(15) sermon (DIV2)
588
Image 168
3919
So much for the second Objection. Thirdly, it will be objected;
So much for the second Objection. Thirdly, it will be objected;
av av-d c-acp dt ord n1. ord, pn31 vmb vbi vvn;
(15) sermon (DIV2)
588
Image 168
3920
It is true, if GOD did heare my prayers, or if he did vsually heare the Prayers that the Saints make, that it were no more but seeke and haue, we would trust in GOD in difficult cases:
It is true, if GOD did hear my Prayers, or if he did usually hear the Prayers that the Saints make, that it were no more but seek and have, we would trust in GOD in difficult cases:
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(15) sermon (DIV2)
589
Image 168
3921
But I finde by experience, that I pray, and he doth not answer me: and it is not my experience onely, but it is the experience of others likewise;
But I find by experience, that I pray, and he does not answer me: and it is not my experience only, but it is the experience of Others likewise;
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(15) sermon (DIV2)
589
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3922
they pray, and GOD doth not heare their prayers; what should sustaine me therfore now? To this I answer;
they pray, and GOD does not hear their Prayers; what should sustain me Therefore now? To this I answer;
pns32 vvb, cc np1 vdz xx vvi po32 n2; q-crq vmd vvi pno11 av av? p-acp d pns11 vvb;
(15) sermon (DIV2)
589
Image 168
3923
It is certaine that GOD alwayes heares thy prayers, there is no doubt to be made of that;
It is certain that GOD always hears thy Prayers, there is no doubt to be made of that;
pn31 vbz j cst np1 av vvz po21 n2, pc-acp vbz dx n1 pc-acp vbi vvn pp-f d;
(15) sermon (DIV2)
590
Image 168
3924
he is a God hearing prayers, and hath made a promise, that when they come, hee will heare them:
he is a God hearing Prayers, and hath made a promise, that when they come, he will hear them:
pns31 vbz dt np1 vvg n2, cc vhz vvn dt n1, cst c-crq pns32 vvb, pns31 vmb vvi pno32:
(15) sermon (DIV2)
590
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3925
Be assured therefore that he heares. But now to answer thee. First, there are many cases wherein GOD heares not:
Be assured Therefore that he hears. But now to answer thee. First, there Are many cases wherein GOD hears not:
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(15) sermon (DIV2)
590
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3926
as first, it may bee thou askest amisse. But thou wilt say, My heart is right; as First, it may be thou askest amiss. But thou wilt say, My heart is right;
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(15) sermon (DIV2)
591
Image 168
3927
and therefore I hope I aske not amisse.
and Therefore I hope I ask not amiss.
cc av pns11 vvb pns11 vvb xx av.
(15) sermon (DIV2)
592
Image 168
3928
Yes, though thy heart be right, thou maiest aske amisse, out of mistake, out of want of iudgement; Yes, though thy heart be right, thou Mayest ask amiss, out of mistake, out of want of judgement;
uh, cs po21 n1 vbi j-jn, pns21 vm2 vvi av, av pp-f n1, av pp-f n1 pp-f n1;
(15) sermon (DIV2)
593
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3929
thou must not thinke with thy selfe, because thy affection is strong to such a thing,
thou must not think with thy self, Because thy affection is strong to such a thing,
pns21 vmb xx vvi p-acp po21 n1, c-acp po21 n1 vbz j p-acp d dt n1,
(15) sermon (DIV2)
593
Image 168
3930
therefore it is lawfull for thee, and meete for thee to haue it. There are many things which a little childe asketh, which are not meete for him;
Therefore it is lawful for thee, and meet for thee to have it. There Are many things which a little child asks, which Are not meet for him;
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(15) sermon (DIV2)
593
Image 168
3931
a wise Father will not second his child in all that he affects and desires: thou must thinke that God will not doe it in these cases.
a wise Father will not second his child in all that he affects and Desires: thou must think that God will not do it in these cases.
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(15) sermon (DIV2)
593
Image 168
3932
And therefore learne in such a case when thou comest to GOD for outward things,
And Therefore Learn in such a case when thou Comest to GOD for outward things,
cc av vvi p-acp d dt n1 c-crq pns21 vv2 p-acp np1 p-acp j n2,
(15) sermon (DIV2)
593
Image 168
3933
or for the measure of grace, or for the present vse of grace (as you shall heare hereafter) it may be hee answers thee not;
or for the measure of grace, or for the present use of grace (as you shall hear hereafter) it may be he answers thee not;
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(15) sermon (DIV2)
593
Image 168
3934
yet thou must acknowledge GOD to bee onely wise. If we could remember that in 1 Tim. 1.19. To the King onely wise, be glory and immortality:
yet thou must acknowledge GOD to be only wise. If we could Remember that in 1 Tim. 1.19. To the King only wise, be glory and immortality:
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(15) sermon (DIV2)
593
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3935
we thinke our selues wise too, wee thinke that we haue some part of wisdome;
we think our selves wise too, we think that we have Some part of Wisdom;
pns12 vvb po12 n2 j av, pns12 vvb cst pns12 vhb d n1 pp-f n1;
(15) sermon (DIV2)
593
Image 168
3936
but if we did beleeue that he were only wise, that is, if thou diddest beleeue that none were wise but he, thou wouldest be content toresigne thy selfe vnto him, let him doe with thee what he will,
but if we did believe that he were only wise, that is, if thou didst believe that none were wise but he, thou Wouldst be content toresigne thy self unto him, let him do with thee what he will,
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(15) sermon (DIV2)
593
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3937
although thou see no reason, yet thou wouldest be content.
although thou see no reason, yet thou Wouldst be content.
cs pns21 vvb dx n1, av pns21 vmd2 vbi j.
(15) sermon (DIV2)
593
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3938
Therefore when thou commest to aske at Gods hands, thou shouldest be ready to say thus;
Therefore when thou Comest to ask At God's hands, thou Shouldst be ready to say thus;
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(15) sermon (DIV2)
593
Image 168
3939
LORD, I see no reason why this should not be good, and yet I may be deceiued, I may be mistaken:
LORD, I see no reason why this should not be good, and yet I may be deceived, I may be mistaken:
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(15) sermon (DIV2)
593
Image 168
3940
Therefore I will not aske it absolutely;
Therefore I will not ask it absolutely;
av pns11 vmb xx vvi pn31 av-j;
(15) sermon (DIV2)
593
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3941
It may be the want of it is better for me then the enioying of it;
It may be the want of it is better for me then the enjoying of it;
pn31 vmb vbi dt n1 pp-f pn31 vbz jc p-acp pno11 av dt n-vvg pp-f pn31;
(15) sermon (DIV2)
593
Image 168
3942
it may be, to be crossed in it, is better for me then to haue successe in it:
it may be, to be crossed in it, is better for me then to have success in it:
pn31 vmb vbi, pc-acp vbi vvn p-acp pn31, vbz jc p-acp pno11 av pc-acp vhi n1 p-acp pn31:
(15) sermon (DIV2)
593
Image 168
3943
thou art onely wise, I am not able to iudge: and therefore when wee come to aske any thing of GOD, thus wee should doe.
thou art only wise, I am not able to judge: and Therefore when we come to ask any thing of GOD, thus we should do.
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(15) sermon (DIV2)
593
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3944
Paul, when he comes to aske the mortification of his fleshly lusts, 2 Cor. 12. one would thinke he might haue asked that absolutely, we cannot see how GOD should not heare that prayer, Paul, when he comes to ask the mortification of his fleshly Lustiest, 2 Cor. 12. one would think he might have asked that absolutely, we cannot see how GOD should not hear that prayer,
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(15) sermon (DIV2)
593
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3945
and yet in that case Paul was mistaken, GOD saw it was best to suffer that lust to continue vpon him, and to contend with him;
and yet in that case Paul was mistaken, GOD saw it was best to suffer that lust to continue upon him, and to contend with him;
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(15) sermon (DIV2)
593
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3946
thou shalt not be free from this strong temptation;
thou shalt not be free from this strong temptation;
pns21 vm2 xx vbi j p-acp d j n1;
(15) sermon (DIV2)
593
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3947
for, saith he, by this I will humble thee, thou shalt haue a better grace then thou shouldest haue if that lust were taken away:
for, Says he, by this I will humble thee, thou shalt have a better grace then thou Shouldst have if that lust were taken away:
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(15) sermon (DIV2)
593
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3948
when Paul saw that the continuance of that vpon him, it humbled him more, that it brought more glory to God, that it shewed Gods power in his weaknesse, he was content, hee saw that he was deceiued before:
when Paul saw that the Continuance of that upon him, it humbled him more, that it brought more glory to God, that it showed God's power in his weakness, he was content, he saw that he was deceived before:
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593
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3949
I say, in such a case a man may be deceiued, much more in outward things.
I say, in such a case a man may be deceived, much more in outward things.
pns11 vvb, p-acp d dt n1 dt n1 vmb vbi vvn, av-d av-dc p-acp j n2.
(15) sermon (DIV2)
593
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3950
You know, the Disciples, when they came to aske fire to come downe from Heauen, they thought it was a zealous request;
You know, the Disciples, when they Come to ask fire to come down from Heaven, they Thought it was a zealous request;
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593
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3951
but CHRIST tels them that they were deceiued, they knew not from what Spirit that request did come;
but CHRIST tells them that they were deceived, they knew not from what Spirit that request did come;
cc-acp np1 vvz pno32 cst pns32 vbdr vvn, pns32 vvd xx p-acp r-crq n1 d n1 vdd vvi;
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593
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3952
If it had come from GODS Spirit, hee would haue heard it, but they were deceiued:
If it had come from GOD'S Spirit, he would have herd it, but they were deceived:
cs pn31 vhd vvn p-acp npg1 n1, pns31 vmd vhi vvn pn31, cc-acp pns32 vbdr vvn:
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593
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3953
So if thou wouldest haue GOD heare thy prayer, know whether they come from Gods Spirit,
So if thou Wouldst have GOD hear thy prayer, know whither they come from God's Spirit,
av cs pns21 vmd2 vhi np1 vvi po21 n1, vvb cs pns32 vvb p-acp n2 n1,
(15) sermon (DIV2)
593
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whether thy prayers be the voyce of thine owne spirit, or of Gods Spirit;
whither thy Prayers be the voice of thine own Spirit, or of God's Spirit;
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if it be the voyce of GODS Spirit, he heares it alwaies, because it askes according to his will;
if it be the voice of GOD'S Spirit, he hears it always, Because it asks according to his will;
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our spirits may aske that which is good, but not that which is fit at this time.
our spirits may ask that which is good, but not that which is fit At this time.
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Secondly, he will heare thee, but it may be, thou art not yet fit for the mercie, not because he doth not heare thy prayer, Secondly, he will hear thee, but it may be, thou art not yet fit for the mercy, not Because he does not hear thy prayer,
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and tender thee in that case thou art in, but thou ar• not yet fit, herein GOD deales with vs as the Physician deales with his Patient;
and tender thee in that case thou art in, but thou ar• not yet fit, herein GOD deals with us as the physician deals with his Patient;
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The Patient earnestly desires such and such things;
The Patient earnestly Desires such and such things;
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The Physician wants not will to giue them him, but he resolues to giue them as soone as he is fit:
The physician Wants not will to give them him, but he resolves to give them as soon as he is fit:
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and therefore he makes him stay till hee haue purged him, and made him fit for it, till hee be fit for such a Cordiall,
and Therefore he makes him stay till he have purged him, and made him fit for it, till he be fit for such a Cordial,
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for such a Medicine, that it may not hurt him: it may be GOD staies thee.
for such a Medicine, that it may not hurt him: it may be GOD stays thee.
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So the men of Beniamin, they were fitted when they had fasted and prayed three times;
So the men of Benjamin, they were fitted when they had fasted and prayed three times;
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when they had fasted once and twice, they aduentured, and preuailed not till the third time. So GOD defers long:
when they had fasted once and twice, they adventured, and prevailed not till the third time. So GOD defers long:
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What if thou fast and pray, and GOD doe not heare thee, yet conclude not with thy selfe, that thou art not yet fit.
What if thou fast and pray, and GOD do not hear thee, yet conclude not with thy self, that thou art not yet fit.
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There is somewhat more that must be done.
There is somewhat more that must be done.
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Dauid, a man would thinke that he had beene fitted for the Kingdome before that time,David, a man would think that he had been fitted for the Kingdom before that time,
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but GOD deferred it vntill Dauid was humbled enough, till he was broken enough, till GOD had prouided a Kingdome, as he promised.
but GOD deferred it until David was humbled enough, till he was broken enough, till GOD had provided a Kingdom, as he promised.
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And so he did with Ioseph, and so with the people of Is•ael ;
And so he did with Ioseph, and so with the people of Is•ael;
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they were kept long in bondage, they were long pressed, before they were fit to be deliuered:
they were kept long in bondage, they were long pressed, before they were fit to be Delivered:
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GOD tendred his people then, hee had no delight in their afflictions.
GOD tendered his people then, he had no delight in their afflictions.
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And so we may see in the whole Booke of the Iudges, how God suffered his people to be afflicted, to fit them for deliuerance.
And so we may see in the Whole Book of the Judges, how God suffered his people to be afflicted, to fit them for deliverance.
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So thinke with thy selfe, thou art not fitted yet; & if thou wouldst go by a rule, see the rule, 1 Pet. 5.6. Humble your selues vnder his mighty hand that he may exalt you in due time.
So think with thy self, thou art not fitted yet; & if thou Wouldst go by a Rule, see the Rule, 1 Pet. 5.6. Humble your selves under his mighty hand that he may exalt you in due time.
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(Marke, whensoeuer God layes any affliction vpon any man, his end is to humble him.
(Mark, whensoever God lays any affliction upon any man, his end is to humble him.
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And if the worke be done, he will performe that which he hath promised, assoone as thou art humbled, he will exalt thee:
And if the work be done, he will perform that which he hath promised, As soon as thou art humbled, he will exalt thee:
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therefore that word is added, he will exalt you in due time, not when thou thinkest hee will before-hand,
Therefore that word is added, he will exalt you in due time, not when thou Thinkest he will beforehand,
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for GOD is wise, and will doe it in due time, if he should defer it beyond the time when thou art fitted, he should not doe it in due time, but beyond the time.
for GOD is wise, and will do it in due time, if he should defer it beyond the time when thou art fitted, he should not do it in due time, but beyond the time.
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Againe, if he should send deliuerance before thou art fit, it were not in due time, it would come too soone:
Again, if he should send deliverance before thou art fit, it were not in due time, it would come too soon:
av, cs pns31 vmd vvi n1 c-acp pns21 vb2r j, pn31 vbdr xx p-acp j-jn n1, pn31 vmd vvi av av:
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But assure thy selfe, when thy heart is humbled and weakned from the world, when thy lusts are mortified,
But assure thy self, when thy heart is humbled and weakened from the world, when thy Lustiest Are mortified,
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and when thou art made spirituall and heauenly-minded by such afflictions, be sure, GOD will not deferre one iot, he will come in the exactnesse of time, that as it is said, in the fulnesse of time his Sonne came,
and when thou art made spiritual and heavenly-minded by such afflictions, be sure, GOD will not defer one jot, he will come in the exactness of time, that as it is said, in the fullness of time his Son Come,
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so it is in the fulnesse of time before he will saue thee, in the fittest time.
so it is in the fullness of time before he will save thee, in the Fittest time.
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Therefore I would say to thee, whosoeuer thou art, that suest to GOD for pleasure, for honour, it may be, to be relieued in thy state, for health, for life, or for comfort;
Therefore I would say to thee, whosoever thou art, that suest to GOD for pleasure, for honour, it may be, to be relieved in thy state, for health, for life, or for Comfort;
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I say, GOD hath made a promise, and it is impossible that he should faile in the performance of of it, as Salomon saith, Prou. 22.4. Riches, and honour, and life shall he giue ;
I say, GOD hath made a promise, and it is impossible that he should fail in the performance of of it, as Solomon Says, Prou. 22.4. Riches, and honour, and life shall he give;
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but to to whom? to him that is humble, and that feareth the Lord. You must put in both the conditions.
but to to whom? to him that is humble, and that fears the Lord. You must put in both the conditions.
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Many men feare the LORD, which are not humbled;
Many men Fear the LORD, which Are not humbled;
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and some men are humbled, but they haue some secret way of wickednesse, wherein they are induldent to themselues;
and Some men Are humbled, but they have Some secret Way of wickedness, wherein they Are induldent to themselves;
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but they must goe both together. Let a man be holy, that he may haue no way of wickednesse in himselfe,
but they must go both together. Let a man be holy, that he may have no Way of wickedness in himself,
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and let him be humbled, or else GOD may bestow wealth on thee, but if thy heart be not holy, thou wilt forget GOD in it.
and let him be humbled, or Else GOD may bestow wealth on thee, but if thy heart be not holy, thou wilt forget GOD in it.
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And if he giue thee health, if thy heart be not humbled, thou wilt be ready to vse it intemperately, thou knowest not thine owne heart:
And if he give thee health, if thy heart be not humbled, thou wilt be ready to use it intemperately, thou Knowest not thine own heart:
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but be assured, when thou commest to God, he heares the requests that are made by his Spirit, that if thou be prepared, he will not deny thee, the promise is absolute, let the condition be fulfilled:
but be assured, when thou Comest to God, he hears the requests that Are made by his Spirit, that if thou be prepared, he will not deny thee, the promise is absolute, let the condition be fulfilled:
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for those are the words, The reward of humility, and the feare of God, is riches, and honour, and life:
for those Are the words, The reward of humility, and the Fear of God, is riches, and honour, and life:
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Except not these, when there is not the precedent preparation: for it is not best for thee.
Except not these, when there is not the precedent preparation: for it is not best for thee.
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Thirdly, it may be GOD doth it not because there is a defect in thy prayer, hee will haue thee pray more feruently, that condition is put in, Iam. 5. The prayer of the righteous auaileth much, if it be feruent.
Thirdly, it may be GOD does it not Because there is a defect in thy prayer, he will have thee pray more fervently, that condition is put in, Iam. 5. The prayer of the righteous avails much, if it be fervent.
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Indeede GOD might bestow blessings vpon vs for the meere asking, if we did but make our requests knowne;
Indeed GOD might bestow blessings upon us for the mere asking, if we did but make our requests known;
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yet he is pleased to require that condition that our prayers be feruent, and he defers the giuing of the blessing vntill we be quickned:
yet he is pleased to require that condition that our Prayers be fervent, and he defers the giving of the blessing until we be quickened:
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and therfore he defers oft-times, to inhance, and to cause vs to prize his blessings, (lightly come, lightly gone,
and Therefore he defers ofttimes, to inhance, and to cause us to prize his blessings, (lightly come, lightly gone,
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as we vse to say.) Things that come easily, we willingly part with, but GOD will haue vs prize them high:
as we use to say.) Things that come Easily, we willingly part with, but GOD will have us prize them high:
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and therefore we must begge them earnestly, he holds them backe to affect our appetites, to make vs contend with him in prayer;
and Therefore we must beg them earnestly, he holds them back to affect our appetites, to make us contend with him in prayer;
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or else why did hee deferre to grant the Woman of Canaans request, why did he defer to giue Iacob deliuerance from his brother Esau? if he had done it in the beginning, Iacob had not so wrastled, he had not done that excellent duty of prayer all night.
or Else why did he defer to grant the Woman of Canaans request, why did he defer to give Iacob deliverance from his brother Esau? if he had done it in the beginning, Iacob had not so wrestled, he had not done that excellent duty of prayer all night.
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When Hannah comes to aske a sonne of the Lord, he hath giuen to many with lesse adoe,
When Hannah comes to ask a son of the Lord, he hath given to many with less ado,
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but he would not grant it her till her spirit was troubled, till she prayed earnestly with contention and violence, that Ely thought she was drunke:
but he would not grant it her till her Spirit was troubled, till she prayed earnestly with contention and violence, that Ely Thought she was drunk:
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No, said she, but I am a woman troubled in spirit: they must be earnest, those prayers that God will haue at thy hands;
No, said she, but I am a woman troubled in Spirit: they must be earnest, those Prayers that God will have At thy hands;
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and if thou be not heard, goe and mend thy prayers that thou mayest mend thy speeding;
and if thou be not herd, go and mend thy Prayers that thou Mayest mend thy speeding;
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quicken thy prayers, as thou labourest to make thy heart more righteous, that thou mayest be fit.
quicken thy Prayers, as thou labourest to make thy heart more righteous, that thou Mayest be fit.
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The prayers of the righteous preuaile much, if they be feruent: so pray more feruently.The Prayers of the righteous prevail much, if they be fervent: so pray more fervently.
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Fourthly, it may be God heares thee, but it crosseth some other secret passage of his prouidence. Fourthly, it may be God hears thee, but it Crosseth Some other secret passage of his providence.
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There are many things that GOD the great Gouernour of the world must bring together;
There Are many things that GOD the great Governor of the world must bring together;
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and though thou see no reason why he should not heare thee, yet it may be hee will discouer vnto thee, that the sum of all things being put together, thou shalt see that it is not best for thee to be heard.
and though thou see no reason why he should not hear thee, yet it may be he will discover unto thee, that the sum of all things being put together, thou shalt see that it is not best for thee to be herd.
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Dauid now, when he comes to aske a request at Gods hands, that he might build him a Temple, it was a thing that he desired,David now, when he comes to ask a request At God's hands, that he might built him a Temple, it was a thing that he desired,
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and he made no question but that it was according to Gods will ▪ and Nathan was of that opinion too, Goe, saith hee,
and he made no question but that it was according to God's will ▪ and Nathan was of that opinion too, Go, Says he,
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and doe all that is in thine heart:
and do all that is in thine heart:
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Dauid did not know what belonged to that businesse, because no man can iudge of those things that GOD hath appointed to bring to passe, a man cannot see round about all the corners of GODS prouidence, no man is able to see it:David did not know what belonged to that business, Because no man can judge of those things that GOD hath appointed to bring to pass, a man cannot see round about all the corners of GOD'S providence, no man is able to see it:
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(15) sermon (DIV2)
598
Image 168
4013
wee see not the concurrence of things, how one thing stands with another. And therefore we ought not to looke in such cases to be heard;
we see not the concurrence of things, how one thing Stands with Another. And Therefore we ought not to look in such cases to be herd;
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(15) sermon (DIV2)
598
Image 168
4014
as the Wisemen, they thought it fit to haue returned by the way they came, but God saw a reason to turne them another way.
as the Wise men, they Thought it fit to have returned by the Way they Come, but God saw a reason to turn them Another Way.
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(15) sermon (DIV2)
598
Image 168
4015
Therfore be not hasty in thy requests, but know that GOD is wise, and will worke all for the best, his glory must goe in all,
Therefore be not hasty in thy requests, but know that GOD is wise, and will work all for the best, his glory must go in all,
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(15) sermon (DIV2)
598
Image 168
4016
and one thing must be done, that his end may be brought to passe in all.
and one thing must be done, that his end may be brought to pass in all.
cc crd n1 vmb vbi vdn, cst po31 n1 vmb vbi vvn pc-acp vvi p-acp d.
(15) sermon (DIV2)
598
Image 168
4017
Againe, it may be God will grant thy request;
Again, it may be God will grant thy request;
av, pn31 vmb vbi np1 vmb vvi po21 n1;
(15) sermon (DIV2)
599
Image 168
4018
but for the manner, and the meanes by which he will doe it, and for the time, it is in his own power.
but for the manner, and the means by which he will do it, and for the time, it is in his own power.
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(15) sermon (DIV2)
599
Image 168
4019
But because these things are knowne, I will not stand to presse them farrher: but now I come to the last Objection.
But Because these things Are known, I will not stand to press them farrher: but now I come to the last Objection.
cc-acp c-acp d n2 vbr vvn, pns11 vmb xx vvi pc-acp vvi pno32 n1: cc-acp av pns11 vvb p-acp dt ord n1.
(15) sermon (DIV2)
599
Image 168
4020
Last of all, you will be ready to say, It is true, I would trust in God, if he did alway shew mercie for my sake,
Last of all, you will be ready to say, It is true, I would trust in God, if he did always show mercy for my sake,
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(15) sermon (DIV2)
600
Image 168
4021
If I saw the Saints alwaies bring their enterprizes to passe, If I did see it still well with them that trust in him,
If I saw the Saints always bring their Enterprises to pass, If I did see it still well with them that trust in him,
cs pns11 vvd dt n2 av vvi po32 vvz p-acp n1, cs pns11 vdd vvi pn31 av av p-acp pno32 cst vvb p-acp pno31,
(15) sermon (DIV2)
600
Image 168
4022
but I finde it contrary for the most part: It is ill with them that trust in the Lord, and euill men prosper;
but I find it contrary for the most part: It is ill with them that trust in the Lord, and evil men prosper;
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(15) sermon (DIV2)
600
Image 168
4023
and therefore what encouragement haue I to trust in GOD in this manner as you exhort me to doe,
and Therefore what encouragement have I to trust in GOD in this manner as you exhort me to do,
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(15) sermon (DIV2)
600
Image 168
4024
when I am brought to such an exigent, to such a case that my life or my goods are in hazard,
when I am brought to such an exigent, to such a case that my life or my goods Are in hazard,
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(15) sermon (DIV2)
600
Image 168
4025
or my name, it is not my best way so to doe:
or my name, it is not my best Way so to do:
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(15) sermon (DIV2)
600
Image 168
4026
I see by experience, that those that are wise men, politique men, and those that haue the greatest meanes, they prosper,
I see by experience, that those that Are wise men, politic men, and those that have the greatest means, they prosper,
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(15) sermon (DIV2)
600
Image 168
4027
when as other men that feare GOD, doe not bring thy deuices to passe. I will answer this, and so will haue done with the point.
when as other men that Fear GOD, do not bring thy devices to pass. I will answer this, and so will have done with the point.
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(15) sermon (DIV2)
600
Image 168
4028
First, I answer, it is true, that ill men ofttimes doe prosper, and that good men many times doe not succeede;
First, I answer, it is true, that ill men ofttimes do prosper, and that good men many times do not succeed;
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(15) sermon (DIV2)
602
Image 168
4029
I say, we will not deny it:
I say, we will not deny it:
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(15) sermon (DIV2)
602
Image 168
4030
for wee see the Scripture is plentifull, Psal. 37. Feare not the man that bringeth his enterprizes to passe :
for we see the Scripture is plentiful, Psalm 37. fear not the man that brings his Enterprises to pass:
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(15) sermon (DIV2)
602
Image 168
4031
where it is supposed that they doe so. In Ier. 12.1. Why doe the wicked prosper? where the Prophet sets out in particular how they prosper;
where it is supposed that they do so. In Jeremiah 12.1. Why do the wicked prosper? where the Prophet sets out in particular how they prosper;
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(15) sermon (DIV2)
602
Image 168
4032
he saith, they grow and take roote, they spring, and bring forth fruit.
he Says, they grow and take root, they spring, and bring forth fruit.
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(15) sermon (DIV2)
602
Image 168
4033
And you know what Salomon saith, who was a wise man, and looked through many euents that fall out vnder the Sunne: Eccles. 8.14.
And you know what Solomon Says, who was a wise man, and looked through many events that fallen out under the Sun: Eccles. 8.14.
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(15) sermon (DIV2)
602
Image 168
4034
I haue seene this venity, (saith he) that where should haue beene Iustice, there hath beene wickednesse, I have seen this venity, (Says he) that where should have been justice, there hath been wickedness,
pns11 vhb vvn d n1, (vvz pns31) d q-crq vmd vhi vbn n1, pc-acp vhz vbn n1,
(15) sermon (DIV2)
602
Image 168
4035
and it hath come vnto the iust as vnto the wicked:
and it hath come unto the just as unto the wicked:
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(15) sermon (DIV2)
602
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4036
I haue seene the Battell hath not beene to the strong, nor bread to the wise. I have seen the Battle hath not been to the strong, nor bred to the wise.
pns11 vhb vvn dt n1 vhz xx vbn p-acp dt j, ccx n1 p-acp dt j.
(15) sermon (DIV2)
602
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4037
And so he goes along, as you know well.
And so he Goes along, as you know well.
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(15) sermon (DIV2)
602
Image 168
4038
He sets out in that Booke plentifully, that euill men may prosper long, and may exceedingly bring their enterprizes to passe.
He sets out in that Book plentifully, that evil men may prosper long, and may exceedingly bring their Enterprises to pass.
pns31 vvz av p-acp d n1 av-j, cst j-jn n2 vmb vvi av-j, cc vmb av-vvg vvi po32 vvz p-acp vvi.
(15) sermon (DIV2)
602
Image 168
4039
Againe, on the other side, the Saints may not prosper, and that in those things which they doe according to Gods will.
Again, on the other side, the Saints may not prosper, and that in those things which they do according to God's will.
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(15) sermon (DIV2)
603
Image 168
4040
When Christ sent his Disciples ouer the Water, and bade them goe to the other side,
When christ sent his Disciples over the Water, and bade them go to the other side,
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(15) sermon (DIV2)
603
Image 168
4041
yet they rowed all night, there w•s a great storme, that they could doe no good,
yet they rowed all night, there w•s a great storm, that they could do no good,
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(15) sermon (DIV2)
603
Image 168
4042
so that they were in great jeopardy and danger, and yet it was his owne appointment:
so that they were in great jeopardy and danger, and yet it was his own appointment:
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(15) sermon (DIV2)
603
Image 168
4043
So, I say, thou mayest goe about a businesse, and yet finde such stormes, such contrary windes and waues, such streames running against thee, that thou mayest be exceedingly hazarded,
So, I say, thou Mayest go about a business, and yet find such storms, such contrary winds and waves, such streams running against thee, that thou Mayest be exceedingly hazarded,
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(15) sermon (DIV2)
603
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4044
though GOD himselfe set thee on worke.
though GOD himself Set thee on work.
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(15) sermon (DIV2)
603
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4045
When Paul went to Macedonia, you see GOD called him from another place, and bade him goe thither:
When Paul went to Macedonia, you see GOD called him from Another place, and bade him go thither:
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(15) sermon (DIV2)
603
Image 168
4046
you shall not finde that Paul was the better vsed;
you shall not find that Paul was the better used;
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(15) sermon (DIV2)
603
Image 168
4047
nay, you shall finde, that for the time, he seemed to doe lesse good there of any place, there were few that beleeued in GOD.
nay, you shall find, that for the time, he seemed to do less good there of any place, there were few that believed in GOD.
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(15) sermon (DIV2)
603
Image 168
4048
And Peter, when hee came to CHRIST on the water, he had a warrant for it, he did that which was a fruit of his faith,
And Peter, when he Come to CHRIST on the water, he had a warrant for it, he did that which was a fruit of his faith,
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(15) sermon (DIV2)
603
Image 168
4049
yet for all that he sunke, he beganne to sinke, till CHRIST put forth his hand,
yet for all that he sunk, he began to sink, till CHRIST put forth his hand,
av p-acp d cst pns31 vvd, pns31 vvd pc-acp vvi, c-acp np1 vvd av po31 n1,
(15) sermon (DIV2)
603
Image 168
4050
and was saine to helpe him. Therefore I say, you may goe about Gods businesse, and yet it may not prosper.
and was sane to help him. Therefore I say, you may go about God's business, and yet it may not prosper.
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(15) sermon (DIV2)
603
Image 168
4051
Therefore wee must set downe that conclusion; it is a great light to know that it is so.
Therefore we must Set down that conclusion; it is a great Light to know that it is so.
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(15) sermon (DIV2)
603
Image 168
4052
The Wiseman giues the reason of it, Eccles. 7.14. (Saith hee) Thou shalt finde great variety, thou shalt finde some times, good times:
The Wiseman gives the reason of it, Eccles. 7.14. (Says he) Thou shalt find great variety, thou shalt find Some times, good times:
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(15) sermon (DIV2)
603
Image 168
4053
and in the day of wealth, when thou hast it, reioyce. Againe, another time afflictions will come, know that GOD hath done this for some purpose:and in the day of wealth, when thou hast it, rejoice. Again, Another time afflictions will come, know that GOD hath done this for Some purpose:
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(15) sermon (DIV2)
603
Image 168
4054
He hath made this contrary to that, that thou shouldst finde nothing after him. He hath made this contrary to that, that thou Shouldst find nothing After him.
pns31 vhz vvn d n-jn p-acp d, cst pns21 vmd2 vvi pix p-acp pno31.
(15) sermon (DIV2)
604
Image 168
4055
That is, that all the world may see that his wayes and his actions are past finding out. If God should deale alwayes after this manner, you might know where to haue him in his wayes:
That is, that all the world may see that his ways and his actions Are passed finding out. If God should deal always After this manner, you might know where to have him in his ways:
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(15) sermon (DIV2)
604
Image 168
4056
If he should alwayes giue affliction to sinners, a man might say, surely GOD will doe this:
If he should always give affliction to Sinners, a man might say, surely GOD will do this:
cs pns31 vmd av vvi n1 p-acp n2, dt n1 vmd vvi, av-j np1 vmb vdi d:
(15) sermon (DIV2)
604
Image 168
4057
but it is not so, hee hath made this contrary to the other;
but it is not so, he hath made this contrary to the other;
cc-acp pn31 vbz xx av, pns31 vhz vvn d n-jn p-acp dt j-jn;
(15) sermon (DIV2)
604
Image 168
4058
that is, he takes different courses with men, he hath made this contrary to that, that men should not finde the print of his footsteps:
that is, he Takes different courses with men, he hath made this contrary to that, that men should not find the print of his footsteps:
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(15) sermon (DIV2)
604
Image 168
4059
to say that GOD will certainely doe this another time.
to say that GOD will Certainly do this Another time.
pc-acp vvi cst np1 vmb av-j vdi d j-jn n1.
(15) sermon (DIV2)
604
Image 168
4060
Therefore hee addeth those words, which doe immediately follow, that none might finde out any thing after him:
Therefore he adds those words, which do immediately follow, that none might find out any thing After him:
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(15) sermon (DIV2)
604
Image 168
4061
I haue seene the iust perish in his Iustice, and I haue seene a wicked man goe on long in his malice. I have seen the just perish in his justice, and I have seen a wicked man go on long in his malice.
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(15) sermon (DIV2)
604
Image 168
4062
This God hath done, that men might know to feare before him, that men might learne to cry out with Paul, Oh the depth of his wisdome,
This God hath done, that men might know to Fear before him, that men might Learn to cry out with Paul, O the depth of his Wisdom,
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(15) sermon (DIV2)
604
Image 168
4063
and vnderstanding, and his wayes are past finding out; that men might tremble before GOD, and acknowledge his wisdome.
and understanding, and his ways Are passed finding out; that men might tremble before GOD, and acknowledge his Wisdom.
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(15) sermon (DIV2)
604
Image 168
4064
But I come now to a particular answer:
But I come now to a particular answer:
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(15) sermon (DIV2)
604
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4065
for it is a point worthy the answering, it is a point that will stand vs in much stead,
for it is a point worthy the answering, it is a point that will stand us in much stead,
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(15) sermon (DIV2)
604
Image 168
4066
when wee meete with many such objections as mans heart will haue in that case. Therefore I answer particularly and briefely.
when we meet with many such objections as men heart will have in that case. Therefore I answer particularly and briefly.
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(15) sermon (DIV2)
604
Image 168
4067
First, though GOD doe so, yet remember that thou must not iudge any thing, till thou see he haue finished the worke:
First, though GOD do so, yet Remember that thou must not judge any thing, till thou see he have finished the work:
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(15) sermon (DIV2)
605
Image 168
4068
thou wilt not iudge a mans worke till hee haue done it: If a man goe about to build, iudge not his worke till it bee done,
thou wilt not judge a men work till he have done it: If a man go about to built, judge not his work till it be done,
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(15) sermon (DIV2)
605
Image 168
4069
because thou seest not for what end many things are framed and made, wilt thou therefore say that hee is an vnskilfull builder? it were folly to doe so,
Because thou See not for what end many things Are framed and made, wilt thou Therefore say that he is an unskilful builder? it were folly to do so,
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(15) sermon (DIV2)
605
Image 168
4070
but stay till hee haue finished worke, and then see how one part answers with another, and in what proportion.
but stay till he have finished work, and then see how one part answers with Another, and in what proportion.
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(15) sermon (DIV2)
605
Image 168
4071
So in all the workes of GOD, if thou see it goe well with those that are ill,
So in all the works of GOD, if thou see it go well with those that Are ill,
av p-acp d dt n2 pp-f np1, cs pns21 vvb pn31 vvi av p-acp d cst vbr j-jn,
(15) sermon (DIV2)
605
Image 168
4072
and those that are good are afflicted, stay till thou see GOD haue finished his worke.
and those that Are good Are afflicted, stay till thou see GOD have finished his work.
cc d cst vbr j vbr vvn, vvb c-acp pns21 vvb np1 vhb vvn po31 n1.
(15) sermon (DIV2)
605
Image 168
4073
And therefore I say to thee in this case, as Saint Iames saith;
And Therefore I say to thee in this case, as Saint James Says;
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(15) sermon (DIV2)
606
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4074
Know ye not what end the Lord made with Iob? So marke what end the Lord makes,Know you not what end the Lord made with Job? So mark what end the Lord makes,
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(15) sermon (DIV2)
606
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4075
as with Iob, so with all the Saints; know what is their ends.
as with Job, so with all the Saints; know what is their ends.
c-acp p-acp np1, av p-acp d dt n2; vvb r-crq vbz po32 n2.
(15) sermon (DIV2)
606
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4076
And otherwise take all the euill men, as Ieroboam and Saul, and see what end the LORD made with them;
And otherwise take all the evil men, as Jeroboam and Saul, and see what end the LORD made with them;
cc av vvb d dt j-jn n2, c-acp np1 cc np1, cc vvb r-crq n1 dt n1 vvd p-acp pno32;
(15) sermon (DIV2)
606
Image 168
4077
their prosperity was as a pleasant Dreame, which was soone gone; as the flower of the grasse vpon the house top, which withereth:
their Prosperity was as a pleasant Dream, which was soon gone; as the flower of the grass upon the house top, which withereth:
po32 n1 vbds p-acp dt j n1, r-crq vbds av vvn; c-acp dt n1 pp-f dt n1 p-acp dt n1 n1, r-crq vvz:
(15) sermon (DIV2)
606
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Looke to the end of things. I cannot stand on it.
Look to the end of things. I cannot stand on it.
vvb p-acp dt n1 pp-f n2. pns11 vmbx vvi p-acp pn31.
(15) sermon (DIV2)
606
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4079
Secondly, though the wicked prosper, yet their prosperity hurts them as much as affliction and aduersity doth good to the godly, their prosperity slayeth them,
Secondly, though the wicked prosper, yet their Prosperity hurts them as much as affliction and adversity does good to the godly, their Prosperity slays them,
ord, cs dt j vvi, av po32 n1 vvz pno32 p-acp d c-acp n1 cc n1 vdz av-j p-acp dt j, po32 n1 vvz pno32,
(15) sermon (DIV2)
607
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4080
whereas the afflictions of the other benefits them:
whereas the afflictions of the other benefits them:
cs dt n2 pp-f dt j-jn n2 pno32:
(15) sermon (DIV2)
607
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4081
if thou finde this to be thy case, that thou prosper, and that thou seest thou goest on in sinne, thou hast no cause to reioyce in this;
if thou find this to be thy case, that thou prosper, and that thou See thou goest on in sin, thou hast no cause to rejoice in this;
cs pns21 vvb d pc-acp vbi po21 n1, cst pns21 vvb, cc cst pns21 vv2 pns21 vv2 p-acp p-acp n1, pns21 vh2 dx n1 pc-acp vvi p-acp d;
(15) sermon (DIV2)
607
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4082
or if thou seest other men prosper, thinke them not happy for this, it is out of mistake, It is the miserablest condition in the world;
or if thou See other men prosper, think them not happy for this, it is out of mistake, It is the miserablest condition in the world;
cc cs pns21 vv2 j-jn n2 vvb, vvb pno32 xx j p-acp d, pn31 vbz av pp-f n1, pn31 vbz dt js n1 p-acp dt n1;
(15) sermon (DIV2)
607
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4083
you know what GOD did to Hophni and Phineas, he did not afflict them, he let them goe long, he sent them no disease, hee interrupted not their course:
you know what GOD did to Hophni and Phinehas, he did not afflict them, he let them go long, he sent them no disease, he interrupted not their course:
pn22 vvb r-crq np1 vdd p-acp np1 cc np1, pns31 vdd xx vvi pno32, pns31 vvd pno32 vvi av-j, pns31 vvd pno32 dx n1, pns31 vvd xx po32 n1:
(15) sermon (DIV2)
607
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4084
What was the reason? Hee had a purpose to destroy them.
What was the reason? He had a purpose to destroy them.
q-crq vbds dt n1? pns31 vhd dt n1 pc-acp vvi pno32.
(15) sermon (DIV2)
607
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4085
So againe when thou dost not succeede in thy matters, but art crossed, yet so long as that will doe thee good, what needest thou care?
So again when thou dost not succeed in thy matters, but art crossed, yet so long as that will do thee good, what Needest thou care?
av av c-crq pns21 vd2 xx vvi p-acp po21 n2, cc-acp vb2r vvn, av av av-j c-acp d vmb vdi pno21 j, q-crq vv2 pns21 n1?
(15) sermon (DIV2)
608
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4086
But, you will obiect, My afflictions are great, and many, and therefore how shall I beare them? I will instruct thee; But, you will Object, My afflictions Are great, and many, and Therefore how shall I bear them? I will instruct thee;
p-acp, pn22 vmb vvi, po11 n2 vbr j, cc d, cc av q-crq vmb pns11 vvi pno32? pns11 vmb vvi pno21;
(15) sermon (DIV2)
609
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4087
I say thou hast neede of strong afflictions.
I say thou hast need of strong afflictions.
pns11 vvb pns21 vh2 n1 pp-f j n2.
(15) sermon (DIV2)
610
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4088
Some Colts are so vntamed, they must needs be broken so some corruptions are so vnruly, that they will not be wrought out without great afflictions. some Colts Are so untamed, they must needs be broken so Some corruptions Are so unruly, that they will not be wrought out without great afflictions.
d n2 vbr av j, pns32 vmb av vbi vvn av d n2 vbr av j, cst pns32 vmb xx vbi vvn av p-acp j n2.
(15) sermon (DIV2)
610
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4089
Againe, thou needest many afflictions, because the corruptions of thy heart are of diuers sorts, and if there were but one affliction, it would not serue the turne.
Again, thou Needest many afflictions, Because the corruptions of thy heart Are of diverse sorts, and if there were but one affliction, it would not serve the turn.
av, pns21 vv2 d n2, c-acp dt n2 pp-f po21 n1 vbr pp-f j n2, cc cs pc-acp vbdr p-acp crd n1, pn31 vmd xx vvi dt n1.
(15) sermon (DIV2)
611
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4090
Againe, thou hast neede that afflictions should continue long, because sinne is very naturall; some are hidden, and long a breeding, and cannot easily be remoued.
Again, thou hast need that afflictions should continue long, Because sin is very natural; Some Are hidden, and long a breeding, and cannot Easily be removed.
av, pns21 vh2 n1 cst n2 vmd vvi av-j, c-acp n1 vbz av j; d vbr vvn, cc av-j dt n-vvg, cc vmbx av-j vbi vvn.
(15) sermon (DIV2)
612
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4091
Therefore what though thy afflictions be so, as is is said Dan. 11.7. They shall fall by the Sword, by the Famine, by Captiuity many dayes.
Therefore what though thy afflictions be so, as is is said Dan. 11.7. They shall fallen by the Sword, by the Famine, by Captivity many days.
av q-crq cs po21 n2 vbb av, c-acp vbz vbz vvn np1 crd. pns32 vmb vvi p-acp dt n1, p-acp dt n1, p-acp n1 d n2.
(15) sermon (DIV2)
612
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4092
These were men of vnderstanding, holy men, yet they had great afflictions of diuers sorts, Sword and Famine, such as Iames speakes of,
These were men of understanding, holy men, yet they had great afflictions of diverse sorts, Sword and Famine, such as James speaks of,
d vbdr n2 pp-f n1, j n2, av pns32 vhd j n2 pp-f j n2, n1 cc n1, d c-acp np1 vvz pp-f,
(15) sermon (DIV2)
612
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4093
and long afflictions for many dayes.
and long afflictions for many days.
cc j n2 p-acp d n2.
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612
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4094
Now all this was to doe them good, to try them, to purge them, to make them white.
Now all this was to do them good, to try them, to purge them, to make them white.
av d d vbds pc-acp vdi pno32 j, pc-acp vvi pno32, pc-acp vvi pno32, pc-acp vvi pno32 j-jn.
(15) sermon (DIV2)
612
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4095
So when those afflictions are to doe thee good, and their prosperity for their hurt, let this satisfie thee.
So when those afflictions Are to do thee good, and their Prosperity for their hurt, let this satisfy thee.
av c-crq d n2 vbr pc-acp vdi pno21 j, cc po32 n1 p-acp po32 n1, vvb d vvi pno21.
(15) sermon (DIV2)
612
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4096
Thirdly consider, that though they doe prosper, and godly men doe not so, yet their low estate, their imprisonment, their pouerty, their obscurity, the disgrace which they are vnder, this is better to them,
Thirdly Consider, that though they do prosper, and godly men do not so, yet their low estate, their imprisonment, their poverty, their obscurity, the disgrace which they Are under, this is better to them,
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(15) sermon (DIV2)
613
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4097
then the honour, and the pompe, the titles and the riches that euill men haue. I can but name these things.
then the honour, and the pomp, the titles and the riches that evil men have. I can but name these things.
cs dt n1, cc dt n1, dt n2 cc dt n2 cst j-jn n2 vhb. pns11 vmb cc-acp vvi d n2.
(15) sermon (DIV2)
613
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4098
Psal. 37. A little that the righteous hath, is better then the riches of many wicked. Psalm 37. A little that the righteous hath, is better then the riches of many wicked.
np1 crd dt j cst dt j vhz, vbz jc cs dt n2 pp-f d j.
(15) sermon (DIV2)
613
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4099
What is the meaning of that? That is, they haue more comfort in that little,
What is the meaning of that? That is, they have more Comfort in that little,
q-crq vbz dt n1 pp-f d? cst vbz, pns32 vhb dc n1 p-acp d j,
(15) sermon (DIV2)
613
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4100
then the other haue in their faire Pallaces, in their great states; thou mayest haue more comfort in a little, then they haue in their abundance;
then the other have in their fair Palaces, in their great states; thou Mayest have more Comfort in a little, then they have in their abundance;
cs dt j-jn n1 p-acp po32 j n2, p-acp po32 j n2; pns21 vm2 vhi dc n1 p-acp dt j, cs pns32 vhb p-acp po32 n1;
(15) sermon (DIV2)
613
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4101
thou mayest haue more comfort in obscurity, as Paul saith, as not knowne, though a man be obscure,
thou Mayest have more Comfort in obscurity, as Paul Says, as not known, though a man be Obscure,
pns21 vm2 vhi dc n1 p-acp n1, c-acp np1 vvz, c-acp xx vvn, cs dt n1 vbi j,
(15) sermon (DIV2)
613
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4102
yet if he be knowne to GOD, and to mens consciences, he is of greater eminency then those that are in the highest place.
yet if he be known to GOD, and to men's Consciences, he is of greater eminency then those that Are in the highest place.
av cs pns31 vbb vvn p-acp np1, cc pc-acp ng2 n2, pns31 vbz pp-f jc n1 cs d cst vbr p-acp dt js n1.
(15) sermon (DIV2)
613
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4103
So though thou haue poore possessions in outward things, though thou be melancholique, and alwayes sorry,
So though thou have poor possessions in outward things, though thou be melancholic, and always sorry,
av cs pns21 vhb j n2 p-acp j n2, cs pns21 vbi j, cc av j,
(15) sermon (DIV2)
613
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4104
yet that little, that very condition is better to thee then the outward condition is to the other.
yet that little, that very condition is better to thee then the outward condition is to the other.
av cst j, cst j n1 vbz jc p-acp pno21 av dt j n1 vbz p-acp dt n-jn.
(15) sermon (DIV2)
613
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4105
Fourthly, in perillous times this is a great difference:
Fourthly, in perilous times this is a great difference:
ord, p-acp j n2 d vbz dt j n1:
(15) sermon (DIV2)
614
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4106
for though a man haue prosperity, yet certainely, a hard time will come, a time of sicknesse,
for though a man have Prosperity, yet Certainly, a hard time will come, a time of sickness,
c-acp cs dt n1 vhb n1, av av-j, dt j n1 vmb vvi, dt n1 pp-f n1,
(15) sermon (DIV2)
614
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4107
and of temptation, and of death will befall vs: Psal. 37. In perrilous times they shall be confounded: here is the difference:
and of temptation, and of death will befall us: Psalm 37. In perilous times they shall be confounded: Here is the difference:
cc pp-f n1, cc pp-f n1 vmb vvi pno12: np1 crd p-acp j n2 pns32 vmb vbi vvn: av vbz dt n1:
(15) sermon (DIV2)
614
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4108
and they shall melt as fat:
and they shall melt as fat:
cc pns32 vmb vvi p-acp j:
(15) sermon (DIV2)
614
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4109
that is, In such a time their hearts shall faint, and such men haue nothing to sustaine them;
that is, In such a time their hearts shall faint, and such men have nothing to sustain them;
cst vbz, p-acp d dt n1 po32 n2 vmb vvi, cc d n2 vhb pix pc-acp vvi pno32;
(15) sermon (DIV2)
614
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4110
they shall be confounded in such a time, they shall not know what to doe.
they shall be confounded in such a time, they shall not know what to do.
pns32 vmb vbi vvn p-acp d dt n1, pns32 vmb xx vvi r-crq pc-acp vdi.
(15) sermon (DIV2)
614
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4111
But now you will say, What perrilous time is that, when GOD will deale so with them, you will say, in those perrilous times, But now you will say, What perilous time is that, when GOD will deal so with them, you will say, in those perilous times,
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(15) sermon (DIV2)
615
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4112
for ought we see, the Sword deuoures one as well as another; certainely, it sweepes away one as well as another:
for ought we see, the Sword devours one as well as Another; Certainly, it sweeps away one as well as Another:
c-acp pi pns12 vvi, dt n1 vvz pi c-acp av c-acp j-jn; av-j, pn31 vvz av crd c-acp av c-acp j-jn:
(15) sermon (DIV2)
615
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4113
Sicknesse, when it comes, it sweepes away one as well as another:
Sickness, when it comes, it sweeps away one as well as Another:
n1, c-crq pn31 vvz, pn31 vvz av crd c-acp av c-acp j-jn:
(15) sermon (DIV2)
615
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4114
And therefore in the perrilous time, I see no difference between the godly and the wicked.
And Therefore in the perilous time, I see no difference between the godly and the wicked.
cc av p-acp dt j n1, pns11 vvb dx n1 p-acp dt j cc dt j.
(15) sermon (DIV2)
615
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4115
I answer, There is difference when the same affliction fals vpon both. I answer, There is difference when the same affliction falls upon both.
pns11 vvb, pc-acp vbz n1 c-crq dt d n1 vvz p-acp d.
(15) sermon (DIV2)
616
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4116
Looke in Ier. 24. you shall finde there, that both were carried away captiues, good men and bad men, the whole Chapter is spent in it; Look in Jeremiah 24. you shall find there, that both were carried away captives, good men and bad men, the Whole Chapter is spent in it;
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(15) sermon (DIV2)
616
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4117
it is but a short Chapter:
it is but a short Chapter:
pn31 vbz p-acp dt j n1:
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616
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4118
See there what is the difference there is in the same afflictions which fell to both:
See there what is the difference there is in the same afflictions which fell to both:
vvb a-acp r-crq vbz dt n1 pc-acp vbz p-acp dt d n2 r-crq vvd p-acp d:
(15) sermon (DIV2)
616
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4119
saith he, There were two Baskets, the one was full of good Figs, the other was full of bad, which could not be eaten for badnesse, looke in the Text, you shall finde that both were carried away captiue,
Says he, There were two Baskets, the one was full of good Figs, the other was full of bad, which could not be eaten for badness, look in the Text, you shall find that both were carried away captive,
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(15) sermon (DIV2)
616
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4120
but here is the difference, they were carried both in an indifferent manner, (saith he) you shall be carried captiue aswell as the other, the good Figs in the Basket,
but Here is the difference, they were carried both in an indifferent manner, (Says he) you shall be carried captive aswell as the other, the good Figs in the Basket,
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(15) sermon (DIV2)
616
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4121
but I will know you, mine eyes shall be vpon you to doe you good,
but I will know you, mine eyes shall be upon you to do you good,
cc-acp pns11 vmb vvi pn22, po11 n2 vmb vbi p-acp pn22 pc-acp vdi pn22 j,
(15) sermon (DIV2)
616
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4122
and I will bring you backe in due season, and I will plant you in captiuity, and you shall grow;
and I will bring you back in due season, and I will plant you in captivity, and you shall grow;
cc pns11 vmb vvi pn22 av p-acp j-jn n1, cc pns11 vmb vvi pn22 p-acp n1, cc pn22 vmb vvi;
(15) sermon (DIV2)
616
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4123
and I will build you, and you shall not be destroyed; and I will giue you a heart to know me in that condition;
and I will built you, and you shall not be destroyed; and I will give you a heart to know me in that condition;
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(15) sermon (DIV2)
616
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and I will be your GOD, and you shall be my people: all this will I doe to you, although you be in the same affliction.
and I will be your GOD, and you shall be my people: all this will I do to you, although you be in the same affliction.
cc pns11 vmb vbi po22 np1, cc pn22 vmb vbi po11 n1: d d vmb pns11 vdi p-acp pn22, cs pn22 vbb p-acp dt d n1.
(15) sermon (DIV2)
616
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4125
And what will hee doe to the other? They shall be carried in a Basket into captiuity,
And what will he do to the other? They shall be carried in a Basket into captivity,
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(15) sermon (DIV2)
616
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4126
but, saith the Lord, I will make you a reproach, I will make you a curse, I will make you a common talke, I will destroy you when you come into captiuity, with the Sword, with Famine, with Pestilence, mine eyes shall be on you for ill in such a case.
but, Says the Lord, I will make you a reproach, I will make you a curse, I will make you a Common talk, I will destroy you when you come into captivity, with the Sword, with Famine, with Pestilence, mine eyes shall be on you for ill in such a case.
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(15) sermon (DIV2)
616
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4127
So I say, the same Beesome of destruction may sweepe away both, the same Sword may deuoure both, the same disease may seaze vpon both, there is no great difference outwardly in the same affliction;
So I say, the same Besom of destruction may sweep away both, the same Sword may devour both, the same disease may seize upon both, there is no great difference outwardly in the same affliction;
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(15) sermon (DIV2)
616
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4128
both may die, and is there not great difference in their death? both may be sicke,
both may die, and is there not great difference in their death? both may be sick,
d vmb vvi, cc vbz pc-acp xx j n1 p-acp po32 n1? av-d vmb vbi j,
(15) sermon (DIV2)
616
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4129
and is there not a great difference? In the one his heart is made glad and light in Gods countenance, in his Beloued;
and is there not a great difference? In the one his heart is made glad and Light in God's countenance, in his beloved;
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616
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4130
when as the other hath nothing to hold him vp: The one hath the consolation of the Spirit, the other wants it.
when as the other hath nothing to hold him up: The one hath the consolation of the Spirit, the other Wants it.
c-crq c-acp dt n-jn vhz pix pc-acp vvi pno31 a-acp: dt pi vhz dt n1 pp-f dt n1, dt n-jn vvz pn31.
(15) sermon (DIV2)
616
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4131
Againe, consider in affliction there is great difference, as you shall finde this difference betweene the condition of the Saints and others,
Again, Consider in affliction there is great difference, as you shall find this difference between the condition of the Saints and Others,
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(15) sermon (DIV2)
617
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4132
although their outward condition seeme to be alike;
although their outward condition seem to be alike;
cs po32 j n1 vvb pc-acp vbi av;
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617
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4133
The euill man stands in slippery places, and his condition is vncertaine, and it is a great miserie to be vncertaine,
The evil man Stands in slippery places, and his condition is uncertain, and it is a great misery to be uncertain,
dt j-jn n1 vvz p-acp j n2, cc po31 n1 vbz j, cc pn31 vbz dt j n1 pc-acp vbi j,
(15) sermon (DIV2)
617
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4134
for a mans condition to be ready to be blowne downe with such a winde, he knowes not how long he shall continue and stand;
for a men condition to be ready to be blown down with such a wind, he knows not how long he shall continue and stand;
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(15) sermon (DIV2)
617
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4135
so they stand in slippery places.
so they stand in slippery places.
av pns32 vvb p-acp j n2.
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617
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4136
The other, those that are built on Christ, are like the house built on the Rocke, they are sure it shall be well with them.
The other, those that Are built on christ, Are like the house built on the Rock, they Are sure it shall be well with them.
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(15) sermon (DIV2)
617
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4137
Againe, afflictions that come to the wicked, they come suddenly. Therefore it is a thing proper to the wicked, Prou. 1.27. Their desolation shall come suddenly, and their destruction as a whirlewind:
Again, afflictions that come to the wicked, they come suddenly. Therefore it is a thing proper to the wicked, Prou. 1.27. Their desolation shall come suddenly, and their destruction as a whirlwind:
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(15) sermon (DIV2)
618
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4138
Why, is it not so with the godly? doe not they often perish by sudden death? doth it not fall on them? doe not sudden changes come to them as well as to the others? No:
Why, is it not so with the godly? do not they often perish by sudden death? does it not fallen on them? do not sudden changes come to them as well as to the Others? No:
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618
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4139
Things are sudden, not from their suddennesse, but from the want of the preparation of the person that they fall vpon:
Things Are sudden, not from their suddenness, but from the want of the preparation of the person that they fallen upon:
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therefore GOD will not send affliction vpon his children till he haue prepared them;
Therefore GOD will not send affliction upon his children till he have prepared them;
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hee will prepare them, and then it is no matter if they come suddenly, it is no matter though he strike them suddenly before they be aware;
he will prepare them, and then it is no matter if they come suddenly, it is no matter though he strike them suddenly before they be aware;
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when he hath fitted them, it comes not suddenly, Death comes not vpon them as a snare:
when he hath fitted them, it comes not suddenly, Death comes not upon them as a snare:
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that is to be taken in a snare properly, when the Beast is taken in a snare by the Huntsman,
that is to be taken in a snare properly, when the Beast is taken in a snare by the Huntsman,
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or by the Fowler, who meanes their destruction;
or by the Fowler, who means their destruction;
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so afflictions come vpon euill men as a snare, when as they are taken in an euill Net, Satan takes them there to destroy them eternally.
so afflictions come upon evil men as a snare, when as they Are taken in an evil Net, Satan Takes them there to destroy them eternally.
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Againe, the afflictions of the godly are not so heauy to them, as the afflictions of the wicked are;
Again, the afflictions of the godly Are not so heavy to them, as the afflictions of the wicked Are;
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GOD afflicts them in the branches, not in the roote; they drinke of the Cup, but not of the dregs;
GOD afflicts them in the branches, not in the root; they drink of the Cup, but not of the dregs;
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but as for the wicked, hee smites them so, as that hee smites them not the second time, that they roare for his wrath: Psal. 31.24. The godly, though hee fall, yet shall he rise againe, he shall not be cast off, the Lord puts vnder his hand:
but as for the wicked, he smites them so, as that he smites them not the second time, that they roar for his wrath: Psalm 31.24. The godly, though he fallen, yet shall he rise again, he shall not be cast off, the Lord puts under his hand:
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That is, though the godly fall into affliction, yet he is not broken in the fall, GOD puts vnder his hand, hee fals soft, he fals not so as to breake his necke, to be vndone; so there is that difference.
That is, though the godly fallen into affliction, yet he is not broken in the fallen, GOD puts under his hand, he falls soft, he falls not so as to break his neck, to be undone; so there is that difference.
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So that, though GOD doe the same act to both, yet he doth it to the one for loue, to the other he doth the same act for destruction.
So that, though GOD do the same act to both, yet he does it to the one for love, to the other he does thee same act for destruction.
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Like to a man that loppes Trees; Like to a man that lops Trees;
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there is a certaine season in the yeere, when if he loppe his Trees, they will be the better for it,
there is a certain season in the year, when if he lop his Trees, they will be the better for it,
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if they be lopped in due season, they are the better; loppe them at another time, and they will wither:
if they be lopped in due season, they Are the better; lop them At Another time, and they will wither:
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So God comes to the wicked man in the vnfittest time to him, a time when they looke not for him, a time that the wicked men feare least,
So God comes to the wicked man in the unfittest time to him, a time when they look not for him, a time that the wicked men Fear least,
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then hee comes iust as a Thiefe doth in the worst, and most dangerous time of all for the owner of the house,
then he comes just as a Thief does in the worst, and most dangerous time of all for the owner of the house,
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then comes the Thiefe, he pickes out that time:
then comes the Thief, he picks out that time:
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So GOD comes vpon the wicked, and afflicts them when they are in peace and prosperity:
So GOD comes upon the wicked, and afflicts them when they Are in peace and Prosperity:
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take heede that he loppe thee not at that time when thou shalt wither to destruction, when thou art not prepared.
take heed that he lop thee not At that time when thou shalt wither to destruction, when thou art not prepared.
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So the Scripture saith, sudden destruction comes vpwicked men: So that suddennesse is when men are not prepared.
So the Scripture Says, sudden destruction comes vpwicked men: So that suddenness is when men Are not prepared.
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And so when God saith, will free the godly from sudden death, his meaning is, he will prepare him, and fit him for death.
And so when God Says, will free the godly from sudden death, his meaning is, he will prepare him, and fit him for death.
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Put all these together, That the wicked bring their enterprizes to passe, that the godly are crossed and afflicted, that GOD hath a speciall end in this, that death, affliction,
Put all these together, That the wicked bring their Enterprises to pass, that the godly Are crossed and afflicted, that GOD hath a special end in this, that death, affliction,
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and sicknesse come suddenly vpon none but wicked men, and it will giue satisfaction to any man.
and sickness come suddenly upon none but wicked men, and it will give satisfaction to any man.
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I should come now to presse the point, but the time is past, I cannot doe it.
I should come now to press the point, but the time is past, I cannot do it.
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So much shall serue for the second Vse, for the answering of the Objections.
So much shall serve for the second Use, for the answering of the Objections.
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The third thing to set faith on worke in, is to sanctifie you, to mortifie your lusts, to reuiue and strengthen you in the inward man, The third thing to Set faith on work in, is to sanctify you, to mortify your Lustiest, to revive and strengthen you in the inward man,
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and to make it quicke in euery good worke. This point I intended to handle at this time.
and to make it quick in every good work. This point I intended to handle At this time.
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Faith is exceeding effectuall to doe this. I will touch it but in one word, I will not hold you long.
Faith is exceeding effectual to do this. I will touch it but in one word, I will not hold you long.
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Set faith aworke to sanctifie thy heart. You will aske me, How shall I doe it?
Set faith awork to sanctify thy heart. You will ask me, How shall I do it?
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Faith doth it diuers wayes, I cannot goe thorow them:
Faith does it diverse ways, I cannot go thorough them:
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Set faith a worke, to beleeue the forgiuenesse of thy sinnes, to beleeue the loue of GOD towards thee, to beleeue the promises, Set faith a work, to believe the forgiveness of thy Sins, to believe the love of GOD towards thee, to believe the promises,
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and thou shalt finde that these will sanctifie thy heart, this act of faith wil purifie thy-heart.
and thou shalt find that these will sanctify thy heart, this act of faith will purify thy-heart.
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But how can that be? Because this shall turne thy heart from thy sinnes, to GOD:
But how can that be? Because this shall turn thy heart from thy Sins, to GOD:
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for there is no way to mortifie lusts, and to quicken thy heart, but by causing thee to delight in GOD.
for there is no Way to mortify Lustiest, and to quicken thy heart, but by causing thee to delight in GOD.
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No man can haue his heart weaned from sinne, diuorsed from sinne which he hath beene wedded to all his life,
No man can have his heart weaned from sin, divorced from sin which he hath been wedded to all his life,
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except he find another Husband, in whom hee may delight more.
except he find Another Husband, in whom he may delight more.
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Now the more thou beleeuest that God is thine, the more thou beleeuest that thy sins are forgiuen, the more thou canst set faith on worke to doe this, the more victory thou shalt get ouer thy sinnes, that is the nature of mans disposition, that still it desires that object that is amiable and pleasant.
Now the more thou Believest that God is thine, the more thou Believest that thy Sins Are forgiven, the more thou Canst Set faith on work to do this, the more victory thou shalt get over thy Sins, that is the nature of men disposition, that still it Desires that Object that is amiable and pleasant.
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Now if thou looke on GOD as a Iudge, that will turne thee away from him, that makes thee continue stil in sin;
Now if thou look on GOD as a Judge, that will turn thee away from him, that makes thee continue still in since;
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but when thou lookest vpon him as vpon one that loues thee, as one that fauoureth thee,
but when thou Lookest upon him as upon one that loves thee, as one that favours thee,
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as one that is thy frend, that accepts thee, this will winne thine heart, this will cause a mans heart to turne from sinne, to turne from darknes to light, it will make him to leaue the wayes wherein he delighted before, it will diuorse a mans heart from the sinne wherein it hath taken pleasure a long time,
as one that is thy friend, that accepts thee, this will win thine heart, this will cause a men heart to turn from sin, to turn from darkness to Light, it will make him to leave the ways wherein he delighted before, it will divorce a men heart from the sin wherein it hath taken pleasure a long time,
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so that it shall neuer get the victory ouer it.
so that it shall never get the victory over it.
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Therefore the best way in such a case, is to set faith aworke to beleeue the forgiuenesse of sinnes;
Therefore the best Way in such a case, is to Set faith awork to believe the forgiveness of Sins;
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remember the promises of GOD, those promises you haue heard often, that God will forgiue thy sinnes, that he will pardon thee, take these promises, and apply them;
Remember the promises of GOD, those promises you have herd often, that God will forgive thy Sins, that he will pardon thee, take these promises, and apply them;
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see GOD ready to forgiue, this will turne thy heart from sinne, thou shalt finde sinne dye and wither in thee,
see GOD ready to forgive, this will turn thy heart from sin, thou shalt find sin die and wither in thee,
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and thy heart to growe and bee quickned in grace:
and thy heart to grow and be quickened in grace:
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you know, that to get a louing heart, is to beleeue that GOD loues vs, to beleeue that our sinnes are forgiuen.
you know, that to get a loving heart, is to believe that GOD loves us, to believe that our Sins Are forgiven.
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Now I say, there is nothing that weakneth sinne indeede, but to loue GOD;
Now I say, there is nothing that weakeneth sin indeed, but to love GOD;
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whatsoeuer sinne is weakned by other meanes then by loue to GOD, by turning the heart to him by repentance and mortification, that sinne lyeth hid,
whatsoever sin is weakened by other means then by love to GOD, by turning the heart to him by Repentance and mortification, that sin lies hid,
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though it seeme no way to increase:
though it seem no Way to increase:
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this increaseth loue, when we beleeue the promise of GOD, that he is ready to forgiue, that is effectuall for this purpose.
this increases love, when we believe the promise of GOD, that he is ready to forgive, that is effectual for this purpose.
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When CHRIST came to Peter, and said vnto him, Louest thou me? then, saith he, feede my Sheepe. So after this manner,
When CHRIST Come to Peter, and said unto him, Love thou me? then, Says he, feed my Sheep. So After this manner,
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when thou once beleeuest that GOD loues thee, and canst bring thy heart to loue him againe,
when thou once Believest that GOD loves thee, and Canst bring thy heart to love him again,
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if now CHRIST should come to thee, and say, Louest thou me, who loued thee,
if now CHRIST should come to thee, and say, Love thou me, who loved thee,
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and gaue my selfe for thee? If thou doest loue me, disdaine such a thing which I hate, doe not such things as will grieue me;
and gave my self for thee? If thou dost love me, disdain such a thing which I hate, do not such things as will grieve me;
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keepe my Commandements, keepe my Sabbaths; if thou louest me, let not thy conuersation be in wantonnesse, in strife and enuying;
keep my commandments, keep my Sabbaths; if thou love me, let not thy Conversation be in wantonness, in strife and envying;
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it thou loue me, labour to bring some glory to my Name, and to doe some good to mankinde;
it thou love me, labour to bring Some glory to my Name, and to do Some good to mankind;
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if thou loue me, be diligent in thy Calling;
if thou love me, be diligent in thy Calling;
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if thou loue mee, honour mee, doe good to others, doe good to thy selfe with it.
if thou love me, honour me, do good to Others, do good to thy self with it.
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Let a man goe thorow all the particulars of sinne, and he would abstaine from it,
Let a man go thorough all the particulars of sin, and he would abstain from it,
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if hee would set faith on worke this way to sanctifie his heart.
if he would Set faith on work this Way to sanctify his heart.
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Againe, faith doth it by ouercomming the World, that when a man is drawne, one of these two things drawes him, Either some offer of some great benefit,
Again, faith does it by overcoming the World, that when a man is drawn, one of these two things draws him, Either Some offer of Some great benefit,
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or some great euill which he is put in feare of:
or Some great evil which he is put in Fear of:
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now when hee lookes, and seeth that GOD is able to keepe him when men doe their worst,
now when he looks, and sees that GOD is able to keep him when men do their worst,
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and that hee can giue him a heauenly Kingdome, when he lookes to the promise, he is aboue the World.
and that he can give him a heavenly Kingdom, when he looks to the promise, he is above the World.
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Againe, he not onely ouercomes riches, but he makes aduantage of them; hee not onely loues them as a slaue, but he gets the victory ouer them,
Again, he not only overcomes riches, but he makes advantage of them; he not only loves them as a slave, but he gets the victory over them,
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and hee gets seruice from them. And so when men can make their recreations to serue their turnes for better purposes,
and he gets service from them. And so when men can make their recreations to serve their turns for better Purposes,
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when a man not onely ouercomes them, gets the victory of them, but makes them seruiceable,
when a man not only overcomes them, gets the victory of them, but makes them serviceable,
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so a man make aduantage of the World. Againe, when thou wouldest haue thy sanctification increased, increase thy faith.
so a man make advantage of the World. Again, when thou Wouldst have thy sanctification increased, increase thy faith.
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The more thou beleeuest, the more the Spirit of Christ is conueyed into thy heart.
The more thou Believest, the more the Spirit of christ is conveyed into thy heart.
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The stronger thy faith is, the more the winde of grace, the sappe shall flow from CHRIST into thy heart.
The Stronger thy faith is, the more the wind of grace, the sap shall flow from CHRIST into thy heart.
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As old Adams corruption, it is with the grace of CHRIST, when thou commest neere, thou art ingraft into the similitude of his death;
As old Adams corruption, it is with the grace of CHRIST, when thou Comest near, thou art ingraft into the similitude of his death;
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that is, there comes a gift from him, he sends his Spirit into thy heart, that doth make thee ioy in him, that causeth thee to dye to sin, and to liue to righteousnesse.
that is, there comes a gift from him, he sends his Spirit into thy heart, that does make thee joy in him, that Causes thee to die to since, and to live to righteousness.
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This I thought to haue opened: But so much shal serue for this time, and for this Text. FINIS.
This I Thought to have opened: But so much shall serve for this time, and for this Text. FINIS.
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OF LOVE. THE FIRST SERMON. GALLAT. 5.6.
OF LOVE. THE FIRST SERMON. GALATIA. 5.6.
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For in Iesus Christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by Love.
For in Iesus christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which works by Love.
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IN the fourth verse of this chapter the Apostle affirmes, that there is no justification by the law;
IN the fourth verse of this chapter the Apostle affirms, that there is no justification by the law;
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for, saith hee, If you be justified by the law, you are fallen from grace: that is, you cannot be partakers of that justification which is by grace:
for, Says he, If you be justified by the law, you Are fallen from grace: that is, you cannot be partakers of that justification which is by grace:
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Because for to have it by the law, and to have it by grace are opposite.
Because for to have it by the law, and to have it by grace Are opposite.
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And he gives a reason for it, because, saith he, Through the Spirit we waite for the hope of that righteousnes which is by faith, and not by the law.
And he gives a reason for it, Because, Says he, Through the Spirit we wait for the hope of that righteousness which is by faith, and not by the law.
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When he had expressed himselfe so farre, which is the righteousnesse received by faith, that is, that righteousnesse which is freely given by God, offered to us, wrought by Christ,
When he had expressed himself so Far, which is the righteousness received by faith, that is, that righteousness which is freely given by God, offered to us, wrought by christ,
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but taken by faith on our parts: Thus saith he, you must be justified. Now to confirme this, he gives a reason in this verse that I have read;
but taken by faith on our parts: Thus Says he, you must be justified. Now to confirm this, he gives a reason in this verse that I have read;
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for, saith he, In Christ Iesus, (that is, to put a man into Christ Iesus,
for, Says he, In christ Iesus, (that is, to put a man into christ Iesus,
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or to make him acceptable to God through Christ Iesus, to doe this) neither circumcision availeth any thing, or uncircumcision:
or to make him acceptable to God through christ Iesus, to do this) neither circumcision availeth any thing, or uncircumcision:
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(That is, neither the keeping of any part of the ceremoniall law, or the omission of it,
(That is, neither the keeping of any part of the ceremonial law, or the omission of it,
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nor the keeping of the morall law, or the breaking of it will helpe to ingraffe a man into Christ,
nor the keeping of the moral law, or the breaking of it will help to ingraff a man into christ,
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or to make him acceptable to God through Christ: What will doe it then? nothing saith hee) but onely faith.
or to make him acceptable to God through christ: What will do it then? nothing Says he) but only faith.
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Now lest we should be mistaken in this, as if he should require nothing at their hands but an empty idle faith, hee addeth further, it must be such a faith as is effectuall, as is working:
Now lest we should be mistaken in this, as if he should require nothing At their hands but an empty idle faith, he adds further, it must be such a faith as is effectual, as is working:
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And that is not enough, but it must be such a faith as workes by love. So that you have two parts in this Text:
And that is not enough, but it must be such a faith as works by love. So that you have two parts in this Text:
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One is a removall or a negation of that which doth not ingraffe us into Christ,
One is a removal or a negation of that which does not ingraff us into christ,
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or that makes us not acceptable to God through Christ; it is not being circumcised or uncircumcised, or any thing of that nature:
or that makes us not acceptable to God through christ; it is not being circumcised or uncircumcised, or any thing of that nature:
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The other is the affirmative part;
The other is the affirmative part;
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What is it that doth it, that makes us in a glorious condition, that makes us sonnes of God? saith he, it is onely faith and love, it is such a faith as is accompanied with love and good workes;
What is it that does it, that makes us in a glorious condition, that makes us Sons of God? Says he, it is only faith and love, it is such a faith as is accompanied with love and good works;
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so that you see hee removes all workes of ours, all workes of the ceremoniall law, circumcision is nothing, it is as good as if you were not circumcised, it is all one.
so that you see he removes all works of ours, all works of the ceremonial law, circumcision is nothing, it is as good as if you were not circumcised, it is all one.
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And by the same reason that circumcision is excluded, all other is.
And by the same reason that circumcision is excluded, all other is.
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And not onely workes of the ceremoniall law, but all the workes of the morall law also considered as the meanes of justification;
And not only works of the ceremonial law, but all the works of the moral law also considered as the means of justification;
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because they are opposite to faith, they exclude faith, and faith excludes them, so as they are as well to be shut out as the workes of the ceremoniall law.
Because they Are opposite to faith, they exclude faith, and faith excludes them, so as they Are as well to be shut out as the works of the ceremonial law.
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None of these saith the Apostle, will doe it. For you must know the way to salvation is contrary to that of damnation:
None of these Says the Apostle, will do it. For you must know the Way to salvation is contrary to that of damnation:
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Looke how you lost the kingdome of God, so you must get it, looke what gate you went out at, by the same gate (as it were) you must come in at.
Look how you lost the Kingdom of God, so you must get it, look what gate you went out At, by the same gate (as it were) you must come in At.
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What was it that lost all mankind the kingdome of heaven? You know it was not our particular breaches of the morall law,
What was it that lost all mankind the Kingdom of heaven? You know it was not our particular Breaches of the moral law,
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but it was the fall of Adam, and when the root was dead, you know, all the branches died with it.
but it was the fallen of Adam, and when the root was dead, you know, all the branches died with it.
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Well, what way is there then to regaine this losse? We must goe in againe into Paradise by the same way that wee went out, that is, by being borne of the second Adam, and by being made partakers of his righteousnesse:
Well, what Way is there then to regain this loss? We must go in again into Paradise by the same Way that we went out, that is, by being born of the second Adam, and by being made partakers of his righteousness:
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By being borne of him, or ingrafted into him.
By being born of him, or ingrafted into him.
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As you communicate of the sinne of the other, because you are his children, so you must partake of his righteousnesse.
As you communicate of the sin of the other, Because you Are his children, so you must partake of his righteousness.
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Againe, saith the Apostle, it is the Lords pleasure that you should be saved after this manner,
Again, Says the Apostle, it is the lords pleasure that you should be saved After this manner,
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because he would have it to be of grace.
Because he would have it to be of grace.
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If you should have beene saved by any workes of your owne, you would have imputed it to your selves, and to your owne strength:
If you should have been saved by any works of your own, you would have imputed it to your selves, and to your own strength:
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But the Lord would have it to be of grace, of his free will, and therefore hee will have it meerely of faith, by taking the righteousnesse of the second Adam which he hath wrought for you.
But the Lord would have it to be of grace, of his free will, and Therefore he will have it merely of faith, by taking the righteousness of the second Adam which he hath wrought for you.
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Againe, he would have it sure to all your seede:
Again, he would have it sure to all your seed:
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if it had beene by workes, it would never have beene sure unto you, you could never have kept the law so exactly:
if it had been by works, it would never have been sure unto you, you could never have kept the law so exactly:
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But since Christ hath wrought righteousnesse, and you have no more to doe but to take it,
But since christ hath wrought righteousness, and you have no more to do but to take it,
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now it is sure, or else it would never have beene sure.
now it is sure, or Else it would never have been sure.
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Againe, if it had beene by workes, the flesh had had wherein to rejoyce, it might have something to boast of:
Again, if it had been by works, the Flesh had had wherein to rejoice, it might have something to boast of:
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But the Lord will have no man to rejoyce in the flesh; but let him that rejoyceth, rejoyce in the Lord.
But the Lord will have no man to rejoice in the Flesh; but let him that Rejoiceth, rejoice in the Lord.
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Now if it had been by works, if it had beene by any inherent righteousnesse, by any ornament of grace that the Lord had beautified us with, we had had rejoycing in our selves;
Now if it had been by works, if it had been by any inherent righteousness, by any ornament of grace that the Lord had beautified us with, we had had rejoicing in our selves;
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but now that it is by the second Adam, by comming home to him, by taking him, by applying his righteousnesse:
but now that it is by the second Adam, by coming home to him, by taking him, by applying his righteousness:
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Now no flesh can rejoyce in it selfe, but now whosoever rejoyceth, rejoyceth in the Lord.
Now no Flesh can rejoice in it self, but now whosoever Rejoiceth, Rejoiceth in the Lord.
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Therefore saith the Apostle, you must know this truth, you can never be saved by doing these actions, no nor you shall not lose salvation by omitting them,
Therefore Says the Apostle, you must know this truth, you can never be saved by doing these actions, no nor you shall not loose salvation by omitting them,
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for this is not the way that the Lord hath appointed mankinde to be saved by:
for this is not the Way that the Lord hath appointed mankind to be saved by:
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But the way by which mankinde must be saved, is by receiving Iesus Christ and his righteousnes.
But the Way by which mankind must be saved, is by receiving Iesus christ and his righteousness.
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But you must remember that you must take him so as to love him.
But you must Remember that you must take him so as to love him.
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And it must be such a love as is fruitfull in good workes, and not an emptie and idle love, that is, a love in shew onely,
And it must be such a love as is fruitful in good works, and not an empty and idle love, that is, a love in show only,
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but it must be a love in deede and in truth.
but it must be a love in deed and in truth.
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Now in the handling of these words we will begin with the affirmative part, because though the other be put first,
Now in the handling of these words we will begin with the affirmative part, Because though the other be put First,
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yet the affirmatiō you know in order of nature, is before the negation:
yet the affirmation you know in order of nature, is before the negation:
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therfore I wil begin with this, what it is that puts us into the happy estate of life and salvatiō, Faith.
Therefore I will begin with this, what it is that puts us into the happy estate of life and salvation, Faith.
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But it is faith that works by love.
But it is faith that works by love.
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This is enough to make this cleere to you, that these two great radicall vertues faith and love, are the two pillars,
This is enough to make this clear to you, that these two great radical Virtues faith and love, Are the two pillars,
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as it were, upon which our salvation is built. The first of them we have handled at large, Faith:
as it were, upon which our salvation is built. The First of them we have handled At large, Faith:
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and the efficacy of it in the Text we handled of effectuall faith: Now the other remaines, of Love;
and the efficacy of it in the Text we handled of effectual faith: Now the other remains, of Love;
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whence wee will deliver this point to you; that,
whence we will deliver this point to you; that,
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Whosoever loves not, whatsoever else he find in himselfe, whosoever loves not the Lord Iesus, is not in Christ,
Whosoever loves not, whatsoever Else he find in himself, whosoever loves not the Lord Iesus, is not in christ,
r-crq vvz xx, r-crq av pns31 vvb p-acp px31, r-crq vvz xx dt n1 np1, vbz xx p-acp np1,
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and by consequent, in a cursed and damnable estate.
and by consequent, in a cursed and damnable estate.
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Because this is necessarily required that you have faith, and love, or else you can have no salvation;
Because this is necessarily required that you have faith, and love, or Else you can have no salvation;
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or else you are not in Christ, and cannot be acceptable of God through Christ.
or Else you Are not in christ, and cannot be acceptable of God through christ.
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So our businesse will be to open unto you this grace of love, that you may know what it is.
So our business will be to open unto you this grace of love, that you may know what it is.
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And that you may know it, we must first declare unto you a little in generall, what this affection of love is.
And that you may know it, we must First declare unto you a little in general, what this affection of love is.
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All affections, as you know, are nothing else but the diverse motions and turnings of the will, All affections, as you know, Are nothing Else but the diverse motions and turnings of the will,
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as the will turnes it selfe this way or that way, so a man is said to be affected to love or to hate, to grieve or to rejoyce.
as the will turns it self this Way or that Way, so a man is said to be affected to love or to hate, to grieve or to rejoice.
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Now love is that act of the will, whereby it turnes it selfe to a thing,
Now love is that act of the will, whereby it turns it self to a thing,
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as hatred is that wherby it turnes it selfe from a thing:
as hatred is that whereby it turns it self from a thing:
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And that which is the object of this affection of love is something that is good;
And that which is the Object of this affection of love is something that is good;
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for that which is true, and that which is beautifull is not the proper object of love, that is the object of the intuitive understanding:
for that which is true, and that which is beautiful is not the proper Object of love, that is the Object of the intuitive understanding:
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but it is no further the object of love than it is good. For this take for a generall rule, We love nothing but as it is good;
but it is no further the Object of love than it is good. For this take for a general Rule, We love nothing but as it is good;
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And a thing is said to be good, when it is sutable, proportionable and agreeable to us,
And a thing is said to be good, when it is suitable, proportionable and agreeable to us,
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for that is the definition of a good thing.
for that is the definition of a good thing.
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There may be many things that are excellent, that are not good to us, we say not that any thing is good,
There may be many things that Are excellent, that Are not good to us, we say not that any thing is good,
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but that which sutes and is agreeable to us, and convenient for us.
but that which suits and is agreeable to us, and convenient for us.
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So that if you take the definition of this affection in generall of love, Love is nothing else but a disposition of the will, whereby it cleaves or makes forward to some good that is agreeable to it selfe:
So that if you take the definition of this affection in general of love, Love is nothing Else but a disposition of the will, whereby it cleaves or makes forward to Some good that is agreeable to it self:
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I say, it is a disposition of the will whereby it cleaves to, and makes forward to some good thing agreeable to it selfe, which you must marke,
I say, it is a disposition of the will whereby it cleaves to, and makes forward to Some good thing agreeable to it self, which you must mark,
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for we shall have use of all this in the sequel of this tract. Now this love shewes it selfe by two effects:
for we shall have use of all this in the sequel of this tract. Now this love shows it self by two effects:
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it would have the thing it loves to be preserved.
it would have the thing it loves to be preserved.
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And secondly, a man that loves, would have it his, and therefore he drawes neere to it,
And secondly, a man that loves, would have it his, and Therefore he draws near to it,
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or else he drawes the thing neere to him.
or Else he draws the thing near to him.
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For • take it not to be true that is commonly taken for granted, that love is a desire of union,
For • take it not to be true that is commonly taken for granted, that love is a desire of Union,
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for we doe not alwayes desire, that the thing should be united to us that we love, (for a thing may be too neare us,
for we do not always desire, that the thing should be united to us that we love, (for a thing may be too near us,
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as letters may be too neare the eye, as well as too farre off:) But wee would have things in such a distance as is most agreeable to us,
as letters may be too near the eye, as well as too Far off:) But we would have things in such a distance as is most agreeable to us,
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as we love fire for our use, but it may be too neare us, and wee love a knife for our use,
as we love fire for our use, but it may be too near us, and we love a knife for our use,
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but it may be too neere:
but it may be too near:
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So by the way marke it, It is not alwayes a desire of union, but it is a desire to have the thing it loves in such a distance,
So by the Way mark it, It is not always a desire of Union, but it is a desire to have the thing it loves in such a distance,
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as is most agreeable to us: but still remember this, that love shewes it selfe by these two effects:
as is most agreeable to us: but still Remember this, that love shows it self by these two effects:
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It desires the preservation of the thing: Secondly, he would that what he loves might be his.
It Desires the preservation of the thing: Secondly, he would that what he loves might be his.
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As when a man loves an unreasonable creature, when hee loves a glasse, when he loves a horse, he preserves the glasse, he keepes the horse strong and faire,
As when a man loves an unreasonable creature, when he loves a glass, when he loves a horse, he preserves the glass, he keeps the horse strong and fair,
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and if he can he would have them for his use.
and if he can he would have them for his use.
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So a man that loves riches, or honour, or that loves a good name, he preserves them, he would have them his:
So a man that loves riches, or honour, or that loves a good name, he preserves them, he would have them his:
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that is, he would have them at his owne arbitrement, for his owne turne & service:
that is, he would have them At his own arbitrement, for his own turn & service:
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So a man that loves his sonne or his friend, he desires the preservation of them,
So a man that loves his son or his friend, he Desires the preservation of them,
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and withall he would have them his;
and withal he would have them his;
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that is, he would have them so sure united to him, as may stand with his conveniencie.
that is, he would have them so sure united to him, as may stand with his conveniency.
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This is the nature of love; one thing more know of it, it is a commanding affection:
This is the nature of love; one thing more know of it, it is a commanding affection:
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Love and hatred are as it were the great Lords and Masters that divide the rest of the affections betweene them,
Love and hatred Are as it were the great lords and Masters that divide the rest of the affections between them,
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as when a man loves, he desires, he goes and makes forward towards the thing he loves;
as when a man loves, he Desires, he Goes and makes forward towards the thing he loves;
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if he obtaine it, he rejoyceth in it;
if he obtain it, he Rejoiceth in it;
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if he doe not obtaine it, yet if there be probability, then hee hopes, if there be no probability, then he despaires;
if he do not obtain it, yet if there be probability, then he hope's, if there be no probability, then he despairs;
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if there be any inconvenience and impediment that hinders him in his prosecution, he is angry with it, and desires to remove it:
if there be any inconvenience and impediment that hinders him in his prosecution, he is angry with it, and Desires to remove it:
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thus these affections hang on love.
thus these affections hang on love.
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Againe, on the other side, as love desires the preservation of the thing in a neerenesse and union of it:
Again, on the other side, as love Desires the preservation of the thing in a nearness and Union of it:
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so hatred desires the destruction of the thing, and the separation from it.
so hatred Desires the destruction of the thing, and the separation from it.
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And upon this affection likewise hang the others, when a man hates a thing, he flies from it;
And upon this affection likewise hang the Others, when a man hates a thing, he flies from it;
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if it overtakes him, hee grieves;
if it overtakes him, he grieves;
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if it be likely it will overtake him, though it be not yet on him, he feares:
if it be likely it will overtake him, though it be not yet on him, he fears:
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if he thinke he is strong enough to resist it, hee is bolde and confident. So these two affections (I say) divide the rest.
if he think he is strong enough to resist it, he is bold and confident. So these two affections (I say) divide the rest.
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Now I will adde but this further, that I may declare to you the generall nature of this affection, that is, the kindes of love:
Now I will add but this further, that I may declare to you the general nature of this affection, that is, the Kinds of love:
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And you shall finde these kindes of love. I will name them briefly.
And you shall find these Kinds of love. I will name them briefly.
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First, there is a love of pitty, as when you love a thing, you know, you desire the preservation of it; First, there is a love of pity, as when you love a thing, you know, you desire the preservation of it;
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when you finde any thing lye upon it that destroyes it, you pitty the thing you love, and desire to remove it:
when you find any thing lie upon it that Destroys it, you pity the thing you love, and desire to remove it:
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So a father pitties his sonne when hee is sicke, when hee is vicious and untoward, hee loves him now with a love of pitty, he desires to remove the thing that hurts it.
So a father pities his son when he is sick, when he is vicious and untoward, he loves him now with a love of pity, he Desires to remove the thing that hurts it.
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Secondly, there is a love of concupiscence, that is, when a man desires the thing that hee is said to love meerely for his use.
Secondly, there is a love of concupiscence, that is, when a man Desires the thing that he is said to love merely for his use.
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As when you love an inanimate creature, or any other creature for your use, you are said to love it with a love of concupiscentiall desire:
As when you love an inanimate creature, or any other creature for your use, you Are said to love it with a love of concupiscential desire:
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and this in common men is a sutablenesse between the object and the lower faculties.
and this in Common men is a suitableness between the Object and the lower faculties.
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Thirdly, there is a love of complacency, when a man is well pleased with the thing, that is,
Thirdly, there is a love of complacency, when a man is well pleased with the thing, that is,
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when the object is somewhat adaequate to the higher faculties of the will and understanding, that there is some agreeablenesse betweene the thing loved,
when the Object is somewhat adequate to the higher faculties of the will and understanding, that there is Some agreeableness between the thing loved,
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and the frame of the soule, so that when he looks on it hee is well pleased with it:
and the frame of the soul, so that when he looks on it he is well pleased with it:
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So the master loves his scholler that is every way towardly: so the father loves his sonne as one in whom hee is well pleased.
So the master loves his scholar that is every Way towardly: so the father loves his son as one in whom he is well pleased.
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Fourthly, there is a love of friendshippe that goes beyond this love of complacency, because in the love of friendship there is a reciprocation of affections,
Fourthly, there is a love of friendship that Goes beyond this love of complacency, Because in the love of friendship there is a reciprocation of affections,
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when a man both loves and is beloved againe: So a man loves his friend, and is loved againe by his friend.
when a man both loves and is Beloved again: So a man loves his friend, and is loved again by his friend.
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Lastly, there is a loue of dependance, when one loues one upon whom all his good depends,
Lastly, there is a love of dependence, when one loves one upon whom all his good depends,
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so we are said to loue God, wee loue him as one upon whom all our good and happinesse, all our comfort and hope depends.
so we Are said to love God, we love him as one upon whom all our good and happiness, all our Comfort and hope depends.
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Now, as you shall see after, with these three last loues, we are said to loue the Lord, wee loue him with the loue of complacence,
Now, as you shall see After, with these three last loves, we Are said to love the Lord, we love him with the love of complacence,
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because he is a full adequate object to the soule:
Because he is a full adequate Object to the soul:
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& we loue him with a loue of friendship, because there is a mutuall loue, he loues us, and we loue him;
& we love him with a love of friendship, Because there is a mutual love, he loves us, and we love him;
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as the spouse saith, My Beloved is mine, and I am his.
as the spouse Says, My beloved is mine, and I am his.
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Againe, we loue him with a love of dependance, for we hang and rely upon him for all our happinesse and comfort.
Again, we love him with a love of dependence, for we hang and rely upon him for all our happiness and Comfort.
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Now this loue wherewith we loue any object that is sutable to us, it hath degrees,
Now this love wherewith we love any Object that is suitable to us, it hath Degrees,
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and that loue is stronger, as the object of that loue is more adequate and full.
and that love is Stronger, as the Object of that love is more adequate and full.
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Againe, as it is more free from mixture;
Again, as it is more free from mixture;
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for all things that we loue in this world, we know there is some mixture of evill in them,
for all things that we love in this world, we know there is Some mixture of evil in them,
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and therefore our loue is lesse. Againe, as the thing we loue is more high and supernaturall;
and Therefore our love is less. Again, as the thing we love is more high and supernatural;
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as wee hang and depend upon it more, so we loue it more; and these you shall finde in God.
as we hang and depend upon it more, so we love it more; and these you shall find in God.
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Now lay these generall principles, and we will make use of it afterwards:
Now lay these general principles, and we will make use of it afterwards:
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Onely this obserue more, before I passe frō the general description of it, That there is a naturall loue that God hath placed in the heart of every man,
Only this observe more, before I pass from the general description of it, That there is a natural love that God hath placed in the heart of every man,
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and that loue wherewith every man loues himselfe, such a loue as every man hath to his children, such a loue as wherewith a man loues his wealth,
and that love wherewith every man loves himself, such a love as every man hath to his children, such a love as wherewith a man loves his wealth,
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or any thing by nature that is good to him. Now this naturall loue hath two other loues hanging on both sides of it:
or any thing by nature that is good to him. Now this natural love hath two other loves hanging on both sides of it:
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One is a vicious and sinfull loue, that carries it the wrong way to loue sinfull things.
One is a vicious and sinful love, that carries it the wrong Way to love sinful things.
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The second is a spirituall loue, which sets limits to this naturall loue, that sets bankes,
The second is a spiritual love, which sets Limits to this natural love, that sets banks,
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as it were, to the streame of naturall affection, that suffers it not to runne over,
as it were, to the stream of natural affection, that suffers it not to run over,
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and not so onely, but gives a higher rise to this naturall loue, and pitcheth it on higher ends, it elevates naturall loue,
and not so only, but gives a higher rise to this natural love, and pitcheth it on higher ends, it elevates natural love,
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and makes it an holy loue.
and makes it an holy love.
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So that all naturall loue is to be subordinate to this, otherwise it is not good;
So that all natural love is to be subordinate to this, otherwise it is not good;
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for naturall loue is but given us to help us to goe that way that spirituall loue should carry us,
for natural love is but given us to help us to go that Way that spiritual love should carry us,
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even as the winde helpes the ship, whereas otherwise it should haue beene driven with oares:
even as the wind helps the ship, whereas otherwise it should have been driven with oars:
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And therefore the Lord, to helpe us to loue our selues, and to loue our children,
And Therefore the Lord, to help us to love our selves, and to love our children,
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and to loue those things that are sutable and convenient to us, hee hath in mercie,
and to love those things that Are suitable and convenient to us, he hath in mercy,
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and for a helpe to us, put a naturall affection into our hearts, which yet is to be guided by spirituall loue, that we are now to speake of.
and for a help to us, put a natural affection into our hearts, which yet is to be guided by spiritual love, that we Are now to speak of.
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So the next thing is to shew, what is this spirituall loue, this loue of God, this loue of Christ Iesus.
So the next thing is to show, what is this spiritual love, this love of God, this love of christ Iesus.
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And first we will shew how it is wrought, and withall what it is. And First we will show how it is wrought, and withal what it is.
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For you must know, that every man by nature hates God, by reason of that opposition and contrariety which is betweene God and every man by nature,
For you must know, that every man by nature hates God, by reason of that opposition and contrariety which is between God and every man by nature,
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for all loue comes from similitude and agreeablenesse: And therefore where there are two of a contrary disposition, there must needs be hatred.
for all love comes from similitude and agreeableness: And Therefore where there Are two of a contrary disposition, there must needs be hatred.
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Now the pure nature of God is contrary to us, and therefore every man by nature hates God.
Now the pure nature of God is contrary to us, and Therefore every man by nature hates God.
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And therefore that love may be wrought in the heart of man towards God, this sinfull nature of ours must bee broken in peeces, and subdued.
And Therefore that love may be wrought in the heart of man towards God, this sinful nature of ours must be broken in Pieces, and subdued.
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And againe, it must be new molded and framed before that can ever be fit to loue God.
And again, it must be new moulded and framed before that can ever be fit to love God.
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Therefore, if you would know how this loue of God is wrought in us, it is done by these two things:
Therefore, if you would know how this love of God is wrought in us, it is done by these two things:
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First, by breaking our nature in peeces as it were, that is, by humiliation, and by the law.
First, by breaking our nature in Pieces as it were, that is, by humiliation, and by the law.
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Againe, by moulding it anew, which is done by faith and by the Gospell:
Again, by moulding it anew, which is done by faith and by the Gospel:
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For when we come and propound Christ to men to be taken, and to be received and loved by them, what is the answer wee have from them? Most men, either minde him not,
For when we come and propound christ to men to be taken, and to be received and loved by them, what is the answer we have from them? Most men, either mind him not,
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or regard not at all this invitation to come to Christ, but they deale with us as those that were invited to the marriage, saith the Text, they made light of it, they cared not for the invitation, it was a thing they looked not after:
or regard not At all this invitation to come to christ, but they deal with us as those that were invited to the marriage, Says the Text, they made Light of it, they cared not for the invitation, it was a thing they looked not After:
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or againe, if they doe, yet they minde them uot enough, because they doe not prize Christ enough.
or again, if they do, yet they mind them uot enough, Because they do not prize christ enough.
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Therefore the first thing the Lord doth to prepare mens hearts to loue him, is to send the law to humble them, to discover to men what neede they are in, to make an impression on their hearts of that bond of damnation that they are subject unto when the law is broken, that mens eyes may be opened to see their sins;
Therefore the First thing the Lord does to prepare men's hearts to love him, is to send the law to humble them, to discover to men what need they Are in, to make an impression on their hearts of that bound of damnation that they Are Subject unto when the law is broken, that men's eyes may be opened to see their Sins;
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then a man begins to looke toward Christ, to looke on him as the captiue lookes on his Redeemer,
then a man begins to look towards christ, to look on him as the captive looks on his Redeemer,
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as a condemned man lookes on him that brings him a pardon, as a widdow that is miserable and poore, indebted and undone, lookes upon her husband that will make her rich and honourable, that will pay all her debts, I say,
as a condemned man looks on him that brings him a pardon, as a widow that is miserable and poor, indebted and undone, looks upon her husband that will make her rich and honourable, that will pay all her debts, I say,
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when a mans heart is thus humbled and broken by the law, by sound humiliation, then he begins to looke towards Iesus Christ.
when a men heart is thus humbled and broken by the law, by found humiliation, then he begins to look towards Iesus christ.
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But I say men doe faile, partly that they haue no sense of their sinnes,
But I say men do fail, partly that they have no sense of their Sins,
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or else they haue a sense of their sinnes, but not enough to bring them home to Christ,
or Else they have a sense of their Sins, but not enough to bring them home to christ,
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for that was the fault of the second and third ground;
for that was the fault of the second and third ground;
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there was impression made in them, that they prized Christ, but there was not so deepe a preparation as to loue Christ indeede,
there was impression made in them, that they prized christ, but there was not so deep a preparation as to love christ indeed,
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so as to preferre him aboue all things, so as to cleaue to him, so as they will let him goe for nothing.
so as to prefer him above all things, so as to cleave to him, so as they will let him go for nothing.
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And therefore this is required that our natures be broken all in peeces, that is, that the humiliation be deepe enough, not a little light impression, a little hanging down of the head, a little sense of sinne,
And Therefore this is required that our nature's be broken all in Pieces, that is, that the humiliation be deep enough, not a little Light impression, a little hanging down of the head, a little sense of sin,
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but so farre as it may be to purpose, that he lookes to Christ as to the greatest good in the world, that he will rather undergoe any thing than misse of him, that hee will rather part with all his pleasure than hee will goe without him.
but so Far as it may be to purpose, that he looks to christ as to the greatest good in the world, that he will rather undergo any thing than miss of him, that he will rather part with all his pleasure than he will go without him.
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That is the first thing that must be done to prepare our hearts, for this loue our hearts must be humbled by the law.
That is the First thing that must be done to prepare our hearts, for this love our hearts must be humbled by the law.
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Now when this is done, they must be made up againe, as I tolde you, they must be moulded anew,
Now when this is done, they must be made up again, as I told you, they must be moulded anew,
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and that is done by the Gospell and by faith: For when the heart is thus prepared, now let the Gospell come and welcome:
and that is done by the Gospel and by faith: For when the heart is thus prepared, now let the Gospel come and welcome:
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Now a mans heart is fit to be wrought on:
Now a men heart is fit to be wrought on:
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Why? what doeth the Gospell? The Gospell comes and tells you, that the Lord Iesus is willing to be your Redeemer, is willing to be your Lord, he is content to be yours.
Why? what doth the Gospel? The Gospel comes and tells you, that the Lord Iesus is willing to be your Redeemer, is willing to be your Lord, he is content to be yours.
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(17) sermon (DIV2)
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4392
If you will take him, you shall have him and all his. Now when a mans heart is broken, you cannot bring him better newes;
If you will take him, you shall have him and all his. Now when a men heart is broken, you cannot bring him better news;
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4393
Indeede till then you may goe and preach the Gospell long enough, you may propound Christ to men, they will not take him:
Indeed till then you may go and preach the Gospel long enough, you may propound christ to men, they will not take him:
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4394
But when we propound him thus to a heart prepared, thus to him that is poore in spirit, to him that hath his heart wounded in the sense of his sinnes and of Gods wrath,
But when we propound him thus to a heart prepared, thus to him that is poor in Spirit, to him that hath his heart wounded in the sense of his Sins and of God's wrath,
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now I I say hee is willing to come in, hee is willing to take Christ as a Lord, as a husband:
now I I say he is willing to come in, he is willing to take christ as a Lord, as a husband:
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when that is done, that Christ hath discovered his will to take them, and they resolve to take him,
when that is done, that christ hath discovered his will to take them, and they resolve to take him,
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then there ariseth a holy, a constant conjugall loue wherein they are rooted and grounded. This is the love we are now to speake of.
then there arises a holy, a constant conjugal love wherein they Are rooted and grounded. This is the love we Are now to speak of.
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(17) sermon (DIV2)
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4398
So that to prepare us to love Christ, wee must come to looke on him as upon that which is sutable and agreeable to us.
So that to prepare us to love christ, we must come to look on him as upon that which is suitable and agreeable to us.
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(17) sermon (DIV2)
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And againe, as one that is willing to receiue us: And that you must marke diligently.
And again, as one that is willing to receive us: And that you must mark diligently.
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Therefore wee will give you this definition of loue out of that which hath been said:
Therefore we will give you this definition of love out of that which hath been said:
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(17) sermon (DIV2)
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It is an holy disposition of the heart rising from faith, whereby wee cleave to the Lord with a purpose of heart to serve him and to please him in all things. It is an holy disposition of the heart rising from faith, whereby we cleave to the Lord with a purpose of heart to serve him and to please him in all things.
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(17) sermon (DIV2)
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When these two things are joyned, that a man is humbled, and lookes on Christ as one that is now fit for him:
When these two things Are joined, that a man is humbled, and looks on christ as one that is now fit for him:
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And secondly hee is perswaded that Christ is willing to take him, when this is done, a man receiues Christ by faith:
And secondly he is persuaded that christ is willing to take him, when this is done, a man receives christ by faith:
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4404
And from this faith this loue issues.
And from this faith this love issues.
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4405
Whence this is specially to be marked, and it is a matter of much moment, That to loue the Lord, it is not onely required that you be perswaded that he is well affected to you, that he is willing to receive you, (for that men may haue, which say that Christ is mercifull and ready to forgiue, and so they think;
Whence this is specially to be marked, and it is a matter of much moment, That to love the Lord, it is not only required that you be persuaded that he is well affected to you, that he is willing to receive you, (for that men may have, which say that christ is merciful and ready to forgive, and so they think;
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(17) sermon (DIV2)
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4406
but yet they loue him not:
but yet they love him not:
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4407
Therefore I say, it is not onely required that you looke on Christ as upon one that is well affected and propitious to you) but also that you looke on him as one that is sutable and agreeable to you,
Therefore I say, it is not only required that you look on christ as upon one that is well affected and propitious to you) but also that you look on him as one that is suitable and agreeable to you,
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(17) sermon (DIV2)
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4408
for both these must concurre to incline your hearts to loue him: you must, I say, both looke on him as one that is fit for you,
for both these must concur to incline your hearts to love him: you must, I say, both look on him as one that is fit for you,
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as a good that is agreeable to you: And also you must be perswaded that he is willing to receiue you.
as a good that is agreeable to you: And also you must be persuaded that he is willing to receive you.
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4410
Now the first indeed is the maine.
Now the First indeed is the main.
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4411
This second, that Christ is willing to forgiue you, and to receiue you, though it be weake, it may be such as is a true faith, and may beget loue:
This second, that christ is willing to forgive you, and to receive you, though it be weak, it may be such as is a true faith, and may beget love:
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(17) sermon (DIV2)
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4412
when a man lookes on any other men that he loues, if he see so much excellency in them,
when a man looks on any other men that he loves, if he see so much excellency in them,
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4413
as that he longs after them and desires them, though he thinks there be a backwardnes in them to love him,
as that he longs After them and Desires them, though he thinks there be a backwardness in them to love him,
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4414
yet if there be some probability that they are likely to loue him, he may come so farre as to embrace them in his affections,
yet if there be Some probability that they Are likely to love him, he may come so Far as to embrace them in his affections,
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(17) sermon (DIV2)
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4415
and haue a desire to them, though it be true, as that perswasion is stronger, so their loue is more neere, for faith and love grow together:
and have a desire to them, though it be true, as that persuasion is Stronger, so their love is more near, for faith and love grow together:
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Indeede if there were an utter aversnesse, if there were enmity, as it were impossible to remoue it,
Indeed if there were an utter averseness, if there were enmity, as it were impossible to remove it,
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then we could not loue, but hate even as Cain and Iudas did.
then we could not love, but hate even as Cain and Iudas did.
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4418
But, I say, that is a thing you must especially marke, that faith doth not consist in being perswaded that Christ,
But, I say, that is a thing you must especially mark, that faith does not consist in being persuaded that christ,
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4419
or God through Christ is willing to forgiue you your sinnes, or to receiue you to mercy,
or God through christ is willing to forgive you your Sins, or to receive you to mercy,
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but in this your judgement must be rectified, that is, to know that you are to looke on Christ as one that is sutable and agreeable to you,
but in this your judgement must be rectified, that is, to know that you Are to look on christ as one that is suitable and agreeable to you,
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as one to whom you haue an inward inclination, as one that is fit for you.
as one to whom you have an inward inclination, as one that is fit for you.
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This is the maine thing, the other easily followes, to be perswaded that he is willing to forgiue us,
This is the main thing, the other Easily follows, to be persuaded that he is willing to forgive us,
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and that he is willing to loue us:
and that he is willing to love us:
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(17) sermon (DIV2)
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4424
therefore whereas, it may be, you haue thought, that to beleeue that God is willing to forgiue you your sinnes, is faith:
Therefore whereas, it may be, you have Thought, that to believe that God is willing to forgive you your Sins, is faith:
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4425
I dare be bold to say, it is not full faith, you may haue it, and yet not savingly beleeue, you may haue it, and yet not be true beleevers.
I Dare be bold to say, it is not full faith, you may have it, and yet not savingly believe, you may have it, and yet not be true believers.
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This I make cleare by this argument: That which begets no loue, is not faith.
This I make clear by this argument: That which begets no love, is not faith.
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But you may be perswaded that Christ is willing to forgiue you your sinnes, and yet not love him,
But you may be persuaded that christ is willing to forgive you your Sins, and yet not love him,
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4428
as a prisoner may be perswaded that the Iudge is willing to pardon him, and yet for all this hee may not love the Iudge;
as a prisoner may be persuaded that the Judge is willing to pardon him, and yet for all this he may not love the Judge;
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for loue as I tolde you comes from some sutablenesse, some agreablenesse betweene the party that loues,
for love as I told you comes from Some suitableness, Some agreablenesse between the party that loves,
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and the party that is loved. Againe, you shall finde this by experience.
and the party that is loved. Again, you shall find this by experience.
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A man may be perswaded that he is in a good estate, that he shall be saved,
A man may be persuaded that he is in a good estate, that he shall be saved,
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4432
and that his sinnes are forgiven him, and yet for all this, he may be an unregenerate man, he may be a man that hath no life of grace in him:
and that his Sins Are forgiven him, and yet for all this, he may be an unregenerate man, he may be a man that hath no life of grace in him:
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4433
I say, we see oft in experience, many men applaud themselves in their good persuasion,
I say, we see oft in experience, many men applaud themselves in their good persuasion,
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4434
and they die peaceably and quietly, and all is well, they thinke God hath forgiven them;
and they die peaceably and quietly, and all is well, they think God hath forgiven them;
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4435
and yet we finde there is no loue in them, nor no fruite of loue.
and yet we find there is no love in them, nor no fruit of love.
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4436
Againe, on the other side, a man that hath his heart broken with the sense of his sinnes, may hunger after righteousnesse and after Christ, he may long after the Lord himselfe, that he desires him more than any thing in the world;
Again, on the other side, a man that hath his heart broken with the sense of his Sins, may hunger After righteousness and After christ, he may long After the Lord himself, that he Desires him more than any thing in the world;
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4437
and yet there is but a weake perswasion that the Lord will receiue him, and forgiue him his sins:
and yet there is but a weak persuasion that the Lord will receive him, and forgive him his Sins:
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4438
I say, this man may be a true beleever, though he be not yet so fully perswaded that Christ will forgiue him,
I say, this man may be a true believer, though he be not yet so Fully persuaded that christ will forgive him,
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4439
when the other is no true beleever, as I said to you before.
when the other is not true believer, as I said to you before.
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As when one loues another man or woman, if hee looke on him as one that is sutable to him,
As when one loves Another man or woman, if he look on him as one that is suitable to him,
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4441
if hee thinke it be but by good probability and likelihood, I shall obtaine their loue,
if he think it be but by good probability and likelihood, I shall obtain their love,
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4442
though I haue not yet a full assurance of it; I say, there may be an affection of loue.
though I have not yet a full assurance of it; I say, there may be an affection of love.
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4443
And thence I confirme that which I said to you, that faith that hath beene joyned with it is true;
And thence I confirm that which I said to you, that faith that hath been joined with it is true;
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4444
and that faith that is disjoyned from loue is not true.
and that faith that is disjoined from love is not true.
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4445
So I say, such a disposition of heart as lookes on Christ as one whom he longs after, he lookes on him as on a husband,
So I say, such a disposition of heart as looks on christ as one whom he longs After, he looks on him as on a husband,
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4446
as one whom he is willing to match with, that he can say truely, This is the best husband for me in all the world,
as one whom he is willing to match with, that he can say truly, This is the best husband for me in all the world,
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though yet I have not wooed him, though yet I have not a full assurance of his affection to mee, as I would have;
though yet I have not wooed him, though yet I have not a full assurance of his affection to me, as I would have;
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I say, this will certifie your judgement, and withall it will comfort you, that though your faith be weake,
I say, this will certify your judgement, and withal it will Comfort you, that though your faith be weak,
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yet he belongs to you, it is a true faith. Againe, it shuttes out those that have false hearts;
yet he belongs to you, it is a true faith. Again, it shuttes out those that have false hearts;
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although thou thinkest thy perswasion be full, that Christ belongs to thee, yet if thy heart be not thus prepared to seeke him,
although thou Thinkest thy persuasion be full, that christ belongs to thee, yet if thy heart be not thus prepared to seek him,
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and to esteeme him, thy faith is not true.
and to esteem him, thy faith is not true.
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I can stay no longer in the opening of this, so much shall serve to shew you what this love is:
I can stay no longer in the opening of this, so much shall serve to show you what this love is:
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You see what love is in generall, and this love to the Lord, this love to Christ.
You see what love is in general, and this love to the Lord, this love to christ.
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Now I come to prosecute the point, having gone thus farre in the explication of it;
Now I come to prosecute the point, having gone thus Far in the explication of it;
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I say, this love is so necessary to salvation, as that hee that hath it not is in a cursed and damnable condition;
I say, this love is so necessary to salvation, as that he that hath it not is in a cursed and damnable condition;
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he is not in Christ, if he doe not love, that as the Apostle saith, hee that beleeves not shall be damned:
he is not in christ, if he do not love, that as the Apostle Says, he that believes not shall be damned:
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we may say as well of love, for there is a tye betweene all these, faith, repentance and love.
we may say as well of love, for there is a tie between all these, faith, Repentance and love.
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And therefore wee finde these words put promiscuously, sometimes he that beleeves not shall not be saved, sometimes he that repents not shall not be saved, sometimes he that obeyes not, sometimes hee that loves not shall not be saved:
And Therefore we find these words put promiscuously, sometime he that believes not shall not be saved, sometime he that repents not shall not be saved, sometime he that obeys not, sometime he that loves not shall not be saved:
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and therefore the Scripture is cleere in it, and there is good reason for it.
and Therefore the Scripture is clear in it, and there is good reason for it.
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First, because if a man love not, there is a curse, there is a woe due to him, First, Because if a man love not, there is a curse, there is a woe due to him,
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for wheresoever there is not love, a man is an hypocrite, as our Saviour saith to the Scribes and Pharises, Wo be to you Scribes and Pharises hypocrites, that is because you are hypocrites.
for wheresoever there is not love, a man is an hypocrite, as our Saviour Says to the Scribes and Pharisees, Woe be to you Scribes and Pharisees Hypocrites, that is Because you Are Hypocrites.
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Now wheresoever love is not, there is nothing but hypocrisie in such a mans heart.
Now wheresoever love is not, there is nothing but hypocrisy in such a men heart.
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For what is hypocrisie? Hypocrisie is nothing but to doe the outward action without the inward sinceritie;
For what is hypocrisy? Hypocrisy is nothing but to do the outward actium without the inward sincerity;
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as we say it is counterfeit golde, when it hath the forme and colour of golde,
as we say it is counterfeit gold, when it hath the Form and colour of gold,
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but in the inside is base:
but in the inside is base:
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as we say he is a false Hector, when he acts the part of Hector, but is not so indeede:
as we say he is a false Hector, when he acts the part of Hector, but is not so indeed:
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So hypocrisie is to doe the outward act without the inward sincerity. Now to doe them without inward sincerity is to doe them without love;
So hypocrisy is to do the outward act without the inward sincerity. Now to do them without inward sincerity is to do them without love;
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for to doe a thing in love is to doe it in sincerity.
for to do a thing in love is to do it in sincerity.
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And indeed there is no other definition of sincerity, that is the best way to know it by:
And indeed there is no other definition of sincerity, that is the best Way to know it by:
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A man that doeth much to God, and not out of love, all that he doth is out of hypocrisie, he is an hypocrite,
A man that doth much to God, and not out of love, all that he does is out of hypocrisy, he is an hypocrite,
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and there is a woe belongs to him.
and there is a woe belongs to him.
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So that as we deale with counterfeit wares, wee breake them in peeces, or we set markes upon them,
So that as we deal with counterfeit wares, we break them in Pieces, or we Set marks upon them,
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as we doe with counterfeit peeces of golde and silver, we bore holes in them, as condemned peeces;
as we do with counterfeit Pieces of gold and silver, we boar holes in them, as condemned Pieces;
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so the Lord proposeth a woe to such as love him not, for in that hypocrisie consists,
so the Lord Proposeth a woe to such as love him not, for in that hypocrisy consists,
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when a man doth much, and doth it not out of love. Againe, hee that breakes the law, you know there is a curse belongs to him:
when a man does much, and does it not out of love. Again, he that breaks the law, you know there is a curse belongs to him:
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Now there is a double keeping of the law, a strict and exact keeping of it,
Now there is a double keeping of the law, a strict and exact keeping of it,
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and there is an Evangelicall keeping of it, that is, when you desire and endeavour to fulfill the law in all things:
and there is an Evangelical keeping of it, that is, when you desire and endeavour to fulfil the law in all things:
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and accordingly there is a double curse, there is a curse that followes the breach of the morall law that belongs to all mankinde, till they be in Christ;
and accordingly there is a double curse, there is a curse that follows the breach of the moral law that belongs to all mankind, till they be in christ;
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there is besides an Evangelicall curse that followes upon the Evangelicall breach of the law. Now when a man loves not, he breakes the whole law:
there is beside an Evangelical curse that follows upon the Evangelical breach of the law. Now when a man loves not, he breaks the Whole law:
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for as love is the keeping of the whole law, so the want of love is the breach of the whole law;
for as love is the keeping of the Whole law, so the want of love is the breach of the Whole law;
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because though hee may doe many things of the law, though he may keepe the sabboth,
Because though he may do many things of the law, though he may keep the Sabbath,
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though he may deale justly, though he may heare the word, and doe many things, yet because it is not out of love he breakes the whole law.
though he may deal justly, though he may hear the word, and do many things, yet Because it is not out of love he breaks the Whole law.
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When he breakes the law thus, there is a curse belongs to him, and it is the curse of the Gospell that cannot be repealed, it is more terrible than the curse of the law.
When he breaks the law thus, there is a curse belongs to him, and it is the curse of the Gospel that cannot be repealed, it is more terrible than the curse of the law.
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And therefore he that loves not, is in a cursed and damnable condition.
And Therefore he that loves not, is in a cursed and damnable condition.
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Againe, you know, in the law of God an Adulterer ought to die, as in the law of triall, Again, you know, in the law of God an Adulterer ought to die, as in the law of trial,
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when the woman was to drinke the cursed water, if shee were an Adulteresse, it was a curse to her, the Lord appointed it to be death to her.
when the woman was to drink the cursed water, if she were an Adulteress, it was a curse to her, the Lord appointed it to be death to her.
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Now hee that loves not the Lord is an Adulterer, that is, hee is false to the Lord that should be his husband.
Now he that loves not the Lord is an Adulterer, that is, he is false to the Lord that should be his husband.
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And when he loves not the Lord, he doth love somewhat else:
And when he loves not the Lord, he does love somewhat Else:
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And doth it not deserve a curse to preferre their pelfe before the Lord? that he should love pleasures more than God? that he should love the praise of men more thā the praise of God? And this is the case of every man that loves not the Lord, hee loves the world:
And does it not deserve a curse to prefer their pelf before the Lord? that he should love pleasures more than God? that he should love the praise of men more than the praise of God? And this is the case of every man that loves not the Lord, he loves the world:
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and hee that loves the world is an Adulterer and an Adulteresse, saith St. Iames.
and he that loves the world is an Adulterer and an Adulteress, Says Saint James
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Lastly, when the Lord shall be a suiter to us, when God shall offer his owne Sonne to us in marriage, and we refuse him;
Lastly, when the Lord shall be a suitor to us, when God shall offer his own Son to us in marriage, and we refuse him;
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when Christ shall come from heaven to shew us the way to salvation, and to guide our feete into the way of peace,
when christ shall come from heaven to show us the Way to salvation, and to guide our feet into the Way of peace,
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and we shall either be carelesse or resist it, doe you not thinke the Lord will be filled with indignation against such a man? will hee not be angry with such a man? Is not the Sonne angry when he is not received? Kisse the Sonne lest he be angry:
and we shall either be careless or resist it, do you not think the Lord will be filled with Indignation against such a man? will he not be angry with such a man? Is not the Son angry when he is not received? Kiss the Son lest he be angry:
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Will he not lay the axe to the roote of the tree, and cut off such a man,
Will he not lay the axe to the root of the tree, and Cut off such a man,
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as men doe briers and thornes, whose end is damnation? This is the case of all those that love not,
as men do briers and thorns, whose end is damnation? This is the case of all those that love not,
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when they reject the Lord, and the Lord shall come to be a suiter to them,
when they reject the Lord, and the Lord shall come to be a suitor to them,
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and they will have none of him.
and they will have none of him.
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This is enough to cleare this to you, That whosoever loves not, is in an evill condition, in a state of damnation, he is not in Christ, he is a man without the Covenant.
This is enough to clear this to you, That whosoever loves not, is in an evil condition, in a state of damnation, he is not in christ, he is a man without the Covenant.
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We come to make some use of this.
We come to make Some use of this.
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If it be of such moment to love the Lord, then let every man looke to himselfe,
If it be of such moment to love the Lord, then let every man look to himself,
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and consider whether hee have in his heart this love to the Lord Iesus;
and Consider whither he have in his heart this love to the Lord Iesus;
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for as it is with men, although you may doe them many kindnesses, yet if it proceed not from love, they regard it not:
for as it is with men, although you may do them many Kindnesses, yet if it proceed not from love, they regard it not:
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so it is with the Lord, whatsoever you doe, though you may doe much, though you pray never so constantly, though you sanctifie the Sabboth never so diligently, doe what you will,
so it is with the Lord, whatsoever you do, though you may do much, though you pray never so constantly, though you sanctify the Sabbath never so diligently, do what you will,
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yet if you love him not, he regards it not: Neither circumscision is any thing, nor uncircumcision is any thing, but love.
yet if you love him not, he regards it not: Neither circumscision is any thing, nor uncircumcision is any thing, but love.
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Indeede, when a man doth love him, the Lord beares with much, as you see hee did with David, because he was one that loved him.
Indeed, when a man does love him, the Lord bears with much, as you see he did with David, Because he was one that loved him.
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But when you love him not, performe never so much, he rejects all, he heedes it not:
But when you love him not, perform never so much, he rejects all, he heeds it not:
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As you see it was with Amaziah, you know how much he did, yet it was not accepted, hee did it not with a perfect heart, that is, he did it not out of love.
As you see it was with Amaziah, you know how much he did, yet it was not accepted, he did it not with a perfect heart, that is, he did it not out of love.
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And therefore the Lord doth with us as we doe with men, when men have false hearts, we see they love us not, we say they doe but complement. So the Lord Iesus doth.
And Therefore the Lord does with us as we do with men, when men have false hearts, we see they love us not, we say they do but compliment. So the Lord Iesus does.
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This should helpe us to discover our selves, there is no way to discover hypocrisie, none so sure a signe of it, as where love is not.
This should help us to discover our selves, there is no Way to discover hypocrisy, none so sure a Signen of it, as where love is not.
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And therefore learne by this to know your selves, and to judge of your condition:
And Therefore Learn by this to know your selves, and to judge of your condition:
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It may be, when we confesse our sinnes, wee have not thought of this, that we love not Christ,
It may be, when we confess our Sins, we have not Thought of this, that we love not christ,
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or at the least, we have not considered what a sinne it is, but you may know what a sinne it is by the punishment of it: 1 Cor. 16.22. Let him be accursed that loves not the Lord Iesus.
or At the least, we have not considered what a sin it is, but you may know what a sin it is by the punishment of it: 1 Cor. 16.22. Let him be accursed that loves not the Lord Iesus.
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You may know the greatnesse of the sinne by the greatnesse of the punishment; You may know the greatness of the sin by the greatness of the punishment;
pn22 vmb vvi dt n1 pp-f dt n1 p-acp dt n1 pp-f dt n1;
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for the punishment is the measure of the sinne, and (marke it) he doth not say,
for the punishment is the measure of the sin, and (mark it) he does not say,
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if you beleeve not in the Lord Iesus, or if you doe nor obey him; but if you love not the Lord Iesus:
if you believe not in the Lord Iesus, or if you do nor obey him; but if you love not the Lord Iesus:
cs pn22 vvb xx p-acp dt n1 np1, cc cs pn22 vdb ccx vvi pno31; cc-acp cs pn22 vvb xx dt n1 np1:
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That is, if there be an omission but of this one thing, that you love not, let such a man be accursed,
That is, if there be an omission but of this one thing, that you love not, let such a man be accursed,
cst vbz, cs pc-acp vbi dt n1 cc-acp pp-f d crd n1, cst pn22 vvb xx, vvb d dt n1 vbi vvn,
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yea let him be had in execration to the death. Therefore consider this, how great a sinne it is, not to love the Lord.
yea let him be had in execration to the death. Therefore Consider this, how great a sin it is, not to love the Lord.
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And when you consider your sinnes, and make a catalogue of them, looke on this,
And when you Consider your Sins, and make a catalogue of them, look on this,
cc c-crq pn22 vvb po22 n2, cc vvi dt n1 pp-f pno32, vvb p-acp d,
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as that which discovers to us the vilenesse of our natures, as Paul saith of lust, I knew not that it was sinne, but by the law:
as that which discovers to us the vileness of our nature's, as Paul Says of lust, I knew not that it was sin, but by the law:
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but when sinne began to live, he died:
but when sin began to live, he died:
cc-acp q-crq n1 vvd pc-acp vvi, pns31 vvd:
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So I may say of this, it may be men take not this into consideration, this sinne, that they have not loved the Lord;
So I may say of this, it may be men take not this into consideration, this sin, that they have not loved the Lord;
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and therefore learne to know it.
and Therefore Learn to know it.
cc av vvi pc-acp vvi pn31.
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When we consider this, that he is accursed who loves not Christ, it may open a crevise of light unto us, to see what condition wee are in,
When we Consider this, that he is accursed who loves not christ, it may open a crevice of Light unto us, to see what condition we Are in,
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how cursed our nature is, how hainous this sinne is, when a man sees that there is a cursed man, a man whom the Lord sets himselfe against, a man whom the Lord is an enemie to, whom he puts all the strength and power he hath to confound,
how cursed our nature is, how heinous this sin is, when a man sees that there is a cursed man, a man whom the Lord sets himself against, a man whom the Lord is an enemy to, whom he puts all the strength and power he hath to confound,
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when hee sees there is a man whom the Gospell curseth, which is more terrible than the Law,
when he sees there is a man whom the Gospel Curseth, which is more terrible than the Law,
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because the curse of the Law may be repealed, there is a remedie for that in the Gospell:
Because the curse of the Law may be repealed, there is a remedy for that in the Gospel:
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But the Gospell, if that curse a man, there is no remedie: This should humble us;
But the Gospel, if that curse a man, there is no remedy: This should humble us;
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for the Gospell should humble us as well as the Law.
for the Gospel should humble us as well as the Law.
p-acp dt n1 vmd vvi pno12 p-acp av c-acp dt n1.
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And there are sinnes against the Gospell as well as against the Law, and whatsoever is sinne should humble us,
And there Are Sins against the Gospel as well as against the Law, and whatsoever is sin should humble us,
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yea the sinnes against the Gospell are greater than the sinnes against the Law: And therefore in this sense the Gospell is fitter to humble us.
yea the Sins against the Gospel Are greater than the Sins against the Law: And Therefore in this sense the Gospel is fitter to humble us.
uh dt n2 p-acp dt n1 vbr jc cs dt n2 p-acp dt n1: cc av p-acp d n1 dt n1 vbz jc pc-acp vvi pno12.
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Now when a man comes to consider his sinne, it may be possibly, he lookes to sinnes especially against the morall Law;
Now when a man comes to Consider his sin, it may be possibly, he looks to Sins especially against the moral Law;
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but you must learne to doe more than that:
but you must Learn to do more than that:
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Begin to thinke, Have I received the Lord Iesus? Have I beleeved in Christ? These are great sins against the Gospell:
Begin to think, Have I received the Lord Iesus? Have I believed in christ? These Are great Sins against the Gospel:
vvb pc-acp vvi, vhb pns11 vvn dt n1 np1? vhb pns11 vvn p-acp np1? d vbr j n2 p-acp dt n1:
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and these sinnes should chiefly humble us.
and these Sins should chiefly humble us.
cc d n2 vmd av-jn vvi pno12.
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If you thinke I presse this too hard, consider the words of the Apostle I named, Let him be accursed that loves not the Lord Iesus:
If you think I press this too hard, Consider the words of the Apostle I nam, Let him be accursed that loves not the Lord Iesus:
cs pn22 vvb pns11 vvb d av av-j, vvb dt n2 pp-f dt n1 pns11 vvd, vvb pno31 vbi vvn cst vvz xx dt n1 np1:
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Let these words be sounding in your eares, compare your hearts to them, sometimes cast your eye on the one,
Let these words be sounding in your ears, compare your hearts to them, sometime cast your eye on the one,
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and sometimes on the other, and see if it be not absolutely required to love the Lord.
and sometime on the other, and see if it be not absolutely required to love the Lord.
cc av p-acp dt n-jn, cc vvb cs pn31 vbb xx av-j vvn pc-acp vvi dt n1.
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And againe, reflect on your hearts, and see if you be in the number of those that doe love him.
And again, reflect on your hearts, and see if you be in the number of those that do love him.
cc av, vvb p-acp po22 n2, cc vvb cs pn22 vbb p-acp dt n1 pp-f d cst vdb vvi pno31.
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And take heede herein that you deceive not your selves, for it is the manner,
And take heed herein that you deceive not your selves, for it is the manner,
cc vvb n1 av cst pn22 vvb xx po22 n2, c-acp pn31 vbz dt n1,
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when we presse the love of Christ upon them, they are ready to say, I hope I love the Lord, I hope I am not such a miscreant as not to love him;
when we press the love of christ upon them, they Are ready to say, I hope I love the Lord, I hope I am not such a miscreant as not to love him;
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yea but consider whether thou doe or no:
yea but Consider whither thou doe or no:
uh cc-acp vvb cs pns21 n1 cc dx:
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it is true, thou maist deceive me or another man when thou professest love to God,
it is true, thou Mayest deceive me or Another man when thou professest love to God,
pn31 vbz j, pns21 vm2 vvi pno11 cc j-jn n1 c-crq pns21 vv2 n1 p-acp np1,
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but in this thou canst not deceive thy selfe; for a man knowes what he loves, love is a very sensible and quick affection.
but in this thou Canst not deceive thy self; for a man knows what he loves, love is a very sensible and quick affection.
cc-acp p-acp d pns21 vm2 xx vvi po21 n1; p-acp dt n1 vvz r-crq pns31 vvz, n1 vbz dt av j cc j n1.
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When a man loves any thing, when hee loves his wife, loves his friend, loves his sonne, loves his sport, his recreation, he knowes he loves it, he hath the sense of that love in himselfe. When a man loves any thing, when he loves his wife, loves his friend, loves his son, loves his sport, his recreation, he knows he loves it, he hath the sense of that love in himself.
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Therefore consider with thy selfe whether thou hast any such stirring affection towards the Lord Iesus or no;
Therefore Consider with thy self whither thou hast any such stirring affection towards the Lord Iesus or no;
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doest thou feele thy heart so possessed with him? art thou sicke of love,
dost thou feel thy heart so possessed with him? art thou sick of love,
vd2 pns21 vvb po21 n1 av vvn p-acp pno31? vb2r pns21 j pp-f n1,
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as the Spouse saith in the Canticles, I am sicke of love? That is, are you grieved when he is absent? are you glad when you have him? when you can get into his presence? for there is a kinde of painfulnesse in love:
as the Spouse Says in the Canticles, I am sick of love? That is, Are you grieved when he is absent? Are you glad when you have him? when you can get into his presence? for there is a kind of painfulness in love:
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and all painfulnesse is of a quicke sense. When it is said, the Church was sicke of love, sicknesse is painfull:
and all painfulness is of a quick sense. When it is said, the Church was sick of love, sickness is painful:
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And therefore when you want the Lord, when there is a distance betweene him and you,
And Therefore when you want the Lord, when there is a distance between him and you,
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when he doth not looke on you as he was wont, there will be painfulnesse in it and griefe.
when he does not look on you as he was wont, there will be painfulness in it and grief.
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Againe, there will be much joy and gladnesse when you have him.
Again, there will be much joy and gladness when you have him.
av, a-acp vmb vbi d n1 cc n1 c-crq pn22 vhb pno31.
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Therefore let it be one way to examine your selves, if you feele such a love towards him or no.
Therefore let it be one Way to examine your selves, if you feel such a love towards him or no.
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Besides that, let mee aske thee if thou walke with the Lord, if thou converse with him,
Beside that, let me ask thee if thou walk with the Lord, if thou converse with him,
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if thou be perfect in his presence, if thou doe as Enoch did, walke with the Lord from day to day;
if thou be perfect in his presence, if thou do as Enoch did, walk with the Lord from day to day;
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as it is an argument of an evill man, that he walkes not with the Lord, that he restraines prayer from the Almighty, that is, that he doth not converse with him:
as it is an argument of an evil man, that he walks not with the Lord, that he restrains prayer from the Almighty, that is, that he does not converse with him:
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So is it a great argument of love to desire Gods company, to desire to be with him, to walke with God: (to use that phrase.) You will say, What is that to walke with him? To walke with him is to observe the Lords dealing with you,
So is it a great argument of love to desire God's company, to desire to be with him, to walk with God: (to use that phrase.) You will say, What is that to walk with him? To walk with him is to observe the lords dealing with you,
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and to observe your carriage and dealing to him againe, that there may be continuall commerce and intercourse every day, that continually every houre, every moment, you would consider and thinke what the Lord doth to you, what his carriage is to you, what passages of his providence concerne you.
and to observe your carriage and dealing to him again, that there may be continual commerce and intercourse every day, that continually every hour, every moment, you would Consider and think what the Lord does to you, what his carriage is to you, what passages of his providence concern you.
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Againe consider what you doe to him, what carriage there is betweene you: I say this conversing is an argument of love.
Again Consider what you do to him, what carriage there is between you: I say this conversing is an argument of love.
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Sh•ll a wife professe love to her husband, and nenever come where he is, never be within dores,
Sh•ll a wife profess love to her husband, and nenever come where he is, never be within doors,
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and never be in his companie? So, will you say you love Christ, and not be frequent in prayer,
and never be in his company? So, will you say you love christ, and not be frequent in prayer,
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or neglect and slight that duty, seldome converse with him, and seldome speake of him? When you love your friend, you are with him as much as you can, you love to speake with him, and to speake of him:
or neglect and slight that duty, seldom converse with him, and seldom speak of him? When you love your friend, you Are with him as much as you can, you love to speak with him, and to speak of him:
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So it is with the Lord, if you love him, certainly you will love his company, you will love his presence.
So it is with the Lord, if you love him, Certainly you will love his company, you will love his presence.
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Besides, if you love the Lord, you know love is a diligent thing: and therefore it is called d•ligent love, 1 Thess. 1.4. Effectuall faith, and diligent love: Beside, if you love the Lord, you know love is a diligent thing: and Therefore it is called d•ligent love, 1 Thess 1.4. Effectual faith, and diligent love:
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that is, when a man loves a thing, he is diligent to obtaine, he spares no laboure, no cost, he cares not what he doth so he may get it;
that is, when a man loves a thing, he is diligent to obtain, he spares no labour, no cost, he Cares not what he does so he may get it;
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much labour seemes little to him, many yeares seeme a few dayes, hee cares not what he doth so hee obtaine it, he is diligent and laborious.
much labour seems little to him, many Years seem a few days, he Cares not what he does so he obtain it, he is diligent and laborious.
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Doe you take this paines to draw neere to God, to get grace, to excell in it? Are you willing to put your selves to it, to denie your selves in your ease, to take some time from other businesses,
Do you take this pains to draw near to God, to get grace, to excel in it? are you willing to put your selves to it, to deny your selves in your ease, to take Some time from other businesses,
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and to bestow it this way? are you content to put your selves to a harder taske, to forbeare things that are pleasant according to the flesh, to take paines for the Lord? If you love God, it will make you diligent.
and to bestow it this Way? Are you content to put your selves to a harder task, to forbear things that Are pleasant according to the Flesh, to take pains for the Lord? If you love God, it will make you diligent.
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A man will take paines to get the thing he loves.
A man will take pains to get the thing he loves.
dt n1 vmb vvi n2 pc-acp vvi dt n1 pns31 vvz.
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Besides, love is an affection that would enjoy presently the thing it loves, it cannot endure deferring.
Beside, love is an affection that would enjoy presently the thing it loves, it cannot endure deferring.
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And therefore when a man professeth he loves the Lord, and yet will deferre to come in, saying, I wil serve the Lord perfectly,
And Therefore when a man Professes he loves the Lord, and yet will defer to come in, saying, I will serve the Lord perfectly,
cc av c-crq dt n1 vvz pns31 vvz dt n1, cc av vmb vvi pc-acp vvi p-acp, vvg, pns11 vmb vvi dt n1 av-j,
(17) sermon (DIV2)
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but not yet, not till my youth be a little more over, not till things be thus and thus with me, then I will;
but not yet, not till my youth be a little more over, not till things be thus and thus with me, then I will;
cc-acp xx av, xx p-acp po11 n1 vbb dt j dc a-acp, xx p-acp n2 vbb av cc av p-acp pno11, cs pns11 vmb;
(17) sermon (DIV2)
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it is certain thou lovest him not:
it is certain thou Lovest him not:
pn31 vbz j pns21 vv2 pno31 xx:
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for it is true of every affection, that which is a true and right affection, that which is an hearty affection, it is present.
for it is true of every affection, that which is a true and right affection, that which is an hearty affection, it is present.
c-acp pn31 vbz j pp-f d n1, cst r-crq vbz dt j cc j-jn n1, cst r-crq vbz dt j n1, pn31 vbz j.
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If a man desire any thing, he would have it presently, hope would be presently satisfied:
If a man desire any thing, he would have it presently, hope would be presently satisfied:
cs dt n1 vvb d n1, pns31 vmd vhi pn31 av-j, n1 vmd vbi av-j vvn:
(17) sermon (DIV2)
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and therefore hope deferred is griefe, and love deferred is a great griefe:
and Therefore hope deferred is grief, and love deferred is a great grief:
cc av vvb vvn vbz n1, cc n1 vvn vbz dt j n1:
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So that if you finde a disposition to put it off in your selves, I will doe it, but not yet;
So that if you find a disposition to put it off in your selves, I will do it, but not yet;
av cst cs pn22 vvb dt n1 pc-acp vvi pn31 a-acp p-acp po22 n2, pns11 vmb vdi pn31, cc-acp xx av;
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certainly you love not the Lord.
Certainly you love not the Lord.
av-j pn22 vvb xx dt n1.
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It may be, if you were sure to die within a week or a month, what men would you be? how perfectly would you walke with God? how would you have your hearts weaned from the world more than they be? Well,
It may be, if you were sure to die within a Week or a Monn, what men would you be? how perfectly would you walk with God? how would you have your hearts weaned from the world more than they be? Well,
pn31 vmb vbi, cs pn22 vbdr j pc-acp vvi p-acp dt n1 cc dt n1, r-crq n2 vmd pn22 vbi? q-crq av-j vmd pn22 vvi p-acp np1? q-crq vmd pn22 vhi po22 n2 vvn p-acp dt n1 av-dc cs pns32 vbi? uh-av,
(17) sermon (DIV2)
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if you love the Lord, you will doe as much presently, though much of your life remaine;
if you love the Lord, you will do as much presently, though much of your life remain;
cs pn22 vvb dt n1, pn22 vmb vdi c-acp d av-j, cs d pp-f po22 n1 vvi;
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for love is a present affection, it cannot endure deferring, but it would have full communion, and that speedily and presently:
for love is a present affection, it cannot endure deferring, but it would have full communion, and that speedily and presently:
p-acp n1 vbz dt j n1, pn31 vmbx vvi vvg, cc-acp pn31 vmd vhi j n1, cc cst av-j cc av-j:
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so is it with that affection where you finde it.
so is it with that affection where you find it.
av vbz pn31 p-acp d n1 c-crq pn22 vvb pn31.
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Againe, if you examine your selves further, if you have this love in you, you may know it by this, Love is a thing th•t is well pleased with it selfe,
Again, if you examine your selves further, if you have this love in you, you may know it by this, Love is a thing th•t is well pleased with it self,
av, cs pn22 vvb po22 n2 av-jc, cs pn22 vhb d n1 p-acp pn22, pn22 vmb vvi pn31 p-acp d, n1 vbz dt n1 av vbz av vvn p-acp pn31 n1,
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as we say, Love desires no wages, that is, it carries meate in the mouth of it, it is wages enough to it selfe, it hath sweetnesse enough in it selfe, it desires no addition:
as we say, Love Desires no wages, that is, it carries meat in the Mouth of it, it is wages enough to it self, it hath sweetness enough in it self, it Desires no addition:
c-acp pns12 vvb, n1 vvz dx n2, cst vbz, pn31 vvz n1 p-acp dt n1 pp-f pn31, pn31 vbz n2 av-d p-acp pn31 n1, pn31 vhz n1 av-d p-acp pn31 n1, pn31 vvz dx n1:
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So it is when a man loves, Love payes it selfe, I say, it is its owne wages.
So it is when a man loves, Love pays it self, I say, it is its own wages.
av pn31 vbz c-crq dt n1 vvz, n1 vvz pn31 n1, pns11 vvb, pn31 vbz po31 d n2.
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And therefore if you love the Lord, you shall know it by this;
And Therefore if you love the Lord, you shall know it by this;
cc av cs pn22 vvb dt n1, pn22 vmb vvi pn31 p-acp d;
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you serve him, and serve him with all your might, with all your strength, though he should give you no wages.
you serve him, and serve him with all your might, with all your strength, though he should give you no wages.
pn22 vvb pno31, cc vvi pno31 p-acp d po22 n1, p-acp d po22 n1, cs pns31 vmd vvi pn22 dx n2.
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Iacob, as you know, served for Rachel, the very having her was wages enough:Iacob, as you know, served for Rachel, the very having her was wages enough:
np1, c-acp pn22 vvb, vvn p-acp np1, dt av vhg pno31 vbds n2 av-d:
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So if you love the Lord, the very enjoying of the Lord, the very having communion with the Lord, the very having the assurance of his favour, that you might say, My Beloved is mine, and I am my Beloveds:
So if you love the Lord, the very enjoying of the Lord, the very having communion with the Lord, the very having the assurance of his favour, that you might say, My beloved is mine, and I am my Beloveds:
av cs pn22 vvb dt n1, dt j n-vvg pp-f dt n1, dt av vhg n1 p-acp dt n1, dt av vhg dt n1 pp-f po31 n1, cst pn22 vmd vvi, po11 j-vvn vbz png11, cc pns11 vbm po11 ng1-vvn:
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this is wages enough to a man that loves indeed, to such a man, though there were not heaven to follow,
this is wages enough to a man that loves indeed, to such a man, though there were not heaven to follow,
d vbz n2 av-d p-acp dt n1 cst vvz av, p-acp d dt n1, cs pc-acp vbdr xx n1 pc-acp vvi,
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though there were not a present reward, nor a future, yet he would love the Lord;
though there were not a present reward, nor a future, yet he would love the Lord;
cs pc-acp vbdr xx dt j n1, ccx dt j-jn, av pns31 vmd vvi dt n1;
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and if he loue him, there will be a delight to serve him:
and if he love him, there will be a delight to serve him:
cc cs pns31 vvb pno31, pc-acp vmb vbi dt n1 pc-acp vvi pno31:
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and enough to him is the Lords favour, as Christ saith, It is my meate and drinke to doe my Fathers will:
and enough to him is the lords favour, as christ Says, It is my meat and drink to do my Father's will:
cc d p-acp pno31 vbz dt ng1 n1, c-acp np1 vvz, pn31 vbz po11 n1 cc vvi pc-acp vdi po11 ng1 n1:
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that is, though there were no other meate and drinke, though there were no other wages,
that is, though there were no other meat and drink, though there were no other wages,
cst vbz, cs pc-acp vbdr dx j-jn n1 cc vvi, cs pc-acp vbdr dx j-jn n2,
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yet this was as pleasant to him as eating and drinking.
yet this was as pleasant to him as eating and drinking.
av d vbds p-acp j p-acp pno31 c-acp vvg cc vvg.
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Aske thine owne breast, whether in any thing thou lovest, if the very enjoying of that,
Ask thine own breast, whither in any thing thou Lovest, if the very enjoying of that,
vvb po21 d n1, cs p-acp d n1 pns21 vv2, cs dt j n-vvg pp-f d,
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though there were no other wages superadded, if that were not motiue enough, if it were not comfort enough,
though there were no other wages superadded, if that were not motive enough, if it were not Comfort enough,
cs pc-acp vbdr dx j-jn n2 vvn, cs d vbdr xx n1 av-d, cs pn31 vbdr xx n1 av-d,
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and wages enough to you to doe it?
and wages enough to you to do it?
cc n2 av-d p-acp pn22 pc-acp vdi pn31?
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But besides all this, to name one more, if you loue the Lord, it will make you, it will constraine you to please him, it will put such necessity upon you to obey him in all things, to doe what he requires, whatsoever is for his advantage, that you cannot chuse but doe it; But beside all this, to name one more, if you love the Lord, it will make you, it will constrain you to please him, it will put such necessity upon you to obey him in all things, to do what he requires, whatsoever is for his advantage, that you cannot choose but do it;
cc-acp p-acp d d, pc-acp vvi crd dc, cs pn22 vvb dt n1, pn31 vmb vvi pn22, pn31 vmb vvi pn22 p-acp vvi pno31, pn31 vmb vvi d n1 p-acp pn22 pc-acp vvi pno31 p-acp d n2, pc-acp vdi r-crq pns31 vvz, r-crq vbz p-acp po31 n1, cst pn22 vmbx vvi cc-acp vdb pn31;
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as the Apostle saith, 2 Cor. 5. The Love of Christ constraines us:
as the Apostle Says, 2 Cor. 5. The Love of christ constrains us:
c-acp dt n1 vvz, crd np1 crd dt n1 pp-f np1 vvz pno12:
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What is the meaning of that? That is, I cannot choose but doe it, it makes a man doe it whether he will or no;
What is the meaning of that? That is, I cannot choose but do it, it makes a man do it whither he will or no;
r-crq vbz dt n1 pp-f d? cst vbz, pns11 vmbx vvi cc-acp vdb pn31, pn31 vvz dt n1 vdb pn31 cs pns31 vmb cc uh-dx;
(17) sermon (DIV2)
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it is like fire in his breast, he cares for no shame, it makes him goe through thicke and thin, the loue of Christ constraines us.
it is like fire in his breast, he Cares for no shame, it makes him go through thick and thin, the love of christ constrains us.
pn31 vbz j n1 p-acp po31 n1, pns31 vvz p-acp dx n1, pn31 vvz pno31 vvi p-acp j cc j, dt n1 pp-f np1 vvz pno12.
(17) sermon (DIV2)
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It is true, I confesse, I may lose my reputation, you may reckon me a mad man, some men doe thinke me so,
It is true, I confess, I may loose my reputation, you may reckon me a mad man, Some men do think me so,
pn31 vbz j, pns11 vvb, pns11 vmb vvi po11 n1, pn22 vmb vvi pno11 dt j n1, d n2 vdb vvi pno11 av,
(17) sermon (DIV2)
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but that is all one, I must doe it, the loue of Christ constraines me.
but that is all one, I must do it, the love of christ constrains me.
cc-acp cst vbz d pi, pns11 vmb vdi pn31, dt n1 pp-f np1 vvz pno11.
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So that where loue is, it is such a strong impulsiue in the heart, it carries one on to serue and please the Lord in all things, that he cannot choose but doe it.
So that where love is, it is such a strong impulsive in the heart, it carries one on to serve and please the Lord in all things, that he cannot choose but do it.
av cst c-crq n1 vbz, pn31 vbz d dt j j p-acp dt n1, pn31 vvz pi p-acp p-acp vvi cc vvi dt n1 p-acp d n2, cst pns31 vmbx vvi cc-acp vdb pn31.
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As a man that is carried in a strong streame, or as one that is carried in a crowde,
As a man that is carried in a strong stream, or as one that is carried in a crowd,
p-acp dt n1 cst vbz vvn p-acp dt j n1, cc c-acp pi cst vbz vvn p-acp dt n1,
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or as one that is carried in the hands of a strong man, so a man is carried with this affection that hee cannot choose.
or as one that is carried in the hands of a strong man, so a man is carried with this affection that he cannot choose.
cc c-acp pi cst vbz vvn p-acp dt n2 pp-f dt j n1, av dt n1 vbz vvn p-acp d n1 cst pns31 vmbx vvi.
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You will say, this is strange that loue should compell, it doth nothing lesse. It is true: You will say, this is strange that love should compel, it does nothing less. It is true:
pn22 vmb vvi, d vbz j cst n1 vmd vvi, pn31 vdz pix dc. pn31 vbz j:
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You must know, when the Apostle saith, The love of Christ constraines me, it is a Metonomy from the effect, that is, loue makes me doe it in that manner as a man that is compelled, that is the meaning of it:
You must know, when the Apostle Says, The love of christ constrains me, it is a Metonymy from the Effect, that is, love makes me do it in that manner as a man that is compelled, that is the meaning of it:
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so it hath the same effect that compulsion hath, though there be nothing more different from compulsion than loue.
so it hath the same Effect that compulsion hath, though there be nothing more different from compulsion than love.
av pn31 vhz dt d n1 cst n1 vhz, c-acp pc-acp vbb pix av-dc j p-acp n1 cs n1.
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And therefore know that of loue, that it is such a change as drawes one to serue the Lord out of an inward attractiue, thence I take that note of loue, such a thing as puts it on, such a thing as riseth from an inward inclination of the mind, frō an inward principle,
And Therefore know that of love, that it is such a change as draws one to serve the Lord out of an inward Attractive, thence I take that note of love, such a thing as puts it on, such a thing as Riseth from an inward inclination of the mind, from an inward principle,
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so that there is no other spurre, no other attractiue, but the amiablenesse of the object.
so that there is no other spur, no other Attractive, but the amiableness of the Object.
av cst pc-acp vbz dx j-jn n1, dx j-jn j, cc-acp dt n1 pp-f dt n1.
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Now when a man shall finde this in himselfe, that hee hath all these, hee findes that hee hath such a sensible loue, that hee knowes hee loves the Lord Iesus:
Now when a man shall find this in himself, that he hath all these, he finds that he hath such a sensible love, that he knows he loves the Lord Iesus:
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Againe, hee findes an earnest desire to be in company with him, to walke with the Lord from day to day:
Again, he finds an earnest desire to be in company with him, to walk with the Lord from day to day:
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Againe, hee is exceeding laborious and diligent to get this love, to get this assurance of favour,
Again, he is exceeding laborious and diligent to get this love, to get this assurance of favour,
av, pns31 vbz av-vvg j cc j pc-acp vvi d n1, pc-acp vvi d n1 pp-f n1,
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and to excell in that grace, without which he knowes he cannot please him:
and to excel in that grace, without which he knows he cannot please him:
cc pc-acp vvi p-acp d n1, p-acp r-crq pns31 vvz pns31 vmbx vvi pno31:
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Againe, when the affection is present, you would haue communion with the Lord, and you would not haue it deferred:
Again, when the affection is present, you would have communion with the Lord, and you would not have it deferred:
av, c-crq dt n1 vbz j, pn22 vmd vhi n1 p-acp dt n1, cc pn22 vmd xx vhi pn31 vvn:
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Againe, when a man shall be well pleased with that hee doth, it is enough that hee hath the Lord himselfe,
Again, when a man shall be well pleased with that he does, it is enough that he hath the Lord himself,
av, c-crq dt n1 vmb vbi av vvn p-acp cst pns31 vdz, pn31 vbz d cst pns31 vhz dt n1 px31,
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though there were no other wages:
though there were no other wages:
cs pc-acp vbdr dx j-jn n2:
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And when hee findes such a strong impulsiue in him, in his owne heart, that carries him on to serue the Lord, that hee cannot choose but doe it; then you loue the Lord:
And when he finds such a strong impulsive in him, in his own heart, that carries him on to serve the Lord, that he cannot choose but do it; then you love the Lord:
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And if you loue the Lord, you are in Christ. But if these things be not in you, you doe not loue him:
And if you love the Lord, you Are in christ. But if these things be not in you, you do not love him:
cc cs pn22 vvb dt n1, pn22 vbr p-acp np1. p-acp cs d n2 vbb xx p-acp pn22, pn22 vdb xx vvi pno31:
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and then, what is your condition? You know what the Apostle saith, Hee that loves not, let him bee accursed, let him bee had in execration to the death.
and then, what is your condition? You know what the Apostle Says, He that loves not, let him be accursed, let him be had in execration to the death.
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I should prosecute it further, and shew the reasons why wee should loue the Lord, as there is great reason:
I should prosecute it further, and show the Reasons why we should love the Lord, as there is great reason:
pns11 vmd vvi pn31 av-j, cc vvi dt n2 c-crq pns12 vmd vvi dt n1, c-acp pc-acp vbz j n1:
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But that I must deferre till the afternoone. FINIS.
But that I must defer till the afternoon. FINIS.
cc-acp cst pns11 vmb vvi p-acp dt n1. fw-la.
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THE SECOND SERMON. GALLAT. 5.6.
THE SECOND SERMON. GALATIA. 5.6.
dt ord n1. n1. crd.
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For in Iesus Christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by Love.
For in Iesus christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which works by Love.
p-acp p-acp np1 np1, dx n1 vvz d n1, ccx n1, cc-acp n1 r-crq vvz p-acp n1.
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THE last tryall of our love to Christ was its constraining vertue, love will constraine you to serve him, you cannot choose but doe it, it so constraines a man,
THE last trial of our love to christ was its constraining virtue, love will constrain you to serve him, you cannot choose but do it, it so constrains a man,
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as the weight of a stone compelleth it to goe to the center, as the lightnesse of the fire compells it to ascend up:
as the weight of a stone compelleth it to go to the centre, as the lightness of the fire compels it to ascend up:
c-acp dt n1 pp-f dt n1 vvz pn31 pc-acp vvi p-acp dt n1, c-acp dt n1 pp-f dt n1 vvz pn31 pc-acp vvi a-acp:
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for such a thing is love, a strong inclination of the heart, when the soule puts it selfe on any thing from an inward principle, from a bottome of its owne,
for such a thing is love, a strong inclination of the heart, when the soul puts it self on any thing from an inward principle, from a bottom of its own,
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when it is carried on with no other motive but the amiablenes of the object.
when it is carried on with no other motive but the amiableness of the Object.
c-crq pn31 vbz vvn a-acp p-acp dx j-jn n1 p-acp dt n1 pp-f dt n1.
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Now to conclude this, wee must beseech you to consider your owne condition, and examine your selves by these rules, that you may be able to say as Peter said, Lord thou knowest I love thee:
Now to conclude this, we must beseech you to Consider your own condition, and examine your selves by these rules, that you may be able to say as Peter said, Lord thou Knowest I love thee:
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that is, to have such an assurance, that your hearts may be well affected towards Christ Iesus, that you may love him, that you may be able to say to God, who knowes our hearts, searcheth our reines, that knowes all the windings and turnings of your soules, Lord thou knowest that I love thee.
that is, to have such an assurance, that your hearts may be well affected towards christ Iesus, that you may love him, that you may be able to say to God, who knows our hearts, Searches our reins, that knows all the windings and turnings of your Souls, Lord thou Knowest that I love thee.
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Since it is a matter of such moment, wee should be carefull to examine, if we finde that we have not yet this love:
Since it is a matter of such moment, we should be careful to examine, if we find that we have not yet this love:
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for we must know, that all that we have, all that we doe, it will nothing availe us,
for we must know, that all that we have, all that we do, it will nothing avail us,
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but faith which worketh by love.
but faith which works by love.
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And if you object, why doe ye preach damnation to us? doe you tell us we are in an evill condition for want of this love? I answere, it is profitable for you,
And if you Object, why do you preach damnation to us? do you tell us we Are in an evil condition for want of this love? I answer, it is profitable for you,
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while you are in such a condition, to have it preached, it is good for you to speake this damnation to your selves, that while yet there is hope you may seek to be healed, that you may be translated into another condition, that you may not perish in the evill day,
while you Are in such a condition, to have it preached, it is good for you to speak this damnation to your selves, that while yet there is hope you may seek to be healed, that you may be translated into Another condition, that you may not perish in the evil day,
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when there shalbe neither hope nor helpe for you.
when there shall neither hope nor help for you.
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For you must know, that when wee deliver you these signes of examining your selves, our end is not to grieue you, this doctrine tends not to destruction,
For you must know, that when we deliver you these Signs of examining your selves, our end is not to grieve you, this Doctrine tends not to destruction,
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but to discover to you your owne hearts, that you may know your owne condition, that if you want it, you may seek after it.
but to discover to you your own hearts, that you may know your own condition, that if you want it, you may seek After it.
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If therefore you finde a want of this love, that we will doe next, shall be to shew you what reason you have to love the Lord Iesus:
If Therefore you find a want of this love, that we will do next, shall be to show you what reason you have to love the Lord Iesus:
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for there is no better way to get it in you, than to describe him to you, to shew you what cause there is of loving him:
for there is no better Way to get it in you, than to describe him to you, to show you what cause there is of loving him:
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if wee were able to present him to you as he is, we should effect this thing,
if we were able to present him to you as he is, we should Effect this thing,
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but that must be the worke of the holy Ghost;
but that must be the work of the holy Ghost;
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notwithstanding we will briefly open to you such reasons as we finde used in the Scriptures.
notwithstanding we will briefly open to you such Reasons as we find used in the Scriptures.
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And first, let this moue you to loue him, that he is worthy to be beloved, as David speakes, Psal. 18.3. The Lord is worthy to be praised: And First, let this move you to love him, that he is worthy to be Beloved, as David speaks, Psalm 18.3. The Lord is worthy to be praised:
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so wee may say, the Lord is worthy to be loved:
so we may say, the Lord is worthy to be loved:
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for what is it that makes any thing worthy of loue, it is the excellency that we finde there.
for what is it that makes any thing worthy of love, it is the excellency that we find there.
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Now in the Lord there is all kinde of excellency:
Now in the Lord there is all kind of excellency:
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whatsoever there is that is amiable under the Sunne, all that you shall finde in him more abundantly:
whatsoever there is that is amiable under the Sun, all that you shall find in him more abundantly:
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If ever you see any thing in any creature, any thing amiable in man, if ever you saw any beauty, any vertue, any excellency, all these must be more abundant in him that made these creatures.
If ever you see any thing in any creature, any thing amiable in man, if ever you saw any beauty, any virtue, any excellency, all these must be more abundant in him that made these creatures.
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And therefore if you haue a loue, as there is no man without some loue or other, some creature seemes beautifull to you, thinke with your selues, this is more in the Lord.
And Therefore if you have a love, as there is no man without Some love or other, Some creature seems beautiful to you, think with your selves, this is more in the Lord.
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If ever you see excellency in any man, if ever you see any noblenesse, any holinesse, any excellency of disposition, know that it is more abundant in the Lord Iesus:
If ever you see excellency in any man, if ever you see any nobleness, any holiness, any excellency of disposition, know that it is more abundant in the Lord Iesus:
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Let these rivers leade you to that Ocean, to that abundance of excellency that is in the Lord.
Let these Rivers lead you to that Ocean, to that abundance of excellency that is in the Lord.
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And if you loue any creature, let it be with a little loue, let your affection be proportionable to the object;
And if you love any creature, let it be with a little love, let your affection be proportionable to the Object;
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as it exceedes in the Lord, so let your loue exceede towards him, to loue him with all your soule and all your strength:
as it exceeds in the Lord, so let your love exceed towards him, to love him with all your soul and all your strength:
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And know this, that hee hath not onely that in an omnipotent manner, that is but sprinkled among the creatures, they haue but a sparke, but a drop of it;
And know this, that he hath not only that in an omnipotent manner, that is but sprinkled among the creatures, they have but a spark, but a drop of it;
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but also there is this in the Lord, that there is nothing in him but that which is amiable:
but also there is this in the Lord, that there is nothing in him but that which is amiable:
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every creature hath some imperfection in it, there is somewhat in it may cause aversation in you, there is no man but hath some weaknesse,
every creature hath Some imperfection in it, there is somewhat in it may cause aversation in you, there is no man but hath Some weakness,
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but hath some infirmity, there is no creature but it hath some want, some defect in it:
but hath Some infirmity, there is no creature but it hath Some want, Some defect in it:
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but in the Lord there is no want, there is nothing to put you off;
but in the Lord there is no want, there is nothing to put you off;
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but as the Church saith, Cant. 5. He is wholly delectable: that is, there is nothing in him but that which is amiable.
but as the Church Says, Cant 5. He is wholly delectable: that is, there is nothing in him but that which is amiable.
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That would be a very profitable thing for us in this case often to thinke on the Lord Iesus, to present him to our selues in our thoughts,
That would be a very profitable thing for us in this case often to think on the Lord Iesus, to present him to our selves in our thoughts,
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as the Spouse doth, Cant. 5. shee considers her wellbeloved is the fairest of ten thousand:
as the Spouse does, Cant 5. she considers her well-beloved is the Fairest of ten thousand:
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so wee should beholde the person of our husband.
so we should behold the person of our husband.
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You know it is but a harlottry loue to consider what wee haue by our husband, to consider what riches he brings, what honour,
You know it is but a harlotry love to Consider what we have by our husband, to Consider what riches he brings, what honour,
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and not often to contemplate upon his person, and upon his vertue and excellency: wee should learne to doe this with the Lord, that wee may loue him.
and not often to contemplate upon his person, and upon his virtue and excellency: we should Learn to do this with the Lord, that we may love him.
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Therefore that wee may helpe you a little in this contemplation, wee will shew you how the Lord hath described himselfe: Exod. 34.4. when the Lord describes himselfe to Moses, thus he declares his owne name, The Lord Iehovah, strong, mercifull, gracious, long-suffering, abundant in kindnesse and in truth, reserving mercies for thousands, forgiving iniquity, transgression and sinne, &c. Wee will a little open to you this description that the Lord giues us of himselfe, that so you may learne to know what hee is;
Therefore that we may help you a little in this contemplation, we will show you how the Lord hath described himself: Exod 34.4. when the Lord describes himself to Moses, thus he declares his own name, The Lord Jehovah, strong, merciful, gracious, long-suffering, abundant in kindness and in truth, reserving Mercies for thousands, forgiving iniquity, Transgression and sin, etc. we will a little open to you this description that the Lord gives us of himself, that so you may Learn to know what he is;
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for the way to loue the Lord is to know him: and indeed therefore we loue him not, because we know him not;
for the Way to love the Lord is to know him: and indeed Therefore we love him not, Because we know him not;
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there is no other reason, why in heaven, when we shall come to be present with him, wee shall loue him so abundantly,
there is no other reason, why in heaven, when we shall come to be present with him, we shall love him so abundantly,
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but because wee shall know him face to face; that is the reason the Angels and the Saints loue most:
but Because we shall know him face to face; that is the reason the Angels and the Saints love most:
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And of every man amongst the Saints hee that knowes most loues most. Therefore it should be your labour to know the Lord.
And of every man among the Saints he that knows most loves most. Therefore it should be your labour to know the Lord.
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But to open, as I say, this description unto you,
But to open, as I say, this description unto you,
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First, he is Iehovah, that is, hee is a constant friend to whomsoever he is a friend, he is alway the same;
First, he is Jehovah, that is, he is a constant friend to whomsoever he is a friend, he is always the same;
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for that is another name, by which the Lord describes himselfe to Moses, when he sends him to Aegypt, I am that I am, saith hee, say, I am hath sent me:
for that is Another name, by which the Lord describes himself to Moses, when he sends him to Egypt, I am that I am, Says he, say, I am hath sent me:
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I take this word, that it comes from the same roote, Iehovah is described by that I am, and by that it is best understood,
I take this word, that it comes from the same root, Jehovah is described by that I am, and by that it is best understood,
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when the Lord calls himselfe I am, whereas every man may say, I was, and I shall be, this every creature may say;
when the Lord calls himself I am, whereas every man may say, I was, and I shall be, this every creature may say;
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but the Lord saith, I am: that is, whatsoever the Lord was from eternity, the same he is to eternity, there is no change in him:
but the Lord Says, I am: that is, whatsoever the Lord was from eternity, the same he is to eternity, there is no change in him:
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And that is a great excellency in him that may moue us exceedingly to loue him.
And that is a great excellency in him that may move us exceedingly to love him.
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You know when we meete with a friend that is constant, that hath no alteration in him, that is a sure friend, haue him once and haue him for ever, it sets a higher price on him.
You know when we meet with a friend that is constant, that hath no alteration in him, that is a sure friend, have him once and have him for ever, it sets a higher price on him.
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When we can consider what the Lord is, that he hath dealt thus and thus with us, that he hath loved us;
When we can Consider what the Lord is, that he hath dealt thus and thus with us, that he hath loved us;
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and when we consider he is constant in it, that he embraceth them with the sure mercies of David, as they are called;
and when we Consider he is constant in it, that he Embraceth them with the sure Mercies of David, as they Are called;
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that is, his compassions faile not, but when hee hath once begun to loue, hee loues for ever:
that is, his compassions fail not, but when he hath once begun to love, he loves for ever:
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it is not so with men, if they loue us at one time, they forget us againe, as the Butler forgot Ios•ph ;
it is not so with men, if they love us At one time, they forget us again, as the Butler forgotten Ios•ph;
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when they are in prosperity they forget us, but the Lord knowes us in all our conditions;
when they Are in Prosperity they forget us, but the Lord knows us in all our conditions;
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thou hast knowne my soule in adversitie.
thou hast known my soul in adversity.
pns21 vh2 vvn po11 n1 p-acp n1.
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4686
When we are in a strait, friends oft times are backward to helpe us, but the Lord in such an exigent he is the same;
When we Are in a strait, Friends oft times Are backward to help us, but the Lord in such an exigent he is the same;
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(18) sermon (DIV2)
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4687
he appeares in the Mount when there is no helpe in man;
he appears in the Mount when there is no help in man;
pns31 vvz p-acp dt n1 c-crq pc-acp vbz dx n1 p-acp n1;
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4688
I say, this constancy, that God is alway the same to us, that his mercies are sure,
I say, this constancy, that God is always the same to us, that his Mercies Are sure,
pns11 vvb, d n1, cst np1 vbz av dt d p-acp pno12, cst po31 n2 vbr j,
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4689
for they are called the sure mercies of David. He shewed mercies to Saul too, but they were another kinde of mercies;
for they Are called the sure Mercies of David. He showed Mercies to Saul too, but they were Another kind of Mercies;
c-acp pns32 vbr vvn dt j n2 pp-f np1. pns31 vvd n2 p-acp np1 av, cc-acp pns32 vbdr j-jn n1 pp-f n2;
(18) sermon (DIV2)
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4690
Saul was not one that he had chosen to himselfe, and therefore his mercies continued not,Saul was not one that he had chosen to himself, and Therefore his Mercies continued not,
np1 vbds xx pi cst pns31 vhd vvn p-acp px31, cc av po31 n2 vvd xx,
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4691
for indeed hee never loved Saul with that unchangeable loue:
for indeed he never loved Saul with that unchangeable love:
c-acp av pns31 av-x vvd np1 p-acp cst j-u n1:
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4692
But when he loues any man as he loved David, his mercies are sure as they were to David. David was ready to step aside often as well as Saul, hee let Saul goe,
But when he loves any man as he loved David, his Mercies Are sure as they were to David. David was ready to step aside often as well as Saul, he let Saul go,
cc-acp c-crq pns31 vvz d n1 c-acp pns31 vvd np1, po31 n2 vbr j c-acp pns32 vbdr p-acp np1. np1 vbds j pc-acp vvi av av c-acp av c-acp np1, pns31 vvd np1 vvb,
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4693
but he carried David along, they were sure mercies: and such hee shewes to all those that he hath begun to loue.
but he carried David along, they were sure Mercies: and such he shows to all those that he hath begun to love.
cc-acp pns31 vvd np1 a-acp, pns32 vbdr j n2: cc d pns31 vvz p-acp d d cst pns31 vhz vvn pc-acp vvi.
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4694
That is the first, I am, or Iehovah.
That is the First, I am, or Jehovah.
cst vbz dt ord, pns11 vbm, cc np1.
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4695
Secondly, he is strong, Iehovah, strong, mercifull and gracious, &c. that is, Almighty. What is the meaning of that, that he is almighty? The meaning of it is this, that the Lord hath all the excellencies;
Secondly, he is strong, Jehovah, strong, merciful and gracious, etc. that is, Almighty. What is the meaning of that, that he is almighty? The meaning of it is this, that the Lord hath all the excellencies;
ord, pns31 vbz j, np1, j, j cc j, av cst vbz, j-jn. q-crq vbz dt n1 pp-f d, cst pns31 vbz j-jn? dt n1 pp-f pn31 vbz d, cst dt n1 vhz d dt n2;
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4696
those which we call graces and vertues, and qualities in men, all these abound in the Lord;
those which we call graces and Virtues, and qualities in men, all these abound in the Lord;
d r-crq pns12 vvb n2 cc n2, cc n2 p-acp n2, d d vvb p-acp dt n1;
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4697
for what serues any vertue for, or any quality that you haue, but to enable you to doe something:
for what serves any virtue for, or any quality that you have, but to enable you to do something:
p-acp r-crq vvz d n1 p-acp, cc d n1 cst pn22 vhb, cc-acp pc-acp vvi pn22 pc-acp vdi pi:
(18) sermon (DIV2)
671
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4698
if a man haue any science or art, that is but to enable him to doe that which without it he cannot doe:
if a man have any science or art, that is but to enable him to do that which without it he cannot do:
cs dt n1 vhb d n1 cc n1, cst vbz cc-acp pc-acp vvi pno31 pc-acp vdi d r-crq p-acp pn31 pns31 vmbx vdi:
(18) sermon (DIV2)
671
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4699
if a man hath the art of Arithmetique, he is able to number, or if he haue the art of Logicke, he is able to dispute:
if a man hath the art of Arithmetic, he is able to number, or if he have the art of Logic, he is able to dispute:
cs dt n1 vhz dt n1 pp-f n1, pns31 vbz j p-acp n1, cc cs pns31 vhb dt n1 pp-f n1, pns31 vbz j pc-acp vvi:
(18) sermon (DIV2)
671
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4700
come to all morall vertues, What is temperance, but that which enableth us to doe such and such things uppon such and such occasions? What is patience,
come to all moral Virtues, What is temperance, but that which enableth us to do such and such things upon such and such occasions? What is patience,
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(18) sermon (DIV2)
671
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4701
but that which enableth us to endure afflictions? So all that is excellent in man, all those amiable, those beautifull qualities wherewith the soule is adorned, are but so farre good as they enable a man to doe this or that.
but that which enableth us to endure afflictions? So all that is excellent in man, all those amiable, those beautiful qualities wherewith the soul is adorned, Are but so Far good as they enable a man to do this or that.
cc-acp cst r-crq vvz pno12 pc-acp vvi n2? av d cst vbz j p-acp n1, d d j, d j n2 c-crq dt n1 vbz vvn, vbr p-acp av av-j j c-acp pns32 vvi dt n1 pc-acp vdi d cc d.
(18) sermon (DIV2)
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4702
Now when the Lord is said to be almighty, the meaning is, hee hath all excellency in him,
Now when the Lord is said to be almighty, the meaning is, he hath all excellency in him,
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671
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4703
and hee hath it in the highest degree, for in this sense God is able to doe more than any man, in regard of excellency;
and he hath it in the highest degree, for in this sense God is able to do more than any man, in regard of excellency;
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(18) sermon (DIV2)
671
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4704
whatsoever a man is able to doe, you know how infinitely the Lord hath it beyond him, he is able to doe so much more as he is beyond any man:
whatsoever a man is able to do, you know how infinitely the Lord hath it beyond him, he is able to do so much more as he is beyond any man:
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4705
For that power, that attribute, that quality that is in man, it is not a quality in him, he hath it beyond any man.
For that power, that attribute, that quality that is in man, it is not a quality in him, he hath it beyond any man.
c-acp cst n1, cst n1, cst n1 cst vbz p-acp n1, pn31 vbz xx dt n1 p-acp pno31, pns31 vhz pn31 p-acp d n1.
(18) sermon (DIV2)
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4706
Againe, when a man is able to doe one thing, yet he is not able to doe another, one creature is able to doe this, another that:
Again, when a man is able to do one thing, yet he is not able to do Another, one creature is able to do this, Another that:
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(18) sermon (DIV2)
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4707
But the Lord is Almightie, therefore he is able to doe all things.
But the Lord is Almighty, Therefore he is able to do all things.
cc-acp dt n1 vbz j-jn, av pns31 vbz j pc-acp vdi d n2.
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4708
And therefore this is a kind of excellencie, that is the second description, he is Iehovah, and he is Almightie.
And Therefore this is a kind of excellency, that is the second description, he is Jehovah, and he is Almighty.
cc av d vbz dt n1 pp-f n1, cst vbz dt ord n1, pns31 vbz np1, cc pns31 vbz j-jn.
(18) sermon (DIV2)
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4709
But now when you heare that the Lord is thus constant, and thus exceeding in excellencie, a man will be ready to say, what is this to me? I am a sinfull man, there is nothing in me but that which may turne away the Lord from me,
But now when you hear that the Lord is thus constant, and thus exceeding in excellency, a man will be ready to say, what is this to me? I am a sinful man, there is nothing in me but that which may turn away the Lord from me,
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4710
and cause him to abhorre me:
and cause him to abhor me:
cc vvi pno31 pc-acp vvi pno11:
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4711
Well saith he, to comfort you, know that I am mercifull, exceeding pittifull, exceeding ready to forgiue,
Well Says he, to Comfort you, know that I am merciful, exceeding pitiful, exceeding ready to forgive,
av vvz pns31, pc-acp vvi pn22, vvb cst pns11 vbm j, vvg j, vvg j pc-acp vvi,
(18) sermon (DIV2)
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4712
though your sinnes bee exceeding many, though they bee exceeding great, yet the Lord he is mercifull:
though your Sins be exceeding many, though they be exceeding great, yet the Lord he is merciful:
cs po22 n2 vbi vvg d, cs pns32 vbb av-vvg j, av dt n1 pns31 vbz j:
(18) sermon (DIV2)
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4713
he is ready to passe by all those infirmities. And that is another of his excellencies.
he is ready to pass by all those infirmities. And that is Another of his excellencies.
pns31 vbz j pc-acp vvi p-acp d d n2. cc cst vbz j-jn pp-f po31 n2.
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4714
You know we reckon it a very amiable thing in a man when we see him pittifull.
You know we reckon it a very amiable thing in a man when we see him pitiful.
pn22 vvb pns12 vvb pn31 dt j j n1 p-acp dt n1 c-crq pns12 vvb pno31 j.
(18) sermon (DIV2)
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4715
This doth more abound in the Lord, than in any creature, there is no man in the world so ready to forgive as God.
This does more abound in the Lord, than in any creature, there is no man in the world so ready to forgive as God.
d vdz av-dc vvi p-acp dt n1, cs p-acp d n1, pc-acp vbz dx n1 p-acp dt n1 av j pc-acp vvi p-acp np1.
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4716
If he were not God, if he were as man, my brethren, could hee beare with us as he doth? Let us doe to a man injuries,
If he were not God, if he were as man, my brothers, could he bear with us as he does? Let us do to a man injuries,
cs pns31 vbdr xx np1, cs pns31 vbdr p-acp n1, po11 n2, vmd pns31 vvi p-acp pno12 c-acp pns31 vdz? vvb pno12 vdi p-acp dt n1 n2,
(18) sermon (DIV2)
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4717
and injuries againe and againe, and never give over, what man can beare it, doth he not in the end withdrawe himselfe,
and injuries again and again, and never give over, what man can bear it, does he not in the end withdraw himself,
cc n2 av cc av, cc av-x vvb a-acp, r-crq n1 vmb vvi pn31, vdz pns31 xx p-acp dt n1 vvi px31,
(18) sermon (DIV2)
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4718
and will no more be reconciled? But it is not so with the Lord, when wee have done all, Yet returne to me, saith the Lord, Ier. 3.2.
and will no more be reconciled? But it is not so with the Lord, when we have done all, Yet return to me, Says the Lord, Jeremiah 3.2.
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(18) sermon (DIV2)
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4719
Well, but if we haue such sinnes in us, suppose the Lord is mercifull and ready to forgive,
Well, but if we have such Sins in us, suppose the Lord is merciful and ready to forgive,
uh-av, cc-acp cs pns12 vhb d n2 p-acp pno12, vvb dt n1 vbz j cc j pc-acp vvi,
(18) sermon (DIV2)
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4720
but yet there is no goodnes in us, wee haue nothing in us why he should regard us,
but yet there is no Goodness in us, we have nothing in us why he should regard us,
cc-acp av pc-acp vbz dx n1 p-acp pno12, pns12 vhb pix p-acp pno12 c-crq pns31 vmd vvi pno12,
(18) sermon (DIV2)
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4721
and why he should looke after us:
and why he should look After us:
cc c-crq pns31 vmd vvi p-acp pno12:
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4722
To that it is answered, the Lord is gracious, that is, though there bee no worth found in you,
To that it is answered, the Lord is gracious, that is, though there be no worth found in you,
p-acp cst pn31 vbz vvn, dt n1 vbz j, cst vbz, cs pc-acp vbi dx n1 vvn p-acp pn22,
(18) sermon (DIV2)
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4723
yet he is ready to doe you good:
yet he is ready to do you good:
av pns31 vbz j pc-acp vdi pn22 j:
(18) sermon (DIV2)
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4724
as grace you know is proper to a Prince or a great man, that is sayd to be gracious to his subject,
as grace you know is proper to a Prince or a great man, that is said to be gracious to his Subject,
c-acp n1 pn22 vvb vbz j p-acp dt n1 cc dt j n1, cst vbz vvn pc-acp vbi j p-acp po31 n-jn,
(18) sermon (DIV2)
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4725
or to one that is very inferiour, because hee can doe nothing to deserue it, it is called grace,
or to one that is very inferior, Because he can do nothing to deserve it, it is called grace,
cc p-acp pi cst vbz av j-jn, c-acp pns31 vmb vdi pix pc-acp vvi pn31, pn31 vbz vvn n1,
(18) sermon (DIV2)
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4726
for grace you knowe is nothing but freenes, and to be gracious is to doe things freely,
for grace you know is nothing but freeness, and to be gracious is to do things freely,
p-acp n1 pn22 vvb vbz pix p-acp n1, cc pc-acp vbi j vbz pc-acp vdi n2 av-j,
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4727
when there is no motiue, no wages, when there is nothing to winne him, but of free grace he doth it.
when there is no motive, no wages, when there is nothing to win him, but of free grace he does it.
c-crq pc-acp vbz dx n1, dx n2, c-crq pc-acp vbz pix pc-acp vvi pno31, cc-acp pp-f j n1 pns31 vdz pn31.
(18) sermon (DIV2)
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4728
So the Lord doth what he doth of his free grace, he hath mercy on whom he will have mercy, that is,
So the Lord does what he does of his free grace, he hath mercy on whom he will have mercy, that is,
np1 dt n1 vdz r-crq pns31 vdz pp-f po31 j n1, pns31 vhz n1 p-acp ro-crq pns31 vmb vhi n1, cst vbz,
(18) sermon (DIV2)
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4729
when all men did stand before him alike, though there were nothing, when there was no cause why the Lord should regard them more than an other,
when all men did stand before him alike, though there were nothing, when there was no cause why the Lord should regard them more than an other,
c-crq d n2 vdd vvi p-acp pno31 av-j, cs pc-acp vbdr pix, c-crq pc-acp vbds dx n1 c-crq dt n1 vmd vvi pno32 av-dc cs dt n-jn,
(18) sermon (DIV2)
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4730
yet He will haue mercy on whome he will haue mercy, that is, he is gracious,
yet He will have mercy on whom he will have mercy, that is, he is gracious,
av pns31 vmb vhi n1 p-acp ro-crq pns31 vmb vhi n1, cst vbz, pns31 vbz j,
(18) sermon (DIV2)
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4731
though there be nothing in us to winne that love at his hands.
though there be nothing in us to win that love At his hands.
cs pc-acp vbb pix p-acp pno12 pc-acp vvi d n1 p-acp po31 n2.
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4732
Well, but yet wee may be readie to object, it is true, the Lord hath been thus to me, he hath ben very merciful to forgiue me my sinnes, he hath beene very gracious to me to shew me favour when I never deserved it,
Well, but yet we may be ready to Object, it is true, the Lord hath been thus to me, he hath been very merciful to forgive me my Sins, he hath been very gracious to me to show me favour when I never deserved it,
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(18) sermon (DIV2)
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4733
but after, I was put into such a condition, I provoked him to anger by relapsing into sinne againe and againe after I have been in a good estate, I have broken the covenant with him, I continued not in that good estate that out of his mercy he hath put me into.
but After, I was put into such a condition, I provoked him to anger by relapsing into sin again and again After I have been in a good estate, I have broken the Covenant with him, I continued not in that good estate that out of his mercy he hath put me into.
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(18) sermon (DIV2)
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4734
To this he answers, He is long suffering, that is, though you provoke him out of measure,
To this he answers, He is long suffering, that is, though you provoke him out of measure,
p-acp d pns31 vvz, pns31 vbz av-j vvg, cst vbz, cs pn22 vvb pno31 av pp-f n1,
(18) sermon (DIV2)
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4735
though you have done it againe and againe, he continues patient, you cannot wearie him out,
though you have done it again and again, he continues patient, you cannot weary him out,
cs pn22 vhb vdn pn31 av cc av, pns31 vvz j, pn22 vmbx av-j pno31 av,
(18) sermon (DIV2)
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4736
but his mercy indures for ever:
but his mercy endures for ever:
cc-acp po31 n1 vvz p-acp av:
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4737
you know that if there were an end of his mercy, that on your sinning, hee should give over to be mercifull, his mercy did not indure for ever,
you know that if there were an end of his mercy, that on your sinning, he should give over to be merciful, his mercy did not endure for ever,
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(18) sermon (DIV2)
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4738
therefore it is said, He is long suffering, because though your sinnes be often repeated,
Therefore it is said, He is long suffering, Because though your Sins be often repeated,
av pn31 vbz vvn, pns31 vbz av-j vvg, c-acp cs po22 n2 vbb av vvn,
(18) sermon (DIV2)
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4739
yet the Lord as often repeates his mercy, therefore there is a multitude of mercyes in him,
yet the Lord as often repeats his mercy, Therefore there is a multitude of Mercies in him,
av dt n1 c-acp av vvz po31 n1, av pc-acp vbz dt n1 pp-f n2 p-acp pno31,
(18) sermon (DIV2)
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4740
as there is a multitude of sinnes in you, there is a spring of mercy in him, that is renued every day, he opens a spring for Iudah & Ierusalem to wash in, it is not a Cesterne but a Spring, that is renewed as much as your sinnes, that as you are defiled daily,
as there is a multitude of Sins in you, there is a spring of mercy in him, that is renewed every day, he Opens a spring for Iudah & Ierusalem to wash in, it is not a Cistern but a Spring, that is renewed as much as your Sins, that as you Are defiled daily,
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(18) sermon (DIV2)
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4741
so the Lords mercy is renewed to wash away those sinnes, he is long suffering. But besides all this he goes yet one step further;
so the lords mercy is renewed to wash away those Sins, he is long suffering. But beside all this he Goes yet one step further;
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(18) sermon (DIV2)
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4742
he is abundant in kindnes and in truth, that is, if you would know the Lord yet further,
he is abundant in kindness and in truth, that is, if you would know the Lord yet further,
pns31 vbz j p-acp n1 cc p-acp n1, cst vbz, cs pn22 vmd vvi dt n1 av av-jc,
(18) sermon (DIV2)
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4743
whereas you may thinke He is a terrible God, because of his great Majestie, and power,
whereas you may think He is a terrible God, Because of his great Majesty, and power,
cs pn22 vmb vvi pns31 vbz dt j np1, c-acp pp-f po31 j n1, cc n1,
(18) sermon (DIV2)
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4744
and therefore that those disharten you, as wheresoever you find terriblenesse, that (you know) puts off, it is contrary to love:
and Therefore that those dishearten you, as wheresoever you find terribleness, that (you know) puts off, it is contrary to love:
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and therefore the Lord to winne us the more, tells us:
and Therefore the Lord to win us the more, tells us:
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that though he be so great a God as he is, yet he is abundant in kindnesse, that is, He is exceeding ready to beare with us, that looke what you finde in a kinde Husband, in a kinde Father,
that though he be so great a God as he is, yet he is abundant in kindness, that is, He is exceeding ready to bear with us, that look what you find in a kind Husband, in a kind Father,
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or in a kinde friend, that you shall find in the Lord, he is exceeding kinde to you, he is not harsh, he is not stiffe, he is not ready to obserue all that you doe amisse,
or in a kind friend, that you shall find in the Lord, he is exceeding kind to you, he is not harsh, he is not stiff, he is not ready to observe all that you do amiss,
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if you will aske any thing at his hands, if you want it, (as therein kindnes doth consist) he is ready to doe it, whatsoever it is, he is a God hearing prayer, he saith, whatsoever you aske at his hands he will doe it, can you have a greater kindnesse than this? if kindnesse be an attractive to winne love, hee is kinde,
if you will ask any thing At his hands, if you want it, (as therein kindness does consist) he is ready to do it, whatsoever it is, he is a God hearing prayer, he Says, whatsoever you ask At his hands he will do it, can you have a greater kindness than this? if kindness be an Attractive to win love, he is kind,
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and hee is abundant in it.
and he is abundant in it.
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If you will not beleeve this assertion, this affirmation, this description of himselfe, hee tells you he hath promised,
If you will not believe this assertion, this affirmation, this description of himself, he tells you he hath promised,
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and he will be as good as his word, he is abundant in truth, that is as if hee should say, I am not onely of such a nature and disposition as I have described my selfe to be,
and he will be as good as his word, he is abundant in truth, that is as if he should say, I am not only of such a nature and disposition as I have described my self to be,
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but besides this I am engaged to you, you have many promises I have made you, I have sworne I will doe thus and thus:
but beside this I am engaged to you, you have many promises I have made you, I have sworn I will do thus and thus:
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Therefore I will adde this to this disposition, I am abundant in truth, that is, you shall finde me as good as my word;
Therefore I will add this to this disposition, I am abundant in truth, that is, you shall find me as good as my word;
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and not so onely, but I will be better than my word: I am abundant in truth:
and not so only, but I will be better than my word: I am abundant in truth:
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that is, his performances exceede, they runne over, whatsoever hee hath said, he will surely doe it.
that is, his performances exceed, they run over, whatsoever he hath said, he will surely do it.
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Consider this, consider how many precious promises you have, consider what the Lord hath said hee will doe for you,
Consider this, Consider how many precious promises you have, Consider what the Lord hath said he will do for you,
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how full is the Scripture of promises every where;
how full is the Scripture of promises every where;
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remember this, the Lord is abundant in truth, he will doe them and overdoe them, hee will fulfill every word that hee hath said.
Remember this, the Lord is abundant in truth, he will do them and overdo them, he will fulfil every word that he hath said.
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And that he may give you a proofe of it, he addes, that he reserves mercy for thousands, that shewes hee is abundant in kindnesse and in truth:
And that he may give you a proof of it, he adds, that he reserves mercy for thousands, that shows he is abundant in kindness and in truth:
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as if hee should say, when any of you doe mee service, when you are faithfull as Abraham my servant was, I am bound no more but to reward your selves,
as if he should say, when any of you do me service, when you Are faithful as Abraham my servant was, I am bound no more but to reward your selves,
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but I am abundant in mercy and forgivenesse, reserving mercy for thousands:
but I am abundant in mercy and forgiveness, reserving mercy for thousands:
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The Lord cannot content himselfe to doe good to a mans owne person, but to his children, to his generation.
The Lord cannot content himself to do good to a men own person, but to his children, to his generation.
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As David when he loved Barzillay and Ionathan, it extended to their posterity, when his love was abundant:
As David when he loved Barzillai and Ionathan, it extended to their posterity, when his love was abundant:
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so the Lord reserves mercie for thousands.
so the Lord reserves mercy for thousands.
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Lastly, because the objection still comes in when you have such a description of the Lord:
Lastly, Because the objection still comes in when you have such a description of the Lord:
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I but my sinnes are still repeated; hee addes in the conclusion, he is a God still forgiving iniquitie, transgression and sinne.
I but my Sins Are still repeated; he adds in the conclusion, he is a God still forgiving iniquity, Transgression and sin.
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Why are those three words put in? That you may know that hee forgives sinnes of all sorts;
Why Are those three words put in? That you may know that he forgives Sins of all sorts;
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for every man is ready to finde some peculiarity in his sinnes, hee thinkes such and such sinnes cannot be forgiven, sinnes that I have committed thus and thus:
for every man is ready to find Some peculiarity in his Sins, he thinks such and such Sins cannot be forgiven, Sins that I have committed thus and thus:
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Nay, saith the Lord, what sinnes soever they are, of what nature soever, he forgives iniquity, he forgives naturall corruption, he forgives lesse infirmities, he forgives greater rebellions;
Nay, Says the Lord, what Sins soever they Are, of what nature soever, he forgives iniquity, he forgives natural corruption, he forgives less infirmities, he forgives greater rebellions;
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and he is still doing it, for so the word signifieth, hee is still and still forgiving iniquity, transgression and sinne.
and he is still doing it, for so the word signifies, he is still and still forgiving iniquity, Transgression and sin.
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So we have shewed you what the Lord is, that you may learn to know him:
So we have showed you what the Lord is, that you may Learn to know him:
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therfore we wil conclude this first, and say to you as the Spouse saith, Cant. 5. Such a one is the Lord,
Therefore we will conclude this First, and say to you as the Spouse Says, Cant 5. Such a one is the Lord,
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and such a one is our wellbeloved, oh you daughters of Ierusalem, that is, he is wholly delectable: if we were able to shew him to you, it must be your labour to consider him, that you may learne to know him, and to love him.
and such a one is our well-beloved, o you daughters of Ierusalem, that is, he is wholly delectable: if we were able to show him to you, it must be your labour to Consider him, that you may Learn to know him, and to love him.
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Secondly, when you know this and consider what the Lord is, and what excellency is in him, consider in the next place the greatnesse of the Lord, Secondly, when you know this and Consider what the Lord is, and what excellency is in him, Consider in the next place the greatness of the Lord,
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and know that this great God is suiter to you for your love, that is, he that makes towards you:
and know that this great God is suitor to you for your love, that is, he that makes towards you:
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If a great King, or if your potent neighbour should sue to you for love, would not that move you? You know the weaker should seeke to the stronger, men of meaner condition should seeke to him of higher place;
If a great King, or if your potent neighbour should sue to you for love, would not that move you? You know the Weaker should seek to the Stronger, men of meaner condition should seek to him of higher place;
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when the great God beseecheth us to be reconciled to him, when hee desires to be at peace with us,
when the great God Beseecheth us to be reconciled to him, when he Desires to be At peace with us,
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and to be friends with us, I say, the greatnesse of God is a great argument to move us to love him:
and to be Friends with us, I say, the greatness of God is a great argument to move us to love him:
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as you have that Deut. 10.17. when the Lord reasons there with the people to perswade them to love him, saith hee, I am the God of Gods, the Lord of Lords, mighty and terrible: as if he should say;
as you have that Deuteronomy 10.17. when the Lord Reasons there with the people to persuade them to love him, Says he, I am the God of God's, the Lord of lords, mighty and terrible: as if he should say;
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this great God hath done all this for you:
this great God hath done all this for you:
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and this he requires at thy hands, that thou shouldest love him, when he shall desire but this, refuse it not.
and this he requires At thy hands, that thou Shouldst love him, when he shall desire but this, refuse it not.
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If one that we contemne, one that is beneath us should seeke our love, we are not so ready to returne love againe,
If one that we contemn, one that is beneath us should seek our love, we Are not so ready to return love again,
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for we say he is below:
for we say he is below:
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But when we consider God in his majesty and greatnesse, that he should seeke to be reconciled to us, that should move us, that should win our hearts to him
But when we Consider God in his majesty and greatness, that he should seek to be reconciled to us, that should move us, that should win our hearts to him
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Besides, consider what the Lord might have required of you; Beside, Consider what the Lord might have required of you;
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you know you are his creatures, you know what a distance there is betweene the Lord and you,
you know you Are his creatures, you know what a distance there is between the Lord and you,
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if he had put you on a harder task, you ought to have done it,
if he had put you on a harder task, you ought to have done it,
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if he had said to us, you shall offer your children to me in sacrifice, you shall give your owne bodies to be burned, you shall be my slaves, who could have said any thing to that,
if he had said to us, you shall offer your children to me in sacrifice, you shall give your own bodies to be burned, you shall be my slaves, who could have said any thing to that,
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for he is the Lord, the great God, our soveraigne Creatour:
for he is the Lord, the great God, our sovereign Creator:
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But now when the Lord comes and askes no more at our hands but this, you shall love mee, will you deny it him? This is effectually urged in the same Chapter, Deut. 10.14.
But now when the Lord comes and asks no more At our hands but this, you shall love me, will you deny it him? This is effectually urged in the same Chapter, Deuteronomy 10.14.
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where Moses (marke the manner of urging it) had described to them what the Lord had done for them, that hee had brought them into that good land, &c. And now, saith he, what doth the Lord require of thee for all this,
where Moses (mark the manner of urging it) had described to them what the Lord had done for them, that he had brought them into that good land, etc. And now, Says he, what does the Lord require of thee for all this,
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but onely this, that thou love the Lord thy God? As if hee should say, the Lord might aske much more at thy hands;but only this, that thou love the Lord thy God? As if he should say, the Lord might ask much more At thy hands;
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if he had, thou hadst no reason to deny it; but all that hee requires is that thou love him:
if he had, thou Hadst no reason to deny it; but all that he requires is that thou love him:
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and wilt thou denie this unto him?
and wilt thou deny this unto him?
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Besides, consider who it is that hath planted this loue in the heart, is it not the Lord that giues thee this very affection? And when he calls for this love againe at thy hands, doth hee call for more than his owne? Shall hee not gather the grapes of his owne Vineyard? and shall he not eate the fruite of his owne Orchard? Hath not hee planted in us these affections? and ought they not to be returned to him, to serve him and to pitch on him?
Beside, Consider who it is that hath planted this love in the heart, is it not the Lord that gives thee this very affection? And when he calls for this love again At thy hands, does he call for more than his own? Shall he not gather the grapes of his own Vineyard? and shall he not eat the fruit of his own Orchard? Hath not he planted in us these affections? and ought they not to be returned to him, to serve him and to pitch on him?
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Besides consider, you are engaged to love the Lord, and that should be a great motive to us: in Iosh. 24.12. You are witnesses that you have chosen the Lord this day to serve him:
Beside Consider, you Are engaged to love the Lord, and that should be a great motive to us: in Joshua 24.12. You Are Witnesses that you have chosen the Lord this day to serve him:
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And they said, we are witnesses: that is Iosuahs speach to the people:And they said, we Are Witnesses: that is Iosuahs speech to the people:
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As if hee should say to them, you are not now to choose, you are now engaged, you cannot goe backe, you have professed you have chosen the Lord to serve him,
As if he should say to them, you Are not now to choose, you Are now engaged, you cannot go back, you have professed you have chosen the Lord to serve him,
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therefore you are witnesses against your selves.
Therefore you Are Witnesses against your selves.
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So I may say to every man that heares mee, you are engaged to love the Lord:
So I may say to every man that hears me, you Are engaged to love the Lord:
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Why? Because you have chosen him for your husband, you are baptized in his name, you have taken him for your Master,
Why? Because you have chosen him for your husband, you Are baptised in his name, you have taken him for your Master,
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and for your Father, therefore he may challenge it at your hands as right, for he is your Father:
and for your Father, Therefore he may challenge it At your hands as right, for he is your Father:
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and where is his honour then? He is your Master, and where is his feare then? That is, you are engaged, he may challenge it justly, you are his, hee hath bought you,
and where is his honour then? He is your Master, and where is his Fear then? That is, you Are engaged, he may challenge it justly, you Are his, he hath bought you,
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yea he hath overbought you, hee hath paid a price more worth than we, hee hath bought us with his blood:
yea he hath overbought you, he hath paid a price more worth than we, he hath bought us with his blood:
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And what hath hee bought us for but to be his, that is, to love him? Therefore when we love him not, wee robbe God of our selves, we doe an unnaturall thing, it is treachery and injustice in us.
And what hath he bought us for but to be his, that is, to love him? Therefore when we love him not, we rob God of our selves, we do an unnatural thing, it is treachery and injustice in us.
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As you know, it is one thing in a woman that is free from an husband to neglect a man that is a friend,
As you know, it is one thing in a woman that is free from an husband to neglect a man that is a friend,
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but when she hath engaged her selfe, and the match is made, now it is adultery:
but when she hath engaged her self, and the match is made, now it is adultery:
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So every one of us that loves not the Lord, sinnes the more, because he is engaged to him:
So every one of us that loves not the Lord, Sins the more, Because he is engaged to him:
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Deut. 32.13, Thou forsookest the strong God of thy salvation, thou forsakest him to whom thou art engaged, he is the strong God of thy salvation, he hath done thus and thus for thee. Deuteronomy 32.13, Thou forsookest the strong God of thy salvation, thou forsakest him to whom thou art engaged, he is the strong God of thy salvation, he hath done thus and thus for thee.
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Therefore consider this, for seeing you have such an affection as love is, you must bestow it somewhere, somewhat you must love:
Therefore Consider this, for seeing you have such an affection as love is, you must bestow it somewhere, somewhat you must love:
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and you must know againe it is the best thing you have to bestow, for that commands all in you;
and you must know again it is the best thing you have to bestow, for that commands all in you;
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and where will you bestow it? Can you finde any creature upon whom to bestow it rather than the Lord? Will you bestow it upon any man? The Lord exceedes them,
and where will you bestow it? Can you find any creature upon whom to bestow it rather than the Lord? Will you bestow it upon any man? The Lord exceeds them,
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as David saith, Who among the gods is like thee? That is, take the most excellent among them, that therefore are reckoned as gods,
as David Says, Who among the God's is like thee? That is, take the most excellent among them, that Therefore Are reckoned as God's,
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yet who among them is like unto thee? or whom will you bestow your love upon, your wealth,
yet who among them is like unto thee? or whom will you bestow your love upon, your wealth,
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or your pleasures or your phantasies? You must thinke the Lord will take this exceeding evill at your hands, that you should bestow this affection elsewhere than on him whom you are engaged unto, to whom you are bound so much, who hath done so much for you.
or your pleasures or your fantasies? You must think the Lord will take this exceeding evil At your hands, that you should bestow this affection elsewhere than on him whom you Are engaged unto, to whom you Are bound so much, who hath done so much for you.
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But that which moves us most is particulars, if a man consider what the Lord hath done for him in particular, remember what passage hath beene betweene the Lord and you from the beginning of your youth.
But that which moves us most is particulars, if a man Consider what the Lord hath done for him in particular, Remember what passage hath been between the Lord and you from the beginning of your youth.
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Ier. 2. Neither said they where is the Lord that brought you out of the land of Egypt through the wildernesse: Jeremiah 2. Neither said they where is the Lord that brought you out of the land of Egypt through the Wilderness:
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I remember thee from the land of Egypt, &c. That is, let a man consider Gods particular dealing with him,I Remember thee from the land of Egypt, etc. That is, let a man Consider God's particular dealing with him,
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for when the Lord would stirre up David, and melt his heart, and bring it to a kindly sorrow for his sinnes, he takes that course: 2 Sam. 12.7. it is Nathans speech to him, saith he, Did not the Lord doe thus and thus? Did hee not make thee King of Iudah and Israel? Did not he give thy Masters wives and thy Masters houses into thy bosome? And if that had not been enough, he would have done thus and thus.
for when the Lord would stir up David, and melt his heart, and bring it to a kindly sorrow for his Sins, he Takes that course: 2 Sam. 12.7. it is Nathans speech to him, Says he, Did not the Lord do thus and thus? Did he not make thee King of Iudah and Israel? Did not he give thy Masters wives and thy Masters houses into thy bosom? And if that had not been enough, he would have done thus and thus.
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So let every man recount the particular kindnesses and mercies he hath received from the Lord;
So let every man recount the particular Kindnesses and Mercies he hath received from the Lord;
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and when we consider that it is he that doth all, that it is he that feedes us, that it is he that clothes us, we have not a nights sleepe but he gives it to us, we have not a blessing but it is from his hand, there is not a judgement that wee escape but it is through his providence:
and when we Consider that it is he that does all, that it is he that feeds us, that it is he that clothes us, we have not a nights sleep but he gives it to us, we have not a blessing but it is from his hand, there is not a judgement that we escape but it is through his providence:
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I say the consideration of these particulars should be as so many sparkes, to breede in us a flame of love towards the Lord, to thinke with your selves when you have done all,
I say the consideration of these particulars should be as so many sparks, to breed in us a flame of love towards the Lord, to think with your selves when you have done all,
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how unreasonable a thing it is, how unequall a thing that you should forget this God, that you should never thinke on him, that you should not love him, hee that hath done thus much for you.
how unreasonable a thing it is, how unequal a thing that you should forget this God, that you should never think on him, that you should not love him, he that hath done thus much for you.
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And last of all consider, that the Lord loves you, for that is the greatest motive to winne us to love him; And last of all Consider, that the Lord loves you, for that is the greatest motive to win us to love him;
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for as fire begets fire, so love begets love. This was the cause that Paul loved the Lord, Gal. 2.20.
for as fire begets fire, so love begets love. This was the cause that Paul loved the Lord, Gal. 2.20.
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He that loved mee, and gaue himselfe for me, saith he, I will not live any more to my selfe, He that loved me, and gave himself for me, Says he, I will not live any more to my self,
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but to him, he hath loved me, and gave himselfe for me, he hath loved me:
but to him, he hath loved me, and gave himself for me, he hath loved me:
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and there was that testimony of his love, hee gave himselfe.
and there was that testimony of his love, he gave himself.
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I say consider this love of the Lord, and let this beget in you a reciprocall affection towards him:
I say Consider this love of the Lord, and let this beget in you a reciprocal affection towards him:
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Put all together, and consider the Lord is worthy to be beloved, that he that is so great sues to you for your love, that he that is God, that planted that love in your hearts,
Put all together, and Consider the Lord is worthy to be Beloved, that he that is so great sues to you for your love, that he that is God, that planted that love in your hearts,
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and therefore hee doth but call for his owne, that hee that hath done you so many kindnesses, that you are so engaged to him, that you are now bound unto, you are not now to chuse;
and Therefore he does but call for his own, that he that hath done you so many Kindnesses, that you Are so engaged to him, that you Are now bound unto, you Are not now to choose;
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at the least come to this, to say hee is worthy to be beloved, bring your hearts to this, to desire to love him.
At the least come to this, to say he is worthy to be Beloved, bring your hearts to this, to desire to love him.
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You will say, we may desire long enough, but how shall we be able to doe it?
You will say, we may desire long enough, but how shall we be able to do it?
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I will tell you in a word, and so conclude.
I will tell you in a word, and so conclude.
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First, you must pray for it, it is a lovely suite, when we come to the Lord and tell him, that we desire to love him, that we would faine doe it if we could, and beseech him not to deny us that request, that we know is according to his will:
First, you must pray for it, it is a lovely suit, when we come to the Lord and tell him, that we desire to love him, that we would feign do it if we could, and beseech him not to deny us that request, that we know is according to his will:
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doe you thinke that the Lord will refuse you in that case, especially if you begge it importunately at his hands?
do you think that the Lord will refuse you in that case, especially if you beg it importunately At his hands?
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For if you object and say, we have prayed and have not obtained it; know, that to love the Lord is a precious thing:
For if you Object and say, we have prayed and have not obtained it; know, that to love the Lord is a precious thing:
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and therefore the Apostle reckons it so.
and Therefore the Apostle reckons it so.
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You will say, How doth this prayer doe it? I say that it doth it partly by obtaining at Gods hands;
You will say, How does this prayer do it? I say that it does it partly by obtaining At God's hands;
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for when you crie earnestly, hee cannot denie you: for when you cry earnestly, he cannot deny you:
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But as he did with the lame and the blinde when they were importunate, hee never neglected any but healed them.
But as he did with the lame and the blind when they were importunate, he never neglected any but healed them.
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When you crie to the Lord, and say, I would faine love thee, but I cannot, will hee not be as willing to heale thy soule, to give thee legges to runne after him,
When you cry to the Lord, and say, I would feign love thee, but I cannot, will he not be as willing to heal thy soul, to give thee legs to run After him,
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and eyes to see him, as he was to heale the lame and the blinde, certainly he will not denie thee.
and eyes to see him, as he was to heal the lame and the blind, Certainly he will not deny thee.
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But besides that, prayer doth it, because it brings us to converse and to have communion with him;
But beside that, prayer does it, Because it brings us to converse and to have communion with him;
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by prayer wee are familiar with God, by that meanes love growes betweene us: as you know when you converse with men, it is a means to get love.
by prayer we Are familiar with God, by that means love grows between us: as you know when you converse with men, it is a means to get love.
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Againe, prayer doth it, because when wee are much in calling upon God, the Lord delights to shew himselfe to such a man,
Again, prayer does it, Because when we Are much in calling upon God, the Lord delights to show himself to such a man,
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yea at such a time, for the most part, as hee shewed himselfe to Christ when he was praying,
yea At such a time, for the most part, as he showed himself to christ when he was praying,
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as he did to Moses, and to Cornelius and others. And againe, prayer it exerciseth this love, it blowes up the sparke of this love,
as he did to Moses, and to Cornelius and Others. And again, prayer it Exerciseth this love, it blows up the spark of this love,
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and makes a flame of it; therefore much prayer begets much love:
and makes a flame of it; Therefore much prayer begets much love:
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If you would be abundant in love, be fervent and frequent in this dutie of prayer, pray much and you shall finde this effect of it, it will beget love in you:
If you would be abundant in love, be fervent and frequent in this duty of prayer, pray much and you shall find this Effect of it, it will beget love in you:
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You will say prayer is a generall meanes for other things: Why doe you put it as a peculiar meanes to get love?
You will say prayer is a general means for other things: Why do you put it as a peculiar means to get love?
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The reason is, because love in an especiall manner is a gift of the Spirit, a fruite of the holie Ghost; The reason is, Because love in an especial manner is a gift of the Spirit, a fruit of the holy Ghost;
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and it is true, it must be a peculiar worke of the Spirit to beget love.
and it is true, it must be a peculiar work of the Spirit to beget love.
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It is true, faith comes by hearing, and hearing begets faith, it is done likewise by the Spirit;
It is true, faith comes by hearing, and hearing begets faith, it is done likewise by the Spirit;
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but love is more peculiarly than other graces, the gift of the holie Ghost.
but love is more peculiarly than other graces, the gift of the holy Ghost.
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And therefore 2 Thess. 4. saith the Apostle, You are taught of God to love one another:
And Therefore 2 Thess 4. Says the Apostle, You Are taught of God to love one Another:
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That is, it is such a thing as God teacheth, or else our teaching will never doe it:
That is, it is such a thing as God Teaches, or Else our teaching will never do it:
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that which he saith of love to the brethren, we may say of the love of God;
that which he Says of love to the brothers, we may say of the love of God;
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the Lord hath put love into man, man loves many times, and knowes not why, many times he hath reason that he should love,
the Lord hath put love into man, man loves many times, and knows not why, many times he hath reason that he should love,
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and yet he cannot, because it is a peculiar gift of God.
and yet he cannot, Because it is a peculiar gift of God.
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That naturall affection for a man to love his children, all the world cannot doe it, all the arguments in the world cannot perswade a man:
That natural affection for a man to love his children, all the world cannot do it, all the Arguments in the world cannot persuade a man:
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for if arguments could doe it, we might perswade others to doe so; but none can love so as the father doth his childe:
for if Arguments could do it, we might persuade Others to doe so; but none can love so as the father does his child:
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and why? but because the Lord workes that in men.
and why? but Because the Lord works that in men.
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So the love of God is a peculiar worke of the holy Ghost, none are able to love Iesus,
So the love of God is a peculiar work of the holy Ghost, none Are able to love Iesus,
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but hee in whom the Lord hath wrought it, in whom the holy Ghost hath planted this affection:
but he in whom the Lord hath wrought it, in whom the holy Ghost hath planted this affection:
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Therefore the way to get it is earnestly to pray, to acknowledge the power of the holy Ghost, to goe to him,
Therefore the Way to get it is earnestly to pray, to acknowledge the power of the holy Ghost, to go to him,
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and say, Lord I am not able to doe it: this acknowledgement of the power of the holy Ghost is the way to prevaile.
and say, Lord I am not able to do it: this acknowledgement of the power of the holy Ghost is the Way to prevail.
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Besides, you know the power of God is so transcendent beyond the pitch of our nature, that except the holy Ghost worke more than nature, we shall never be brought together in agreeablenesse and sutablenesse, wee are no more able to love the Lord,
Beside, you know the power of God is so transcendent beyond the pitch of our nature, that except the holy Ghost work more than nature, we shall never be brought together in agreeableness and suitableness, we Are no more able to love the Lord,
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than colde water is able to heate it selfe:
than cold water is able to heat it self:
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there must be somewhat to breede heate in that water, so the holy Ghost must breed that fire of love in us, it must be kindled from heaven,
there must be somewhat to breed heat in that water, so the holy Ghost must breed that fire of love in us, it must be kindled from heaven,
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or else we shall never have it.
or Else we shall never have it.
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Secondly, another speciall meanes to enable you to love the Lord, is to consider your owne condition, to consider your sinnes, what you are, what hearts you have,
Secondly, Another special means to enable you to love the Lord, is to Consider your own condition, to Consider your Sins, what you Are, what hearts you have,
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and what lives you have lead? You will say, how doth this beget love?
and what lives you have led? You will say, how does this beget love?
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Yes, this is a great meanes: Yes, this is a great means:
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Mary loved much, because much was forgiven her, that is, Mary Magdalen had great sense of her sinnes, the Lord had opened her eyes to see what a one shee had beene, what sinnes she had committed:Marry loved much, Because much was forgiven her, that is, Marry Magdalen had great sense of her Sins, the Lord had opened her eyes to see what a one she had been, what Sins she had committed:
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And because she had that sense of her sinnes, her eyes were open to see her owne vilenesse:
And Because she had that sense of her Sins, her eyes were open to see her own vileness:
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thence it is, saith he, she loved much.
thence it is, Says he, she loved much.
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For when we are humble and poore in spirit, when we are little in our owne eyes,
For when we Are humble and poor in Spirit, when we Are little in our own eyes,
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then the Lord will come and shew mercy on us;
then the Lord will come and show mercy on us;
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when a man shall see his sinne, and shall thinke with himselfe, I am worthy to be destroyed, I can expect nothing but death,
when a man shall see his sin, and shall think with himself, I am worthy to be destroyed, I can expect nothing but death,
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then the Lord shall come sodainly as it were, and shall tell us you shall live,
then the Lord shall come suddenly as it were, and shall tell us you shall live,
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and shall reconcile himselfe to us, this will command love.
and shall reconcile himself to us, this will command love.
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We shall never receive the Gospell as to love Christ, till we come to poverty of spirit, till we be thus humbled:
We shall never receive the Gospel as to love christ, till we come to poverty of Spirit, till we be thus humbled:
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as in the first of Luke, it is the speech of Mary, My soule doth magnifie the Lord:
as in the First of Lycia, it is the speech of Marry, My soul does magnify the Lord:
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and why? because he had respect to the poore estate of his handmaiden: When she was little in her owne eyes, and made no account of her selfe,
and why? Because he had respect to the poor estate of his handmaiden: When she was little in her own eyes, and made no account of her self,
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and thought not her selfe worthy to be looked after, the Lord comes and takes her,
and Thought not her self worthy to be looked After, the Lord comes and Takes her,
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and vouchsafes her such an honour as to cause his owne Sonne to be borne of her:
and vouchsafes her such an honour as to cause his own Son to be born of her:
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now she could not holde, but that was it that enflamed her heart with love to the Lord, my soule doth magnifie the Lord,
now she could not hold, but that was it that inflamed her heart with love to the Lord, my soul does magnify the Lord,
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because he had respect to the poore estate of his handmaid:
Because he had respect to the poor estate of his handmaid:
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So wee see in David, you never finde a greater expression of love in David, than at that time when hee was most humbled,
So we see in David, you never find a greater expression of love in David, than At that time when he was most humbled,
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when the Prophet came to him and tolde him what the Lord would doe for him, that he would build him and house;
when the Prophet Come to him and told him what the Lord would do for him, that he would built him and house;
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David begins to consider what he was, what is David, saith he, What am I,David begins to Consider what he was, what is David, Says he, What am I,
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or what is my fathers house? That is, I am but a poore miserable man, I am but thus borne, what have I done that the Lord should respect me so farre? If David had not beene so little and so vile in his owne eyes, those great mercies had never so wrought on his heart.
or what is my Father's house? That is, I am but a poor miserable man, I am but thus born, what have I done that the Lord should respect me so Far? If David had not been so little and so vile in his own eyes, those great Mercies had never so wrought on his heart.
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And therefore I say, the way to make us abundant in love is to consider our sinnes, to be humbled, to consider what wee are,
And Therefore I say, the Way to make us abundant in love is to Consider our Sins, to be humbled, to Consider what we Are,
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and to conceive from thence the kindnesse of the Lord:
and to conceive from thence the kindness of the Lord:
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you know how it affected Saul when hee came into the hands of David, that he had power to kill him, he considered what he had done to Dauid, how he had used himselfe to him,
you know how it affected Saul when he Come into the hands of David, that he had power to kill him, he considered what he had done to David, how he had used himself to him,
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and he saw Dauids kindnesse againe to him, but unexpected and undeserved it was, it melted his heart, it dissolved him into teares.
and he saw David kindness again to him, but unexpected and undeserved it was, it melted his heart, it dissolved him into tears.
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So the love of the Lord, when we consider how we have behaved our selves to him,
So the love of the Lord, when we Consider how we have behaved our selves to him,
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and yet he hath offered us peace, and yet he saith, Returne and I will forgive you, I say, this would worke on the hardest heart:
and yet he hath offered us peace, and yet he Says, Return and I will forgive you, I say, this would work on the Hardest heart:
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And therefore consider your sinnes, it is not enough to say I am a sinner, perhaps you are ready to doe so:
And Therefore Consider your Sins, it is not enough to say I am a sinner, perhaps you Are ready to do so:
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But come to particular sinnes, consider wherein you have offended the Lord, say you have done thus and thus,
But come to particular Sins, Consider wherein you have offended the Lord, say you have done thus and thus,
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as Paul reasons with himselfe, I was a blasphemer, I was a persecuter, an oppressour, and yet the Lord had mercy on mee:
as Paul Reasons with himself, I was a blasphemer, I was a Persecutor, an oppressor, and yet the Lord had mercy on me:
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so be ready to say, I have committed such and such sinnes, it may be uncleannesse, it may be Sabbath-breaking and swearing, &c. yet the Lord hath beene mercifull or willing to receive me to mercy: as that place, Ier. 3.1.
so be ready to say, I have committed such and such Sins, it may be uncleanness, it may be Sabbath-breaking and swearing, etc. yet the Lord hath been merciful or willing to receive me to mercy: as that place, Jeremiah 3.1.
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If a mans wife play the harlot, will hee returne to her? No, he will put her away, If a men wife play the harlot, will he return to her? No, he will put her away,
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and give her a Bill of Divorcement: but you have done it, and done it oft, and with many lovers;
and give her a Bill of Divorcement: but you have done it, and done it oft, and with many lovers;
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and yet returne againe to mee, saith the Lord:
and yet return again to me, Says the Lord:
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So I say, when Christ shall come to you, when you have committed such and such sinnes,
So I say, when christ shall come to you, when you have committed such and such Sins,
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and the Lord shall say to you, though you have done this, though you have done it often,
and the Lord shall say to you, though you have done this, though you have done it often,
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yet returne again to me, and I will receive you to mercie: I say, this should melt our hearts, and cause us to love the Lord.
yet return again to me, and I will receive you to mercy: I say, this should melt our hearts, and cause us to love the Lord.
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I should come to the third, that is, to beseech the Lord to shew his owne selfe to you:
I should come to the third, that is, to beseech the Lord to show his own self to you:
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for indeede wee shall never come to love him till the Lord shew himselfe to us. for indeed we shall never come to love him till the Lord show himself to us.
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It is one thing when we preach him to you, and it is another when the Lord shewes himselfe:
It is one thing when we preach him to you, and it is Another when the Lord shows himself:
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For as the Sunne is not seene but by his owne light, there is no way in the world to see the Sunne, all the candles, all the torches cannot doe it,
For as the Sun is not seen but by his own Light, there is no Way in the world to see the Sun, all the Candles, all the Torches cannot do it,
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except the Sunne shew it selfe:
except the Sun show it self:
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So I say of the Lord, all the Preachers in the world, though they should speake with the tongues of Angels, they were not able to shew the Lord Christ Iesus what hee is:
So I say of the Lord, all the Preachers in the world, though they should speak with the tongues of Angels, they were not able to show the Lord christ Iesus what he is:
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but if the Lord shew his owne selfe to you, if he open the cloud and shew you his glory,
but if the Lord show his own self to you, if he open the cloud and show you his glory,
cc-acp cs dt n1 vvi po31 d n1 p-acp pn22, cs pns31 vvb dt n1 cc vvi pn22 po31 n1,
(18) sermon (DIV2)
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and the light of his countenance, then you shall know the Lord after another manner than we can shew him to you, with another knowledge more effectually:
and the Light of his countenance, then you shall know the Lord After Another manner than we can show him to you, with Another knowledge more effectually:
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(18) sermon (DIV2)
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4918
And when you have seene him thus, you shall love him, without this you shall not love him.
And when you have seen him thus, you shall love him, without this you shall not love him.
cc c-crq pn22 vhb vvn pno31 av, pn22 vmb vvi pno31, p-acp d pn22 vmb xx vvi pno31.
(18) sermon (DIV2)
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And therefore pray the Lord to shew himselfe to you, as it was Moses prayer, Exod. 33, Shew me thy glory. What is that? That is, Lord shew me thy excellency which is exceeding glorious:
And Therefore pray the Lord to show himself to you, as it was Moses prayer, Exod 33, Show me thy glory. What is that? That is, Lord show me thy excellency which is exceeding glorious:
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(18) sermon (DIV2)
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You must thinke Moses asked not this in vaine, it was for some purpose, hee asked not meerely to satisfie his fancie,
You must think Moses asked not this in vain, it was for Some purpose, he asked not merely to satisfy his fancy,
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(18) sermon (DIV2)
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4921
for the Lord would not then have heard him:
for the Lord would not then have herd him:
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(18) sermon (DIV2)
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But what did he aske it for? Surely that he might love the Lord the more, by knowing him better.
But what did he ask it for? Surely that he might love the Lord the more, by knowing him better.
cc-acp q-crq vdd pns31 vvi pn31 p-acp? np1 cst pns31 vmd vvi dt n1 dt av-dc, p-acp vvg pno31 av-jc.
(18) sermon (DIV2)
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And when Moses came to aske it at the hands of the Lord, he did assent, he proclaimed, that is, hee revealed himselfe more than ever he did before.
And when Moses Come to ask it At the hands of the Lord, he did assent, he proclaimed, that is, he revealed himself more than ever he did before.
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(18) sermon (DIV2)
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So I say to every one of you, if you be earnest with the Lord, desire him to shew you his excellencie, that you might love him more, serve him more,
So I say to every one of you, if you be earnest with the Lord, desire him to show you his excellency, that you might love him more, serve him more,
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(18) sermon (DIV2)
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4925
and feare him more, he could deny you no more than he did Moses: for you must thinke, that this is no extraordinary thing for the Lord to shew himselfe.
and Fear him more, he could deny you no more than he did Moses: for you must think, that this is no extraordinary thing for the Lord to show himself.
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(18) sermon (DIV2)
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That which hee did miraculously to Stephen, when he opened the heavens, and shewed himselfe to the outward view, that hee doth ordinarily to the Saints, hee shewes himselfe to their mindes and inward affections.
That which he did miraculously to Stephen, when he opened the heavens, and showed himself to the outward view, that he does ordinarily to the Saints, he shows himself to their minds and inward affections.
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(18) sermon (DIV2)
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4927
When wee preach at any time, except the Lord shew himselfe to you at that time,
When we preach At any time, except the Lord show himself to you At that time,
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(18) sermon (DIV2)
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then our preaching is in vaine:
then our preaching is in vain:
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(18) sermon (DIV2)
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4929
for the word that we speake is but a dead letter, it will worke no more upon you,
for the word that we speak is but a dead Letter, it will work no more upon you,
c-acp dt n1 cst pns12 vvb vbz p-acp dt j n1, pn31 vmb vvi av-dx dc p-acp pn22,
(18) sermon (DIV2)
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4930
than a dead thing that hath no efficacy.
than a dead thing that hath no efficacy.
cs dt j n1 cst vhz dx n1.
(18) sermon (DIV2)
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4931
But when the Spirit goes with the word, and hee openeth to you the thing that we speake, then it is effectuall.
But when the Spirit Goes with the word, and he Openeth to you the thing that we speak, then it is effectual.
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(18) sermon (DIV2)
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4932
Therefore Paul to the Ephesians, when he had opened those great mysteries, hee concludes with this:
Therefore Paul to the Ephesians, when he had opened those great Mysteres, he concludes with this:
av np1 p-acp dt np1, c-crq pns31 vhd vvn d j n2, pns31 vvz p-acp d:
(18) sermon (DIV2)
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4933
The Lord give you the Spirit of wisedome and revelation, to enlighten the eyes of your understanding, that you may know what the hope of your calling is, The Lord give you the Spirit of Wisdom and Revelation, to enlighten the eyes of your understanding, that you may know what the hope of your calling is,
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(18) sermon (DIV2)
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4934
and what is the glorious inheritance of the Saints, &c. As if he should say, when I have said all this, it is nothing, it will not doe it;and what is the glorious inheritance of the Saints, etc. As if he should say, when I have said all this, it is nothing, it will not do it;
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(18) sermon (DIV2)
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4935
but he beseecheth the Lord to give them the Spirit of revelation, and then it is done.
but he Beseecheth the Lord to give them the Spirit of Revelation, and then it is done.
cc-acp pns31 vvz dt n1 pc-acp vvi pno32 dt n1 pp-f n1, cc av pn31 vbz vdn.
(18) sermon (DIV2)
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4936
And so to conclude all, when we have said all we can to move you to love the Lord, it is all nothing except the Lord give you that Spirit of wisedome and revelation to open your eyes to see what is the exceeding greatnesse and excellency of his power. FINIS.
And so to conclude all, when we have said all we can to move you to love the Lord, it is all nothing except the Lord give you that Spirit of Wisdom and Revelation to open your eyes to see what is the exceeding greatness and excellency of his power. FINIS.
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(18) sermon (DIV2)
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4937
THE THIRD SERMON. GALLAT. 5.6.
THE THIRD SERMON. GALATIA. 5.6.
dt ord n1. n1. crd.
(19) sermon (DIV2)
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4938
For in Iesus Christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by Love.
For in Iesus christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which works by Love.
p-acp p-acp np1 np1, dx n1 vvz d n1, ccx n1, cc-acp n1 r-crq vvz p-acp n1.
(19) sermon (DIV2)
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4939
OVT of these words we have formerly delivered this point to you, that, Wh• soever loveth not is not in Christ.
OUT of these words we have formerly Delivered this point to you, that, Wh• soever loves not is not in christ.
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(19) sermon (DIV2)
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4940
The last thing (in the prosecution of this point) was the meanes whereby this love is wrought in our hearts, which we did not then finish, notwithstanding we will not proceed in it at this time,
The last thing (in the prosecution of this point) was the means whereby this love is wrought in our hearts, which we did not then finish, notwithstanding we will not proceed in it At this time,
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(19) sermon (DIV2)
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4941
but rather al••r the matter, and doe that which I did not then intend;
but rather al••r the matter, and do that which I did not then intend;
cc-acp av-c vvb dt n1, cc vdb d r-crq pns11 vdd xx av vvi;
(19) sermon (DIV2)
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4942
because there are many this day that are to receive the Sacrament, and you know when we come to receive the Sacrament, our chiefe businesse is to examine our selves.
Because there Are many this day that Are to receive the Sacrament, and you know when we come to receive the Sacrament, our chief business is to examine our selves.
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(19) sermon (DIV2)
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4943
Let every man examine himselfe, and so let him eate of this bread and drinke of this cup. Let every man examine himself, and so let him eat of this bred and drink of this cup.
vvb d n1 vvi px31, cc av vvb pno31 vvi pp-f d n1 cc n1 pp-f d n1.
(19) sermon (DIV2)
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4944
We have often pressed to you the necessitie of these two things:
We have often pressed to you the necessity of these two things:
pns12 vhb av vvn p-acp pn22 dt n1 pp-f d crd n2:
(19) sermon (DIV2)
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4945
First, that you may not omit the Sacrament when it is administred in the Congregation whereof you are members: First, that you may not omit the Sacrament when it is administered in the Congregation whereof you Are members:
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(19) sermon (DIV2)
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4946
for if they were to be cut off from the people that neglected the Passeover, why should not this be accounted a greater sinne,
for if they were to be Cut off from the people that neglected the Passover, why should not this be accounted a greater sin,
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(19) sermon (DIV2)
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4947
and to deserve a greater punishment, to neglect the receiving of the Lords Supper, which is come in the place of the Passeover,
and to deserve a greater punishment, to neglect the receiving of the lords Supper, which is come in the place of the Passover,
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(19) sermon (DIV2)
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4948
and is farre beyond it?
and is Far beyond it?
cc vbz av-j p-acp pn31?
(19) sermon (DIV2)
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4949
First, because it is more cleare, and it is more cleare because the doctrine is more cleare; First, Because it is more clear, and it is more clear Because the Doctrine is more clear;
ord, c-acp pn31 vbz av-dc j, cc pn31 vbz av-dc j c-acp dt n1 vbz av-dc j;
(19) sermon (DIV2)
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4950
for it doth more lively represent Christ now exhibited in the flesh, than that which onely represented Christ which was then to come.
for it does more lively represent christ now exhibited in the Flesh, than that which only represented christ which was then to come.
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(19) sermon (DIV2)
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4951
And secondly, because the mercie that you are now to remember is your redemption from sinne and from hell, a greater mercie than that which they were to remember in the Passeover, which was their deliverance out of Egypt, (though that was not all) therefore the neglecting of this must neeedes be a greater sinne than the neglecting of that.
And secondly, Because the mercy that you Are now to Remember is your redemption from sin and from hell, a greater mercy than that which they were to Remember in the Passover, which was their deliverance out of Egypt, (though that was not all) Therefore the neglecting of this must neeedes be a greater sin than the neglecting of that.
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(19) sermon (DIV2)
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4952
Now you see how strictly God layeth a charge upon them, that no man should omit the Passeover,
Now you see how strictly God Layeth a charge upon them, that no man should omit the Passover,
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(19) sermon (DIV2)
699
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4953
unlesse sicknesse or a journey hindred him.
unless sickness or a journey hindered him.
cs n1 cc dt n1 vvd pno31.
(19) sermon (DIV2)
699
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4954
Now consider this you that have beene negligent in comming to this holy Sacrament, for it is a great sinne,
Now Consider this you that have been negligent in coming to this holy Sacrament, for it is a great sin,
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(19) sermon (DIV2)
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4955
and provokes God to anger when he shall see that this ordinance which himselfe hath instituted,
and provokes God to anger when he shall see that this Ordinance which himself hath instituted,
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(19) sermon (DIV2)
699
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4956
and which he hath laid such a charge upon you to doe is neglected?
and which he hath laid such a charge upon you to do is neglected?
cc r-crq pns31 vhz vvn d dt n1 p-acp pn22 pc-acp vdi vbz vvn?
(19) sermon (DIV2)
699
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4957
Besides, doe you thinke it is a sinne to neglect comming to the word? and is it not as much to neglect this ordinance?
Beside, do you think it is a sin to neglect coming to the word? and is it not as much to neglect this Ordinance?
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(19) sermon (DIV2)
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4958
Besides, doe we not neede all helpes of grace? and is not this among the maine helpes.
Beside, do we not need all helps of grace? and is not this among the main helps.
a-acp, vdb pns12 xx vvi d n2 pp-f n1? cc vbz xx d p-acp dt j n2.
(19) sermon (DIV2)
701
Page 59
4959
Againe, as you ought not to omit it, so to come negligently to it, to come without examination, to come without a more solemne and extraordinary renewing of your repentance is to receive the Sacrament unworthily, to eate and drinke judgement and damnation to your selves.
Again, as you ought not to omit it, so to come negligently to it, to come without examination, to come without a more solemn and extraordinary renewing of your Repentance is to receive the Sacrament unworthily, to eat and drink judgement and damnation to your selves.
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(19) sermon (DIV2)
702
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4960
Now there are two sorts that receive the Sacrament unworthily. First, those that are not yet in Christ. Now there Are two sorts that receive the Sacrament unworthily. First, those that Are not yet in christ.
av pc-acp vbr crd n2 cst vvb dt n1 av-j. ord, d cst vbr xx av p-acp np1.
(19) sermon (DIV2)
702
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4961
Secondly, those that are within the covenant, but yet come remissely and negligently, and take not that care they should in examining their hearts:
Secondly, those that Are within the Covenant, but yet come remissly and negligently, and take not that care they should in examining their hearts:
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(19) sermon (DIV2)
704
Page 59
4962
for though you ought to renew your repentance every day, yet in a more especiall manner you ought to doe it upon such an occasion.
for though you ought to renew your Repentance every day, yet in a more especial manner you ought to do it upon such an occasion.
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(19) sermon (DIV2)
704
Page 59
4963
As women doe in scowring their vessells, they make them cleane every day, but yet there are some certaine times wherein they scowre them more:
As women do in scouring their vessels, they make them clean every day, but yet there Are Some certain times wherein they scour them more:
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(19) sermon (DIV2)
704
Page 59
4964
so we should scoure our hearts in a more speciall manner upon this occasion.
so we should scour our hearts in a more special manner upon this occasion.
av pns12 vmd vvi po12 n2 p-acp dt av-dc j n1 p-acp d n1.
(19) sermon (DIV2)
704
Page 59
4965
Now because this is the businesse that wee haue to doe this day, we will therefore handle that more fully that we touched lightly before, which is this examination,
Now Because this is the business that we have to do this day, we will Therefore handle that more Fully that we touched lightly before, which is this examination,
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(19) sermon (DIV2)
704
Page 60
4966
whether we love the Lord Iesus or no: for if you love not the Lord Iesus, you are not in him;
whither we love the Lord Iesus or no: for if you love not the Lord Iesus, you Are not in him;
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(19) sermon (DIV2)
704
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4967
for whatsoever you doe availeth not, if you haue not faith and love.
for whatsoever you do availeth not, if you have not faith and love.
p-acp r-crq pn22 vdb vvz xx, cs pn22 vhb xx n1 cc n1.
(19) sermon (DIV2)
704
Page 60
4968
Therefore if you finde that you have not this love to Christ, that you are not rooted and grounded in love, you haue nothing to doe with Christ,
Therefore if you find that you have not this love to christ, that you Are not rooted and grounded in love, you have nothing to do with christ,
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(19) sermon (DIV2)
704
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4969
and if you have nothing to doe with him, you have nothing to doe with the Sacrament.
and if you have nothing to do with him, you have nothing to do with the Sacrament.
cc cs pn22 vhb pix pc-acp vdi p-acp pno31, pn22 vhb pix pc-acp vdi p-acp dt n1.
(19) sermon (DIV2)
704
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4970
And therefore we will shew you what properties of love we finde in the holy Scriptures.
And Therefore we will show you what properties of love we find in the holy Scriptures.
cc av pns12 vmb vvi pn22 r-crq n2 pp-f n1 pns12 vvb p-acp dt j n2.
(19) sermon (DIV2)
704
Page 60
4971
This is one property of love set downe in 1 Cor. 13. Love is bountifull, and seeketh not its owne things: This is one property of love Set down in 1 Cor. 13. Love is bountiful, and seeks not its own things:
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(19) sermon (DIV2)
705
Page 60
4972
that is, it is the nature of love to bestow readily and freely any thing a man hath to the party whom he loveth.
that is, it is the nature of love to bestow readily and freely any thing a man hath to the party whom he loves.
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(19) sermon (DIV2)
705
Page 60
4973
We see, Ioseph that loved Benjamin, as his love was more to him than to all the rest of his brethren,
We see, Ioseph that loved Benjamin, as his love was more to him than to all the rest of his brothers,
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(19) sermon (DIV2)
705
Page 60
4974
so he gave him a greater portion than the rest.
so he gave him a greater portion than the rest.
av pns31 vvd pno31 dt jc n1 cs dt n1.
(19) sermon (DIV2)
705
Page 60
4975
It is the nature of love to be bountifull, what a man loveth, hee cares not what he parts with to obtaine it.
It is the nature of love to be bountiful, what a man loves, he Cares not what he parts with to obtain it.
pn31 vbz dt n1 pp-f n1 pc-acp vbi j, r-crq dt n1 vvz, pns31 vvz xx r-crq pns31 vvz p-acp pc-acp vvi pn31.
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Herod cared not to have parted with halfe his kingdome, to please that inordinate affection of his.Herod cared not to have parted with half his Kingdom, to please that inordinate affection of his.
np1 vvd xx pc-acp vhi vvn p-acp n-jn po31 n1, pc-acp vvi d j n1 pp-f png31.
(19) sermon (DIV2)
705
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4977
The Converts in the Apostles time, how bountifull were they, laying all their goods at the Apostles feete? Zaccheus, when hee was converted,
The Converts in the Apostles time, how bountiful were they, laying all their goods At the Apostles feet? Zacchaeus, when he was converted,
dt vvz p-acp dt n2 n1, c-crq j vbdr pns32, vvg d po32 n2-j p-acp dt n2 n2? np1, c-crq pns31 vbds vvn,
(19) sermon (DIV2)
705
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4978
and his heart was inflamed with love to Christ, he would give halfe his goods to the poore.
and his heart was inflamed with love to christ, he would give half his goods to the poor.
cc po31 n1 vbds vvn p-acp n1 p-acp np1, pns31 vmd vvi av-jn po31 n2-j p-acp dt j.
(19) sermon (DIV2)
705
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4979
But in generall, it is a thing that you all know, that love is of a bountifull disposition.
But in general, it is a thing that you all know, that love is of a bountiful disposition.
cc-acp p-acp n1, pn31 vbz dt n1 cst pn22 d vvb, cst n1 vbz pp-f dt j n1.
(19) sermon (DIV2)
705
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4980
If you would know then whether you have this love to the Lord Iesus or no, consider whether you be ready to bestow any thing upon him,
If you would know then whither you have this love to the Lord Iesus or not, Consider whither you be ready to bestow any thing upon him,
cs pn22 vmd vvi av cs pn22 vhb d n1 p-acp dt n1 np1 cc xx, vvb cs pn22 vbb j pc-acp vvi d n1 p-acp pno31,
(19) sermon (DIV2)
705
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4981
whether you be ready to part with any thing for his sake.
whither you be ready to part with any thing for his sake.
cs pn22 vbb j pc-acp vvi p-acp d n1 p-acp po31 n1.
(19) sermon (DIV2)
705
Page 61
4982
David, when hee abounded with love to the Lord, you see how he expressed it in his provision for the Temple, you see how he exceeded in it, An hundred thousand shekels of golde, David, when he abounded with love to the Lord, you see how he expressed it in his provision for the Temple, you see how he exceeded in it, an hundred thousand shekels of gold,
np1, c-crq pns31 vvd p-acp n1 p-acp dt n1, pn22 vvb c-crq pns31 vvd pn31 p-acp po31 n1 p-acp dt n1, pn22 vvb c-crq pns31 vvd p-acp pn31, dt crd crd n2 pp-f n1,
(19) sermon (DIV2)
705
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4983
and a thousand thousand talents of silver: this, saith he, I have done according to my poverty:and a thousand thousand Talents of silver: this, Says he, I have done according to my poverty:
cc dt crd crd n2 pp-f n1: d, vvz pns31, pns11 vhb vdn vvg p-acp po11 n1:
(19) sermon (DIV2)
705
Page 61
4984
As if he had said, if I had beene able to doe more I would have done more,
As if he had said, if I had been able to do more I would have done more,
c-acp cs pns31 vhd vvn, cs pns11 vhd vbn j pc-acp vdi av-dc pns11 vmd vhi vdn av-dc,
(19) sermon (DIV2)
705
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4985
but this was as much as I could reach unto:
but this was as much as I could reach unto:
cc-acp d vbds p-acp d c-acp pns11 vmd vvi p-acp:
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705
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4986
herein hee shewed the greatnesse of his love to God in the greatnes of his bounty.
herein he showed the greatness of his love to God in the greatness of his bounty.
av pns31 vvd dt n1 pp-f po31 n1 p-acp np1 p-acp dt n1 pp-f po31 n1.
(19) sermon (DIV2)
705
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4987
Take it in the love which we have one to another: where a man loveth, he denieth nothing.
Take it in the love which we have one to Another: where a man loves, he Denieth nothing.
vvb pn31 p-acp dt n1 r-crq pns12 vhb crd p-acp n-jn: c-crq dt n1 vvz, pns31 vvz pix.
(19) sermon (DIV2)
705
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4988
Sampson, when he loved the harlot, he denied her nothing that she asked of him.Sampson, when he loved the harlot, he denied her nothing that she asked of him.
np1, c-crq pns31 vvd dt n1, pns31 vvd pno31 pix cst pns31 vvd pp-f pno31.
(19) sermon (DIV2)
705
Page 61
4989
If you love the Lord Iesus, examine your selves by this, are you ready to bestow any thing for his advantage? are you ready to take all opportunities to doe somewhat for his glory? consider how many opportunities you have had,
If you love the Lord Iesus, examine your selves by this, Are you ready to bestow any thing for his advantage? Are you ready to take all opportunities to do somewhat for his glory? Consider how many opportunities you have had,
cs pn22 vvb dt n1 np1, vvb po22 n2 p-acp d, vbr pn22 j pc-acp vvi d n1 p-acp po31 n1? vbr pn22 j pc-acp vvi d n2 pc-acp vdi av p-acp po31 n1? vvb c-crq d n2 pn22 vhb vhn,
(19) sermon (DIV2)
705
Page 61
4990
and might have had, wherein you might have expressed and manifested this love to the Lord Iesus.
and might have had, wherein you might have expressed and manifested this love to the Lord Iesus.
cc vmd vhi vhn, c-crq pn22 vmd vhi vvn cc vvn d n1 p-acp dt n1 np1.
(19) sermon (DIV2)
705
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4991
Might you not have done much to the setting of a powerfull Minister here and there? have you not had ability to doe it? would it not much advantage the glory of Iesus Christ to make bridges (as it were) for men to goe to heaven by,
Might you not have done much to the setting of a powerful Minister Here and there? have you not had ability to do it? would it not much advantage the glory of Iesus christ to make bridges (as it were) for men to go to heaven by,
vmd pn22 xx vhi vdn d p-acp dt n-vvg pp-f dt j n1 av cc a-acp? vhb pn22 xx vhd n1 pc-acp vdi pn31? vmd pn31 xx av-d vvi dt n1 pp-f np1 np1 pc-acp vvi n2 (c-acp pn31 vbdr) p-acp n2 pc-acp vvi p-acp n1 p-acp,
(19) sermon (DIV2)
705
Page 61
4992
and to make the high way that leadeth thither? A greater worke of mercy than these externall workes that appeare so glorious in the eyes of men:
and to make the high Way that leads thither? A greater work of mercy than these external works that appear so glorious in the eyes of men:
cc pc-acp vvi dt j n1 cst vvz av? dt jc n1 pp-f n1 cs d j n2 cst vvb av j p-acp dt n2 pp-f n2:
(19) sermon (DIV2)
705
Page 62
4993
to have blessed opportunities, and not to use them, because wee have straight hands and narrow hearts, is a signe we want love to Christ.
to have blessed opportunities, and not to use them, Because we have straight hands and narrow hearts, is a Signen we want love to christ.
pc-acp vhi vvn n2, cc xx pc-acp vvi pno32, c-acp pns12 vhb j n2 cc j n2, vbz dt n1 pns12 vvb n1 p-acp np1.
(19) sermon (DIV2)
705
Page 62
4994
In the passages of your life there is many a case, that if you were of a bountifull disposition, you might doe much good in.
In the passages of your life there is many a case, that if you were of a bountiful disposition, you might do much good in.
p-acp dt n2 pp-f po22 n1 a-acp vbz d dt n1, cst cs pn22 vbdr pp-f dt j n1, pn22 vmd vdi d j p-acp.
(19) sermon (DIV2)
706
Page 62
4995
You know what Paul saith, which was a great testimony of his love, Acts 20.24. My life (saith he) is not deare unto me, so I may doe any thing for Iesus Christ, so I may fulfill the course of my Ministery.
You know what Paul Says, which was a great testimony of his love, Acts 20.24. My life (Says he) is not deer unto me, so I may do any thing for Iesus christ, so I may fulfil the course of my Ministry.
pn22 vvb r-crq np1 vvz, r-crq vbds dt j n1 pp-f po31 n1, n2 crd. po11 n1 (vvz pns31) vbz xx j-jn p-acp pno11, av pns11 vmb vdi d n1 p-acp np1 np1, av pns11 vmb vvi dt n1 pp-f po11 n1.
(19) sermon (DIV2)
706
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4996
So examine your selves whether you can say thus upon any occasion;
So examine your selves whither you can say thus upon any occasion;
av vvi po22 n2 cs pn22 vmb vvi av p-acp d n1;
(19) sermon (DIV2)
706
Page 62
4997
so that I may doe any good, so that I may help forward any good cause that may tend to the glory of God, my life is not deare unto mee, my liberty is not deare, my estate is not deare, my friends are not deare to me.
so that I may do any good, so that I may help forward any good cause that may tend to the glory of God, my life is not deer unto me, my liberty is not deer, my estate is not deer, my Friends Are not deer to me.
av cst pns11 vmb vdi d j, av cst pns11 vmb vvi av-j d j n1 cst vmb vvi p-acp dt n1 pp-f np1, po11 n1 vbz xx j-jn p-acp pno11, po11 n1 vbz xx j-jn, po11 n1 vbz xx j-jn, po11 n2 vbr xx j-jn p-acp pno11.
(19) sermon (DIV2)
706
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4998
You that have to doe in government, many cases there are, wherein if you will doe any speciall good, you must part with something of your owne;
You that have to do in government, many cases there Are, wherein if you will do any special good, you must part with something of your own;
pn22 cst vhb pc-acp vdi p-acp n1, d n2 pc-acp vbr, c-crq cs pn22 vmb vdi d j j, pn22 vmb vvi p-acp pi pp-f po22 d;
(19) sermon (DIV2)
706
Page 62
4999
God lookes to you and sees what you doe, and how your hearts stand affected in all these passages, aske your selves now whether these things be not deare to you:
God looks to you and sees what you do, and how your hearts stand affected in all these passages, ask your selves now whither these things be not deer to you:
np1 vvz p-acp pn22 cc vvz r-crq pn22 vdb, cc c-crq po22 n2 vvb vvn p-acp d d n2, vvb po22 n2 av cs d n2 vbb xx j-jn p-acp pn22:
(19) sermon (DIV2)
706
Page 62
5000
if there were love in you, it will cause you to doe more than you doe.
if there were love in you, it will cause you to do more than you do.
cs pc-acp vbdr n1 p-acp pn22, pn31 vmb vvi pn22 pc-acp vdi dc cs pn22 vdb.
(19) sermon (DIV2)
706
Page 62
5001
It was Davids great wisedome, when water was brought to him that was purchased at so deare a rate,
It was Davids great Wisdom, when water was brought to him that was purchased At so deer a rate,
pn31 vbds npg1 j n1, c-crq n1 vbds vvn p-acp pno31 cst vbds vvn p-acp av j-jn dt n1,
(19) sermon (DIV2)
706
Page 62
5002
when so high a price was set upon it, hee would not drinke it himselfe, but powred it forth to the Lord;
when so high a price was Set upon it, he would not drink it himself, but poured it forth to the Lord;
c-crq av j dt n1 vbds vvn p-acp pn31, pns31 vmd xx vvi pn31 px31, cc-acp vvd pn31 av p-acp dt n1;
(19) sermon (DIV2)
706
Page 62
5003
and therein hee shewed the greatnesse of his love, that he was willing to part with that which he so exceedingly longed for, which was bought at such a rate.
and therein he showed the greatness of his love, that he was willing to part with that which he so exceedingly longed for, which was bought At such a rate.
cc av pns31 vvd dt n1 pp-f po31 n1, cst pns31 vbds j pc-acp vvi p-acp d r-crq pns31 av av-vvg vvn p-acp, r-crq vbds vvn p-acp d dt n1.
(19) sermon (DIV2)
706
Page 62
5004
The like he did when he bought the threshing floore of Araunah the Iebusite, hee might have had it given him for nothing;
The like he did when he bought the threshing floor of Araunah the Iebusite, he might have had it given him for nothing;
dt av-j pns31 vdd c-crq pns31 vvd dt j-vvg n1 pp-f np1 dt np1, pns31 vmd vhi vhn pn31 vvn pno31 p-acp pix;
(19) sermon (DIV2)
707
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5005
No, saith he, I will not offer to the Lord of that which cost me nothing: No, Says he, I will not offer to the Lord of that which cost me nothing:
av-dx, vvz pns31, pns11 vmb xx vvi p-acp dt n1 pp-f d r-crq vvd pno11 pix:
(19) sermon (DIV2)
707
Page 63
5006
As if hee had said, I shall shew no love to the Lord then, and if I shew no love to him, what is my sacrifice worth? For David knew well enough that God observed what hee did, hee observed what it cost him.
As if he had said, I shall show no love to the Lord then, and if I show no love to him, what is my sacrifice worth? For David knew well enough that God observed what he did, he observed what it cost him.
c-acp cs pns31 vhd vvn, pns11 vmb vvi dx n1 p-acp dt n1 av, cc cs pns11 vvb dx n1 p-acp pno31, r-crq vbz po11 n1 n1? p-acp np1 vvd av av-d cst np1 vvd r-crq pns31 vdd, pns31 vvd r-crq pn31 vvd pno31.
(19) sermon (DIV2)
707
Page 63
5007
The Lord observeth all that you doe:
The Lord observeth all that you do:
dt n1 vvz d cst pn22 vdb:
(19) sermon (DIV2)
707
Page 63
5008
Beloved, he knoweth your hearts, and seeth what motions you have, and prizeth your actions accordingly.
beloved, he Knoweth your hearts, and sees what motions you have, and prizeth your actions accordingly.
j-vvn, pns31 vvz po22 n2, cc vvz r-crq n2 pn22 vhb, cc vvz po22 n2 av-vvg.
(19) sermon (DIV2)
707
Page 63
5009
If you doe any action for him, that costs you something, he observeth that likewise. In Rev. 2. I know thy workes and thy patience:
If you do any actium for him, that costs you something, he observeth that likewise. In Rev. 2. I know thy works and thy patience:
cs pn22 vdb d n1 p-acp pno31, cst vvz pn22 pi, pns31 vvz cst av. p-acp n1 crd pns11 vvb po21 n2 cc po21 n1:
(19) sermon (DIV2)
707
Page 63
5010
so doth the Lord say of every man, I know what such a service cost thee, I know what losse thou sufferedst,
so does the Lord say of every man, I know what such a service cost thee, I know what loss thou sufferedst,
av vdz dt n1 vvb pp-f d n1, pns11 vvb q-crq d dt n1 vvb pno21, pns11 vvb r-crq n1 pns21 vvd2,
(19) sermon (DIV2)
707
Page 63
5011
when thou didst part with such a thing for my sake.
when thou didst part with such a thing for my sake.
c-crq pns21 vdd2 vvi p-acp d dt n1 p-acp po11 n1.
(19) sermon (DIV2)
707
Page 63
5012
Therefore if you would shew your love to the Lord, and would have a testimonie in your hearts, that you have this love wrought in you, be not backward to bestow any thing upon Christ.
Therefore if you would show your love to the Lord, and would have a testimony in your hearts, that you have this love wrought in you, be not backward to bestow any thing upon christ.
av cs pn22 vmd vvi po22 n1 p-acp dt n1, cc vmd vhi dt n1 p-acp po22 n2, cst pn22 vhb d n1 vvn p-acp pn22, vbb xx j pc-acp vvi d n1 p-acp np1.
(19) sermon (DIV2)
707
Page 63
5013
The woman that brake the boxe of precious oyntment, you see how the Lord accepted that worke of hers so much, that he puts it down that it should never be forgotten.
The woman that brake the box of precious ointment, you see how the Lord accepted that work of hers so much, that he puts it down that it should never be forgotten.
dt n1 cst vvd dt n1 pp-f j n1, pn22 vvb c-crq dt n1 vvd cst n1 pp-f png31 av av-d, cst pns31 vvz pn31 p-acp cst pn31 vmd av-x vbi vvn.
(19) sermon (DIV2)
707
Page 63
5014
For love wheresoever it is, will open the heart, and open the hand, and bestow any thing upon Iesus Christ, that is in our power.
For love wheresoever it is, will open the heart, and open the hand, and bestow any thing upon Iesus christ, that is in our power.
p-acp n1 c-crq pn31 vbz, vmb vvi dt n1, cc vvi dt n1, cc vvi d n1 p-acp np1 np1, cst vbz p-acp po12 n1.
(19) sermon (DIV2)
707
Page 63
5015
Now if we examine whether love be amongst men by this signe, wee shall finde but little love,
Now if we examine whither love be among men by this Signen, we shall find but little love,
av cs pns12 vvb cs n1 vbb p-acp n2 p-acp d n1, pns12 vmb vvi p-acp j n1,
(19) sermon (DIV2)
708
Page 63
5016
and we may justly take up the complaint of the Apostle, Every man seekes his owne things,
and we may justly take up the complaint of the Apostle, Every man seeks his own things,
cc pns12 vmb av-j vvi a-acp dt n1 pp-f dt n1, d n1 vvz po31 d n2,
(19) sermon (DIV2)
708
Page 63
5017
and not the things of Iesus Christ: and not the things of Iesus christ:
cc xx dt n2 pp-f np1 np1:
(19) sermon (DIV2)
708
Page 64
5018
that is, when any thing is to be done, men are ready to enquire thus, it is the secret inquisition of their hearts;
that is, when any thing is to be done, men Are ready to inquire thus, it is the secret inquisition of their hearts;
cst vbz, c-crq d n1 vbz pc-acp vbi vdn, n2 vbr j pc-acp vvi av, pn31 vbz dt j-jn n1 pp-f po32 n2;
(19) sermon (DIV2)
708
Page 64
5019
What is this to mee? what profit will it bring mee? wherein will it be to mine advantage? And if they finde it is a thing that will cost them something,
What is this to me? what profit will it bring me? wherein will it be to mine advantage? And if they find it is a thing that will cost them something,
q-crq vbz d p-acp pno11? q-crq n1 vmb pn31 vvi pno11? q-crq vmb pn31 vbi p-acp po11 n1? cc cs pns32 vvb pn31 vbz dt n1 cst vmb vvi pno32 pi,
(19) sermon (DIV2)
708
Page 64
5020
and a thing that they shall get nothing by, how colde and backward are men to doe it? It is from this, that men seeke their owne things.
and a thing that they shall get nothing by, how cold and backward Are men to do it? It is from this, that men seek their own things.
cc dt n1 cst pns32 vmb vvi pix p-acp, c-crq j-jn cc j vbr n2 pc-acp vdi pn31? pn31 vbz p-acp d, cst n2 vvb po32 d n2.
(19) sermon (DIV2)
708
Page 64
5021
But here every man will be ready to professe, and say that he is not so strait handed, But Here every man will be ready to profess, and say that he is not so strait handed,
cc-acp av d n1 vmb vbi j pc-acp vvi, cc vvb cst pns31 vbz xx av av-j vvn,
(19) sermon (DIV2)
709
Page 64
5022
but hee is readie to doe manie things for Christ, that hee is bountifull, and seekes not his owne things?
but he is ready to do many things for christ, that he is bountiful, and seeks not his own things?
cc-acp pns31 vbz j pc-acp vdi d n2 p-acp np1, cst pns31 vbz j, cc vvz xx po31 d n2?
(19) sermon (DIV2)
709
Page 64
5023
My Beloved, let us trie this now a little: thou thinkest thou art so bountifull for the Lord, I would aske thee this; My beloved, let us try this now a little: thou Thinkest thou art so bountiful for the Lord, I would ask thee this;
po11 j-vvn, vvb pno12 vvi d av dt j: pns21 vv2 pns21 vb2r av j p-acp dt n1, pns11 vmd vvi pno21 d;
(19) sermon (DIV2)
710
Page 64
5024
Doest thou doe it purely for the Lord in such a case, when there is no profit nor praise with men,
Dost thou do it purely for the Lord in such a case, when there is no profit nor praise with men,
vd2 pns21 vdi pn31 av-j p-acp dt n1 p-acp d dt n1, c-crq pc-acp vbz dx n1 ccx n1 p-acp n2,
(19) sermon (DIV2)
710
Page 64
5025
nor advantage redounding to thy selfe? art thou as forward then as when there are all those respects? art thou as abundant in it,
nor advantage redounding to thy self? art thou as forward then as when there Are all those respects? art thou as abundant in it,
ccx n1 j-vvg p-acp po21 n1? vb2r pns21 a-acp av-j av c-acp c-crq pc-acp vbr d d n2? vb2r pns21 a-acp j p-acp pn31,
(19) sermon (DIV2)
710
Page 64
5026
as diligent, and as ready to doe it? This discovers the falshood of mens hearts for the most part.
as diligent, and as ready to do it? This discovers the falsehood of men's hearts for the most part.
c-acp j, cc p-acp j pc-acp vdi pn31? np1 vvz dt n1 pp-f ng2 n2 p-acp dt av-ds n1.
(19) sermon (DIV2)
710
Page 64
5027
And besides, take it in the case of selfe-love, consider what thou doest when thine owne selfe-love shall come in competition with this love to the Lord:
And beside, take it in the case of Self-love, Consider what thou dost when thine own Self-love shall come in competition with this love to the Lord:
cc p-acp, vvb pn31 p-acp dt n1 pp-f n1, vvb r-crq pns21 vd2 c-crq po21 d n1 vmb vvi p-acp n1 p-acp d n1 p-acp dt n1:
(19) sermon (DIV2)
711
Page 64
5028
for in that we shall know our love to the Lord, when wee denie our selves,
for in that we shall know our love to the Lord, when we deny our selves,
c-acp p-acp cst pns12 vmb vvi po12 n1 p-acp dt n1, c-crq pns12 vvb po12 n2,
(19) sermon (DIV2)
711
Page 64
5029
when wee crosse our selfe-love, and reject and refuse it:
when we cross our Self-love, and reject and refuse it:
c-crq pns12 vvi po12 n1, cc vvi cc vvi pn31:
(19) sermon (DIV2)
711
Page 64
5030
for otherwise it is no thanke to us, when there is no inward crossing in us, no contrary affections drawing us another way.
for otherwise it is no thank to us, when there is no inward crossing in us, no contrary affections drawing us Another Way.
c-acp av pn31 vbz dx vvb p-acp pno12, c-crq pc-acp vbz dx j vvg p-acp pno12, dx j-jn n2 vvg pno12 j-jn n1.
(19) sermon (DIV2)
711
Page 64
5031
Therfore if you would know whether you love the Lord or no, trie what you doe in the things that are dearest to you, consider what you doe in those things that of all others you are most unwilling to part with:
Therefore if you would know whither you love the Lord or no, try what you do in the things that Are dearest to you, Consider what you do in those things that of all Others you Are most unwilling to part with:
av cs pn22 vmd vvi cs pn22 vvb dt n1 cc uh-dx, vvb r-crq pn22 vdb p-acp dt n2 cst vbr js-jn p-acp pn22, vvb r-crq pn22 vdb p-acp d n2 cst pp-f d n2-jn pn22 vbr av-ds j pc-acp vvi p-acp:
(19) sermon (DIV2)
711
Page 65
5032
for indeed herein is the tryall, as the Lord said to Abraham, when hee would have offered up his sonne, Now Abraham I know that thou lovest mee:
for indeed herein is the trial, as the Lord said to Abraham, when he would have offered up his son, Now Abraham I know that thou Lovest me:
c-acp av av vbz dt n1, c-acp dt n1 vvd p-acp np1, c-crq pns31 vmd vhi vvn a-acp po31 n1, av np1 pns11 vvb cst pns21 vv2 pno11:
(19) sermon (DIV2)
711
Page 65
5033
As if he had said, this is a sure testimony that thou lovest me, because thy sonne is not deare to thee.
As if he had said, this is a sure testimony that thou Lovest me, Because thy son is not deer to thee.
c-acp cs pns31 vhd vvn, d vbz dt j n1 cst pns21 vv2 pno11, c-acp po21 n1 vbz xx j-jn p-acp pno21.
(19) sermon (DIV2)
711
Page 65
5034
So I say, when you are to part with something that is deare to you, consider what you doe in such a case, consider whether you can say generally, I account all things but as losse and dung for Christ.
So I say, when you Are to part with something that is deer to you, Consider what you do in such a case, Consider whither you can say generally, I account all things but as loss and dung for christ.
av pns11 vvb, c-crq pn22 vbr pc-acp vvi p-acp pi cst vbz j-jn p-acp pn22, vvb r-crq pn22 vdb p-acp d dt n1, vvb cs pn22 vmb vvi av-j, pns11 vvb d n2 cc-acp p-acp n1 cc n1 p-acp np1.
(19) sermon (DIV2)
711
Page 65
5035
It may be thou art willing to part with something that thou carest not much for, but this is nothing.
It may be thou art willing to part with something that thou Carest not much for, but this is nothing.
pn31 vmb vbi pns21 vb2r j pc-acp vvi p-acp pi cst pns21 vv2 xx d p-acp, cc-acp d vbz pix.
(19) sermon (DIV2)
711
Page 65
5036
Some man will not lose his credit, that is deare to him;
some man will not loose his credit, that is deer to him;
d n1 vmb xx vvi po31 n1, cst vbz j-jn p-acp pno31;
(19) sermon (DIV2)
711
Page 65
5037
Examine thy selfe now, if thy credit be deare to thee, art thou content to lose the praise of men for Christ? when thou art put to a hazard art thou content to suffer the losse of thy estate?
Examine thy self now, if thy credit be deer to thee, art thou content to loose the praise of men for christ? when thou art put to a hazard art thou content to suffer the loss of thy estate?
vvb po21 n1 av, cs po21 n1 vbi j-jn p-acp pno21, vb2r pns21 j pc-acp vvi dt n1 pp-f n2 p-acp np1? c-crq pns21 vb2r vvn p-acp dt n1 vb2r pns21 j pc-acp vvi dt n1 pp-f po21 n1?
(19) sermon (DIV2)
711
Page 65
5038
Every man hath some particular temptation, young men for the most part are lovers of pleasures more than lovers of God, and olde men are lovers of their owne wealth more than of God.
Every man hath Some particular temptation, young men for the most part Are lovers of pleasures more than lovers of God, and old men Are lovers of their own wealth more than of God.
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(19) sermon (DIV2)
712
Page 65
5039
Therefore consider what you will doe now in your severall cases.
Therefore Consider what you will do now in your several cases.
av vvb r-crq pn22 vmb vdi av p-acp po22 j n2.
(19) sermon (DIV2)
712
Page 65
5040
Christ, you know, requires this at every mans hands, that his wife and children, that his father and mother,
christ, you know, requires this At every men hands, that his wife and children, that his father and mother,
np1, pn22 vvb, vvz d p-acp d ng1 n2, cst po31 n1 cc n2, cst po31 n1 cc n1,
(19) sermon (DIV2)
712
Page 65
5041
and whatsoever is dearest to him, that hee should neglect it all for his sake; and herein a mans love is seene.
and whatsoever is dearest to him, that he should neglect it all for his sake; and herein a men love is seen.
cc r-crq vbz js-jn p-acp pno31, cst pns31 vmd vvi pn31 d p-acp po31 n1; cc av dt ng1 n1 vbz vvn.
(19) sermon (DIV2)
712
Page 65
5042
And when you have done all this, I will adde that further, though you doe bring your hearts to doe it,
And when you have done all this, I will add that further, though you do bring your hearts to do it,
cc c-crq pn22 vhb vdn d d, pns11 vmb vvi d av-jc, cs pn22 vdb vvi po22 n2 pc-acp vdi pn31,
(19) sermon (DIV2)
713
Page 66
5043
yet are you willing to doe it? doe you doe it chearfully and readily? for why doth the Lord require that as a necessarie condition, that whatsoever is done to him might be done chearfully and willingly? For no other reason than this,
yet Are you willing to do it? do you do it cheerfully and readily? for why does the Lord require that as a necessary condition, that whatsoever is done to him might be done cheerfully and willingly? For no other reason than this,
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(19) sermon (DIV2)
713
Page 66
5044
but because hee regards nothing but that which commeth from love, and if it come from love, we know, we doe it cheerefully.
but Because he regards nothing but that which comes from love, and if it come from love, we know, we do it cheerfully.
cc-acp c-acp pns31 vvz pix cc-acp cst r-crq vvz p-acp n1, cc cs pn31 vvb p-acp n1, pns12 vvb, pns12 vdb pn31 av-j.
(19) sermon (DIV2)
713
Page 66
5045
Therefore consider whether thou art willing to doe this chearfully, and with a full hand, not nigardly and pinchingly;
Therefore Consider whither thou art willing to do this cheerfully, and with a full hand, not niggardly and pinchingly;
av vvb cs pns21 vb2r j pc-acp vdi d av-j, cc p-acp dt j n1, xx j cc av-vvg;
(19) sermon (DIV2)
713
Page 66
5046
and by this you shall know whether you have this love to the Lord Iesus or no,
and by this you shall know whither you have this love to the Lord Iesus or not,
cc p-acp d pn22 vmb vvi cs pn22 vhb d n1 p-acp dt n1 np1 cc xx,
(19) sermon (DIV2)
713
Page 66
5047
whether you be bountifull, whether you seeke the things of the Lord, and not your owne things.
whither you be bountiful, whither you seek the things of the Lord, and not your own things.
cs pn22 vbb j, cs pn22 vvb dt n2 pp-f dt n1, cc xx po22 d n2.
(19) sermon (DIV2)
713
Page 66
5048
In the second place, you shall finde this to be one propertie of love (by which you may trie your selves) it will be content with nothing but with love againe from the party whom wee love. In the second place, you shall find this to be one property of love (by which you may try your selves) it will be content with nothing but with love again from the party whom we love.
p-acp dt ord n1, pn22 vmb vvi d pc-acp vbi crd n1 pp-f n1 (p-acp r-crq pn22 vmb vvi po22 n2) pn31 vmb vbi j p-acp pix cc-acp p-acp n1 av p-acp dt n1 ro-crq pns12 vvb.
(19) sermon (DIV2)
714
Page 66
5049
If one love another, let him doe never so much, let him be never so kinde in his actions towards him, let him be never so bountifull to him,
If one love Another, let him do never so much, let him be never so kind in his actions towards him, let him be never so bountiful to him,
cs pi vvb j-jn, vvb pno31 vdi av av av-d, vvb pno31 vbi av-x av j p-acp po31 n2 p-acp pno31, vvb pno31 vbi av-x av j p-acp pno31,
(19) sermon (DIV2)
714
Page 66
5050
yet except he have love againe, hee is content with nothing.
yet except he have love again, he is content with nothing.
av c-acp pns31 vhb n1 av, pns31 vbz j p-acp pix.
(19) sermon (DIV2)
714
Page 66
5051
Indeede when we doe not love a man, we can be content to receive profit from him,
Indeed when we do not love a man, we can be content to receive profit from him,
av c-crq pns12 vdb xx vvi dt n1, pns12 vmb vbi j pc-acp vvi n1 p-acp pno31,
(19) sermon (DIV2)
714
Page 66
5052
and it is no matter though his heart goe another way so we enjoy it;
and it is no matter though his heart go Another Way so we enjoy it;
cc pn31 vbz dx n1 cs po31 n1 vvi j-jn n1 av pns12 vvb pn31;
(19) sermon (DIV2)
714
Page 66
5053
but it is the nature of true love to desire to be paid in its owne coyne.
but it is the nature of true love to desire to be paid in its own coin.
cc-acp pn31 vbz dt n1 pp-f j n1 pc-acp vvi pc-acp vbi vvn p-acp po31 d n1.
(19) sermon (DIV2)
714
Page 66
5054
Now if thou love the Lord Iesus, if thou mightest haue all the blessings that he could bestow upon thee,
Now if thou love the Lord Iesus, if thou Mightest have all the blessings that he could bestow upon thee,
av cs pns21 vvb dt n1 np1, cs pns21 vmd2 vhi d dt n2 cst pns31 vmd vvi p-acp pno21,
(19) sermon (DIV2)
714
Page 66
5055
if hee should open his hand wide, and compasse thee about with abundance, yet if thou louest the Lord, thou wouldest not be content with this,
if he should open his hand wide, and compass thee about with abundance, yet if thou love the Lord, thou Wouldst not be content with this,
cs pns31 vmd vvi po31 n1 av-j, cc vvi pno21 a-acp p-acp n1, av cs pns21 vvb dt n1, pns21 vmd2 xx vbi j p-acp d,
(19) sermon (DIV2)
714
Page 67
5056
but thou wouldest have assurance of his love, thy heart would be at no rest else.
but thou Wouldst have assurance of his love, thy heart would be At no rest Else.
cc-acp pns21 vmd2 vhi n1 pp-f po31 n1, po21 n1 vmd vbi p-acp dx n1 av.
(19) sermon (DIV2)
714
Page 67
5057
And this you may see in David, Psal. 51. David, you know, was well enough, hee had health and wealth,
And this you may see in David, Psalm 51. David, you know, was well enough, he had health and wealth,
cc d pn22 vmb vvi p-acp np1, np1 crd np1, pn22 vvb, vbds av av-d, pns31 vhd n1 cc n1,
(19) sermon (DIV2)
715
Page 67
5058
and abundance of all things, yet you see how miserably he complained, because he wanted that joy that hee was wont to have,
and abundance of all things, yet you see how miserably he complained, Because he wanted that joy that he was wont to have,
cc n1 pp-f d n2, av pn22 vvb c-crq av-j pns31 vvd, c-acp pns31 vvd cst n1 cst pns31 vbds j pc-acp vhi,
(19) sermon (DIV2)
715
Page 67
5059
because he was not in those termes with the Lord that he was wont to be;
Because he was not in those terms with the Lord that he was wont to be;
c-acp pns31 vbds xx p-acp d n2 p-acp dt n1 cst pns31 vbds j pc-acp vbi;
(19) sermon (DIV2)
715
Page 67
5060
and till hee had that, his bones were broken with sorrow, and hee tooke it so to heart, that nothing in the world could content him, till he was assured of Gods favour:
and till he had that, his bones were broken with sorrow, and he took it so to heart, that nothing in the world could content him, till he was assured of God's favour:
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(19) sermon (DIV2)
715
Page 67
5061
And it is certaine, that if thou love the Lord, nothing will satisfie thy soule, but the assurance of his loving countenance to thee againe.
And it is certain, that if thou love the Lord, nothing will satisfy thy soul, but the assurance of his loving countenance to thee again.
cc pn31 vbz j, cst cs pns21 vvb dt n1, pix vmb vvi po21 n1, cc-acp dt n1 pp-f po31 j-vvg n1 p-acp pno21 av.
(19) sermon (DIV2)
715
Page 67
5062
Therefore that which Absolom did we may make use of, upon this occasion, hee had that wit, to make a right pretence, whatsoever his intent was:
Therefore that which Absalom did we may make use of, upon this occasion, he had that wit, to make a right pretence, whatsoever his intent was:
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(19) sermon (DIV2)
715
Page 67
5063
when hee was called from banishment where hee lived well enough, and enjoyed all things, hee wanted nothing,
when he was called from banishment where he lived well enough, and enjoyed all things, he wanted nothing,
c-crq pns31 vbds vvn p-acp n1 c-crq pns31 vvd av av-d, cc vvd d n2, pns31 vvd pix,
(19) sermon (DIV2)
715
Page 67
5064
but had as much as hee could desire, yet, saith he, what doth all this availe me, so long as I may not see the Kings face? It was but his craftinesse:
but had as much as he could desire, yet, Says he, what does all this avail me, so long as I may not see the Kings face? It was but his craftiness:
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(19) sermon (DIV2)
715
Page 67
5065
Yet thus much we may observe out of it, that this is the property of love, that till a man see the face of God, that is, till he enjoy a neare and close communion with God,
Yet thus much we may observe out of it, that this is the property of love, that till a man see the face of God, that is, till he enjoy a near and close communion with God,
av av av-d pns12 vmb vvi av pp-f pn31, cst d vbz dt n1 pp-f n1, cst p-acp dt n1 vvb dt n1 pp-f np1, cst vbz, c-acp pns31 vvb dt j cc j n1 p-acp np1,
(19) sermon (DIV2)
715
Page 67
5066
untill he can have the love of God witnessed to his soule, hee cares for nothing in the world besides:
until he can have the love of God witnessed to his soul, he Cares for nothing in the world beside:
c-acp pns31 vmb vhi dt n1 pp-f np1 vvd p-acp po31 n1, pns31 vvz p-acp pix p-acp dt n1 a-acp:
(19) sermon (DIV2)
715
Page 67
5067
As you have it in 2 Chron. 7.14. you have that condition put in: If my people (saith he) when they are in distresse, shall humble themselves,
As you have it in 2 Chronicles 7.14. you have that condition put in: If my people (Says he) when they Are in distress, shall humble themselves,
c-acp pn22 vhb pn31 p-acp crd np1 crd. pn22 vhb d n1 vvd p-acp: cs po11 n1 (vvz pns31) c-crq pns32 vbr p-acp n1, vmb vvi px32,
(19) sermon (DIV2)
715
Page 67
5068
and seeke my face, then I will doe thus and thus. and seek my face, then I will do thus and thus.
cc vvb po11 n1, cs pns11 vmb vdi av cc av.
(19) sermon (DIV2)
715
Page 68
5069
As if he should say, it may be they may seeke libertie, when they are in captivitie;
As if he should say, it may be they may seek liberty, when they Are in captivity;
c-acp cs pns31 vmd vvi, pn31 vmb vbi pns32 vmb vvi n1, c-crq pns32 vbr p-acp n1;
(19) sermon (DIV2)
715
Page 68
5070
it may be they may seeke health, when they are in sicknesse; it may be they may seeke deliverance from enemies, under whom they are enthralled;
it may be they may seek health, when they Are in sickness; it may be they may seek deliverance from enemies, under whom they Are enthralled;
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(19) sermon (DIV2)
715
Page 68
5071
but that is not the condition that I put them upon, but if they humble themselves, and seeke my face,
but that is not the condition that I put them upon, but if they humble themselves, and seek my face,
cc-acp d vbz xx dt n1 cst pns11 vvd pno32 p-acp, cc-acp cs pns32 vvb px32, cc vvb po11 n1,
(19) sermon (DIV2)
715
Page 68
5072
then I will heare in heaven, &c. So I say now, if you will trie whether you love the Lord Iesus or no, consider whether you seeke his face, that is,then I will hear in heaven, etc. So I say now, if you will try whither you love the Lord Iesus or not, Consider whither you seek his face, that is,
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(19) sermon (DIV2)
715
Page 68
5073
whether you seeke grace or no, whether nothing in the world can content you but his favour.
whither you seek grace or no, whither nothing in the world can content you but his favour.
cs pn22 vvb n1 cc uh-dx, cs pix p-acp dt n1 vmb vvi pn22 p-acp po31 n1.
(19) sermon (DIV2)
715
Page 68
5074
For it is the property of one that is truly sanctified, mercie alone will not content him,
For it is the property of one that is truly sanctified, mercy alone will not content him,
p-acp pn31 vbz dt n1 pp-f pi cst vbz av-j vvn, n1 av-j vmb xx vvi pno31,
(19) sermon (DIV2)
715
Page 68
5075
but hee will have grace as well as mercy:
but he will have grace as well as mercy:
cc-acp pns31 vmb vhi n1 c-acp av c-acp n1:
(19) sermon (DIV2)
715
Page 68
5076
Another man that loveth not the Lord, it is true, it may be hee is pinched with the sense of his sinnes,
another man that loves not the Lord, it is true, it may be he is pinched with the sense of his Sins,
j-jn n1 cst vvz xx dt n1, pn31 vbz j, pn31 vmb vbi pns31 vbz vvn p-acp dt n1 pp-f po31 n2,
(19) sermon (DIV2)
715
Page 68
5077
but let him have mercy, it is enough hee thinkes;
but let him have mercy, it is enough he thinks;
cc-acp vvb pno31 vhi n1, pn31 vbz av-d pns31 vvz;
(19) sermon (DIV2)
715
Page 68
5078
but now take a man that hath his heart right towards God, except he have grace, it contents him not;
but now take a man that hath his heart right towards God, except he have grace, it contents him not;
cc-acp av vvb dt n1 cst vhz po31 n1 j-jn p-acp np1, c-acp pns31 vhb n1, pn31 vvz pno31 xx;
(19) sermon (DIV2)
715
Page 68
5079
for that is the property and nature of true love, that it careth for no wages, all that it desires is the love of the party, that what it doth may be acknowledged and accepted;
for that is the property and nature of true love, that it Careth for no wages, all that it Desires is the love of the party, that what it does may be acknowledged and accepted;
p-acp d vbz dt n1 cc n1 pp-f j n1, cst pn31 vvz p-acp dx n2, d cst pn31 vvz vbz dt n1 pp-f dt n1, cst r-crq pn31 vdz vmb vbi vvn cc vvn;
(19) sermon (DIV2)
715
Page 68
5080
and there is a great difference in that:
and there is a great difference in that:
cc pc-acp vbz dt j n1 p-acp d:
(19) sermon (DIV2)
715
Page 68
5081
You know, a nurse doth much unto the childe, as well as the mother, and it may be more,
You know, a nurse does much unto the child, as well as the mother, and it may be more,
pn22 vvb, dt n1 vdz d p-acp dt n1, c-acp av c-acp dt n1, cc pn31 vmb vbi av-dc,
(19) sermon (DIV2)
715
Page 68
5082
but notwithstanding the nurse never doth it but when she is hired;
but notwithstanding the nurse never does it but when she is hired;
cc-acp p-acp dt n1 av-x vdz pn31 p-acp c-crq pns31 vbz vvn;
(19) sermon (DIV2)
715
Page 68
5083
but the mother doth it for nothing, and she doth it more abundantly, because she doth it out of love,
but the mother does it for nothing, and she does it more abundantly, Because she does it out of love,
cc-acp dt n1 vdz pn31 p-acp pix, cc pns31 vdz pn31 av-dc av-j, c-acp pns31 vdz pn31 av pp-f n1,
(19) sermon (DIV2)
715
Page 68
5084
and it is wages enough to her that she hath done it, because shee loves her childe:
and it is wages enough to her that she hath done it, Because she loves her child:
cc pn31 vbz n2 av-d p-acp pno31 cst pns31 vhz vdn pn31, c-acp pns31 vvz po31 n1:
(19) sermon (DIV2)
715
Page 69
5085
So I say, if you love the Lord Iesus, it is not wages that you seeke,
So I say, if you love the Lord Iesus, it is not wages that you seek,
av pns11 vvb, cs pn22 vvb dt n1 np1, pn31 vbz xx n2 cst pn22 vvb,
(19) sermon (DIV2)
715
Page 69
5086
but if you may have the light of his countenance to shine on you, if you may have his favour,
but if you may have the Light of his countenance to shine on you, if you may have his favour,
cc-acp cs pn22 vmb vhi dt n1 pp-f po31 n1 pc-acp vvi p-acp pn22, cs pn22 vmb vhi po31 n1,
(19) sermon (DIV2)
715
Page 69
5087
if you may have opportunitie to doe him service in your place, it is enough for you, you care not for the present wages, nor for future.
if you may have opportunity to do him service in your place, it is enough for you, you care not for the present wages, nor for future.
cs pn22 vmb vhi n1 pc-acp vdi pno31 n1 p-acp po22 n1, pn31 vbz av-d p-acp pn22, pn22 vvb xx p-acp dt j n2, ccx p-acp j-jn.
(19) sermon (DIV2)
715
Page 69
5088
Therefore herein you may know the nature of your love, the rightnesse and ingenuity of it,
Therefore herein you may know the nature of your love, the rightness and ingenuity of it,
av av pn22 vmb vvi dt n1 pp-f po22 n1, dt n1 cc n1 pp-f pn31,
(19) sermon (DIV2)
715
Page 69
5089
if it be so that all that you doe is out of love to the Lord,
if it be so that all that you do is out of love to the Lord,
cs pn31 vbb av cst d cst pn22 vdb vbz av pp-f n1 p-acp dt n1,
(19) sermon (DIV2)
715
Page 69
5090
and if you can content your selves with love againe from God, it is a signe that you love the Lord Iesus.
and if you can content your selves with love again from God, it is a Signen that you love the Lord Iesus.
cc cs pn22 vmb vvi po22 n2 p-acp n1 av p-acp np1, pn31 vbz dt n1 cst pn22 vvb dt n1 np1.
(19) sermon (DIV2)
715
Page 69
5091
Againe, (to proceed) if you love the Lord Iesus, you will also love his appearance:
Again, (to proceed) if you love the Lord Iesus, you will also love his appearance:
av, (p-acp vvi) cs pn22 vvb dt n1 np1, pn22 vmb av vvi po31 n1:
(19) sermon (DIV2)
716
Page 69
5092
as you have it in 2 Tim. 4.8. A crowne of righteousnesse is laid up for me, and as many as love the appearance of Iesus Christ:
as you have it in 2 Tim. 4.8. A crown of righteousness is laid up for me, and as many as love the appearance of Iesus christ:
c-acp pn22 vhb pn31 p-acp crd np1 crd. dt n1 pp-f n1 vbz vvn a-acp p-acp pno11, cc c-acp d c-acp vvb dt n1 pp-f np1 np1:
(19) sermon (DIV2)
716
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and in Heb. 9. ult. Hee was offered for the sinnes of many, and shall appeare the second time to such as looke for him, &c. For whom was he offered? and to whom shall he appeare? To as many as looke for his comming againe. So in 2 Pet. 3.13. What manner of men (saith the Apostle) ought we to be in all godlinesse & holy conversation,2 Pet. 3.13. looking for and hasting to the appearance of Christ? &c. So that it is certaine, every man that loveth the Lord Iesus, hee loves his appearance, hee hasteneth to the comming of the Lord, he lookes for his comming againe: and in Hebrew 9. ult. He was offered for the Sins of many, and shall appear the second time to such as look for him, etc. For whom was he offered? and to whom shall he appear? To as many as look for his coming again. So in 2 Pet. 3.13. What manner of men (Says the Apostle) ought we to be in all godliness & holy conversation,2 Pet. 3.13. looking for and hasting to the appearance of christ? etc. So that it is certain, every man that loves the Lord Iesus, he loves his appearance, he hasteneth to the coming of the Lord, he looks for his coming again:
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and it must needes be so in reason. For if you love any, you know, you must needes love their presence;
and it must needs be so in reason. For if you love any, you know, you must needs love their presence;
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will you professe that you are louing to any, that when you heare of their comming towards you, there is no newes more unacceptable to you? If a woman had a husband in the East Indies,
will you profess that you Are loving to any, that when you hear of their coming towards you, there is no news more unacceptable to you? If a woman had a husband in the East Indies,
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and report of his comming home should be the worst newes that shee could heare, shall wee thinke that such a woman loues her husband? So if you did loue the Lord Iesus, you would be glad to haue his appearance.
and report of his coming home should be the worst news that she could hear, shall we think that such a woman loves her husband? So if you did love the Lord Iesus, you would be glad to have his appearance.
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And (Beloved) seeing the Apostle hath chosen out this note, why should not we presse it in our examination of our selues, whereby wee may know whether wee loue the Lord Iesus or no? whether wee desire to be with the Lord? whether we can say,
And (beloved) seeing the Apostle hath chosen out this note, why should not we press it in our examination of our selves, whereby we may know whither we love the Lord Iesus or no? whither we desire to be with the Lord? whither we can say,
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as the Apostle Paul, Wee desire to be at home, and to be with the Lord? If we examine the loue of men by this rule, wee shall finde that there is exceeding little loue to the Lord Iesus, men are so exceeding backward in desiring to be at home, and to be with him;
as the Apostle Paul, we desire to be At home, and to be with the Lord? If we examine the love of men by this Rule, we shall find that there is exceeding little love to the Lord Iesus, men Are so exceeding backward in desiring to be At home, and to be with him;
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and we may know that by our backwardnesse to be in the Lords presence upon earth:
and we may know that by our backwardness to be in the lords presence upon earth:
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Shall wee thinke that men are desirous to be in his presence in heauen, and yet are so unwilling to draw neare to him upon earth? But you will object,
Shall we think that men Are desirous to be in his presence in heaven, and yet Are so unwilling to draw near to him upon earth? But you will Object,
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Many of those that loue the Lord, that are men truly sanctified, yet are afraid of death, Many of those that love the Lord, that Are men truly sanctified, yet Are afraid of death,
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and the newes of death is terrible to them:
and the news of death is terrible to them:
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and therefore surely this is a rare signe, euen in those that haue faith and loue to desire the appearance of Iesus Christ?
and Therefore surely this is a rare Signen, even in those that have faith and love to desire the appearance of Iesus christ?
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I answer, it is true, there may be a backwardnesse even in the Saints, but you must know upon what ground it is. I answer, it is true, there may be a backwardness even in the Saints, but you must know upon what ground it is.
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A spouse that is to marrie a husband, no question but shee would be glad to be handsome,
A spouse that is to marry a husband, no question but she would be glad to be handsome,
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and to be prepared for his comming, and though shee may desire his companie exceedingly,
and to be prepared for his coming, and though she may desire his company exceedingly,
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yet because things are not so readie as she would have them, or for feare that he may finde that which may divert and turne away his eyes from delighting in her, perhaps shee desires not his comming at that time.
yet Because things Are not so ready as she would have them, or for Fear that he may find that which may divert and turn away his eyes from delighting in her, perhaps she Desires not his coming At that time.
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There is a certaine negligence and unpreparednesse in mens hearts, which breedes an unwillingnesse in them sometimes,
There is a certain negligence and unpreparedness in men's hearts, which breeds an unwillingness in them sometime,
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and makes them afraid of seeing the Lord, and yet there may be a true and inward love after him.
and makes them afraid of seeing the Lord, and yet there may be a true and inward love After him.
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Besides, you know, there is flesh as well as spirit, and the spirituall part desires,
Beside, you know, there is Flesh as well as Spirit, and the spiritual part Desires,
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as Paul did, to be at home, and to be with the Lord, and to enjoy his presence,
as Paul did, to be At home, and to be with the Lord, and to enjoy his presence,
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but that flesh that is in us is alwayes backward to it. Therefore in Revel. 14.13. Blessed are those that die in the Lord, so saith the Spirit, but so saith not the flesh;
but that Flesh that is in us is always backward to it. Therefore in Revel. 14.13. Blessed Are those that die in the Lord, so Says the Spirit, but so Says not the Flesh;
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the voice of the flesh is contrary to it, but it is the voice of the spirit and the regenerate part that is in us.
the voice of the Flesh is contrary to it, but it is the voice of the Spirit and the regenerate part that is in us.
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So that this I may boldly say to you, that every man that hath this faith and love wrought in him by the Spirit of God, hee hath that in him which doth earnestly desire communion with Christ to live with him for ever, to be in his presence continually,
So that this I may boldly say to you, that every man that hath this faith and love wrought in him by the Spirit of God, he hath that in him which does earnestly desire communion with christ to live with him for ever, to be in his presence continually,
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although there may be some reluctancie by reason of the flesh that is there.
although there may be Some reluctancy by reason of the Flesh that is there.
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Take a man that hath sore eyes, you ynow, to the eye the light is exceeding pleasant, Take a man that hath soar eyes, you enough, to the eye the Light is exceeding pleasant,
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but look how much sorenesse and defect there is in the eye, so much the light is burdensome to it;
but look how much soreness and defect there is in the eye, so much the Light is burdensome to it;
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but so farre as the eye is right, so farre as it is perfect, so farre is the light pleasing and delightfull to it;
but so Far as the eye is right, so Far as it is perfect, so Far is the Light pleasing and delightful to it;
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so it is with the heart of the regenerate man, looke how much faith, looke how much spirit there is,
so it is with the heart of the regenerate man, look how much faith, look how much Spirit there is,
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so much desire there is of the presence of Christ, and it is most pleasing and acceptable to him,
so much desire there is of the presence of christ, and it is most pleasing and acceptable to him,
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as the light of the Sunne is to the eye; but looke how much sorenesse, that is, looke how much flesh there is in him,
as the Light of the Sun is to the eye; but look how much soreness, that is, look how much Flesh there is in him,
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so much reluctancie, so much unwillingnes there is in him: and that hee must strive against:
so much reluctancy, so much unwillingness there is in him: and that he must strive against:
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But still the rule holdeth good, that wheresoever the heart is right, there is alwayes an earnest desire and longing to be with Christ.
But still the Rule holds good, that wheresoever the heart is right, there is always an earnest desire and longing to be with christ.
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And indeede this is only found in the Saints; for evil mē, if they knew what heaven were, they would never desire it:
And indeed this is only found in the Saints; for evil men, if they knew what heaven were, they would never desire it:
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for they desire heaven in another notion, they would be well, they would be freed from misery and discontent which they mette with in the world, they would have whatsoever the flesh desireth,
for they desire heaven in Another notion, they would be well, they would be freed from misery and discontent which they met with in the world, they would have whatsoever the Flesh Desires,
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and that is it they looke after;
and that is it they look After;
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but to desire heaven as it is, that is, to desire an excellency in grace, to be alway praising God, to be continually in his presence, to be freed from the practise of sinne, this is a thing that if men aske their owne hearts, they doe not desire in this manner;
but to desire heaven as it is, that is, to desire an excellency in grace, to be always praising God, to be continually in his presence, to be freed from the practice of sin, this is a thing that if men ask their own hearts, they do not desire in this manner;
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for they desire it not here upon earth, when they are in the communion of Saints.
for they desire it not Here upon earth, when they Are in the communion of Saints.
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When they are in places where there are holy speeches, and holy exercises, it is burthensome to them, they are out of their element, they are as men that are not upon their proper center;
When they Are in places where there Are holy Speeches, and holy exercises, it is burdensome to them, they Are out of their element, they Are as men that Are not upon their proper centre;
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these men desire to be in heaven, but they desire another kinde of happinesse than there is in heaven;
these men desire to be in heaven, but they desire Another kind of happiness than there is in heaven;
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the felicity there is presented unto them under another Idea, they desire no more than the flesh desires:
the felicity there is presented unto them under Another Idea, they desire no more than the Flesh Desires:
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but to desire heaven indeed, as it is heaven, to desire God there in his purenesse and holinesse, to desire it so as thereby to be sequestred from all worldly, carnall and sensuall delights, this a carnall man desires not.
but to desire heaven indeed, as it is heaven, to desire God there in his pureness and holiness, to desire it so as thereby to be sequestered from all worldly, carnal and sensual delights, this a carnal man Desires not.
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Therefore this is a distinguishing note and signe, that he that loves the Lord will love his appearance.
Therefore this is a distinguishing note and Signen, that he that loves the Lord will love his appearance.
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Fourthly, you shall finde this to be the property of love, hee that loveth is very readie to speake of the party loved;
Fourthly, you shall find this to be the property of love, he that loves is very ready to speak of the party loved;
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love is full of loquacitie, it is readie to fall into the praises of the party beloved,
love is full of loquacity, it is ready to fallen into the praises of the party Beloved,
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and to keepe no measure in it, to abound in it, that is the disposition of every man that loveth.
and to keep no measure in it, to abound in it, that is the disposition of every man that loves.
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So is it in this love to the Lord Iesus:
So is it in this love to the Lord Iesus:
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You may see it in David, as he abounded in love to the Lord, so hee could never satisfie himselfe in praising the Lord:
You may see it in David, as he abounded in love to the Lord, so he could never satisfy himself in praising the Lord:
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in Psal. 105. which is repeated 2 Chron. 15. you shall finde that hee hath never done with it,
in Psalm 105. which is repeated 2 Chronicles 15. you shall find that he hath never done with it,
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but is alwayes singing praises to the Lord: Sing praise to the Lord, and be alway talking of his wondrous workes.
but is always singing praises to the Lord: Sing praise to the Lord, and be always talking of his wondrous works.
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And againe, Remember his marva•lous workes that hee hath done of olde, and all the wonders, &c. As if he should say,
And again, remember his marva•lous works that he hath done of old, and all the wonders, etc. As if he should say,
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if you love the Lord, shew it in praising of him.
if you love the Lord, show it in praising of him.
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Doe you professe to love the Lord, and yet never delight to speake of him? nor delight to heare others speake of him? My Beloved, this backwardnesse that is amongst us to holie and gracious speech, to speeches that tend to the setting forth of the Lords praise, shewes that love to the Lord Iesus is wanting among us.
Do you profess to love the Lord, and yet never delight to speak of him? nor delight to hear Others speak of him? My beloved, this backwardness that is among us to holy and gracious speech, to Speeches that tend to the setting forth of the lords praise, shows that love to the Lord Iesus is wanting among us.
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You know, it is naturall for every man to abound in the speeches of the things they love, of what nature soever they be.
You know, it is natural for every man to abound in the Speeches of the things they love, of what nature soever they be.
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Mariners are delighted to talke of their voyages, and souldiers of their battells, and huntsmen of their games.
Mariners Are delighted to talk of their voyages, and Soldiers of their battles, and huntsmen of their games.
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If you delight in the Lord, certainly your tongues will be much in speaking of him, you will be ready to doe it upon all occasions.
If you delight in the Lord, Certainly your tongues will be much in speaking of him, you will be ready to do it upon all occasions.
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Out of the abundance of the heart the mouth speaketh: Out of the abundance of the heart the Mouth speaks:
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and if love to the Lord doe abound in your hearts, this love will be expressed in your tongues, upon all occasions:
and if love to the Lord do abound in your hearts, this love will be expressed in your tongues, upon all occasions:
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and therefore, at the least, you may judge of the measure of your love by this.
and Therefore, At the least, you may judge of the measure of your love by this.
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Hee that speakes much of loving God, and yet hath his speeches, empty, vaine, and unprofitable,
He that speaks much of loving God, and yet hath his Speeches, empty, vain, and unprofitable,
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surely we may guesse that he loves him not at all: and this is a marke that will not deceive us.
surely we may guess that he loves him not At all: and this is a mark that will not deceive us.
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And now what will you say for your selves, that you speake no more upon those severall occasions that you meete withall in the world? is it because you are ashamed,
And now what will you say for your selves, that you speak no more upon those several occasions that you meet withal in the world? is it Because you Are ashamed,
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because you are bashfull, and fearefull to expresse your selves, and to make an open profession of that holinesse that is in your hearts? Certainly it is a signe that you love not the Lord Iesus:
Because you Are bashful, and fearful to express your selves, and to make an open profession of that holiness that is in your hearts? Certainly it is a Signen that you love not the Lord Iesus:
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for hee that loveth, is never ashamed;
for he that loves, is never ashamed;
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because, whom a man loveth, he magnifieth, hee prizeth much, hee hath a high esteeme of:
Because, whom a man loves, he magnifieth, he prizeth much, he hath a high esteem of:
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and therefore that bashfulnesse and fearfulnesse that you object, will not keepe you backe, if you did love the Lord in truth and sincerity.
and Therefore that bashfulness and fearfulness that you Object, will not keep you back, if you did love the Lord in truth and sincerity.
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Or else, why is it that you speake of him no more? is it because you cannot speake? is it because your understandings are weake and dull? because you are not able to doe it as well as others,
Or Else, why is it that you speak of him no more? is it Because you cannot speak? is it Because your understandings Are weak and dull? Because you Are not able to do it as well as Others,
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and therefore you are loath to expresse your selves?
and Therefore you Are loath to express your selves?
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You know, when you love any, that love will teach you to speake, it will quicken the dullest wit and invention;
You know, when you love any, that love will teach you to speak, it will quicken the dullest wit and invention;
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love sharpeneth, and maketh the rudest tongue eloquent.
love sharpeneth, and makes the rudest tongue eloquent.
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It is the nature of love to set the heart on worke, and when the heart is set on worke, the tongue will be as the pen of a ready writer.
It is the nature of love to Set the heart on work, and when the heart is Set on work, the tongue will be as the pen of a ready writer.
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You know how the Apostle setts it forth, Our heart is enlarged to you: love openeth the heart wide, and the heart openeth the tongue wide:
You know how the Apostle sets it forth, Our heart is enlarged to you: love Openeth the heart wide, and the heart Openeth the tongue wide:
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therefore if you love the Lord much, you will bee much in speaking of him.
Therefore if you love the Lord much, you will be much in speaking of him.
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Consider therefore what your speeches are concerning God, whether you your selues are ready to speak much,
Consider Therefore what your Speeches Are Concerning God, whither you your selves Are ready to speak much,
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and to delight to heare others speake also? whether you be glad of any occasion,
and to delight to hear Others speak also? whither you be glad of any occasion,
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as those that love are glad to heare those that they love to be spoken of?
as those that love Are glad to hear those that they love to be spoken of?
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Fifthly, love will doe much and suffer much for the party loved: Paul, as he was abundant in love, so he was abundant in labour likewise;
Fifthly, love will do much and suffer much for the party loved: Paul, as he was abundant in love, so he was abundant in labour likewise;
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whosoever aboundeth in love will abound in workes also.
whosoever Aboundeth in love will abound in works also.
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Therefore see what you doe for the Lord Iesus, see what you suffer for his sake.
Therefore see what you do for the Lord Iesus, see what you suffer for his sake.
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When Christ came to Peter, and asked him that question, Peter l•vest thou me? hee puts him upon the try•ll by this fruit of his love, Feede my Lambes: As if he should say, Peter, if thou wilt shew that thou lovest me, expresse it in doing something for my sake, Feede my Lambes: herein thy love shall be discerned;
When christ Come to Peter, and asked him that question, Peter l•vest thou me? he puts him upon the try•ll by this fruit of his love, Feed my Lambs: As if he should say, Peter, if thou wilt show that thou Lovest me, express it in doing something for my sake, Feed my Lambs: herein thy love shall be discerned;
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doe not say thou lovest mee, and yet art negligent in doing for mee, Feede my Lambes. We shall not need to presse this much in this Congregation,
do not say thou Lovest me, and yet art negligent in doing for me, Feed my Lambs. We shall not need to press this much in this Congregation,
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because it belongs to the Ministery:
Because it belongs to the Ministry:
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Although you haue somewhat to doe in it for the Magistracie also, whereby they may expresse their love to the Lord Iesus, to helpe the feeding of Christ Lambes.
Although you have somewhat to do in it for the Magistracy also, whereby they may express their love to the Lord Iesus, to help the feeding of christ Lambs.
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It is true, wee are as the vines that bring forth the grapes, but you are as the elmes that holde up those vines:
It is true, we Are as the vines that bring forth the grapes, but you Are as the elms that hold up those vines:
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the Magistrates feede the people as well as the Ministers: therefore that phrase is applied to David, hee was a Shepheard.
the Magistrates feed the people as well as the Ministers: Therefore that phrase is applied to David, he was a Shepherd.
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Therefore in your severall occasions, when you meete with that which may tend to the feeding of the people of God,
Therefore in your several occasions, when you meet with that which may tend to the feeding of the people of God,
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when you shall labour so farre as may lie within your compasse, that the Gospell may have a free passage, that there may be more faithfull and laborious Ministers set up in the severall places of the kingdome, the more you doe this, the more you feede Christs lambes.
when you shall labour so Far as may lie within your compass, that the Gospel may have a free passage, that there may be more faithful and laborious Ministers Set up in the several places of the Kingdom, the more you do this, the more you feed Christ Lambs.
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And if you will shew that love you have to the Lord, shew it by feeding his people, that is, by doing that which lyes in your power tending to that end, by doing of it zealously, with all your might.
And if you will show that love you have to the Lord, show it by feeding his people, that is, by doing that which lies in your power tending to that end, by doing of it zealously, with all your might.
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And as that was the worke that Christ put Peter upon for the tryall of his love,
And as that was the work that christ put Peter upon for the trial of his love,
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so I may say to every one of you, If you will shew that you love the Lord Iesus, doe the worke that belongs to your particular place;
so I may say to every one of you, If you will show that you love the Lord Iesus, do the work that belongs to your particular place;
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for every calling hath a particular worke in it:
for every calling hath a particular work in it:
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if you love the Lord, be diligent in that way, in that calling which Christ hath given you to doe him service in:
if you love the Lord, be diligent in that Way, in that calling which christ hath given you to do him service in:
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and herein you shall shew your love, as it was Christs owne speech, I have glorified thy Name, that is, in that particular worke, in that charge which thou gavest me to performe:
and herein you shall show your love, as it was Christ own speech, I have glorified thy Name, that is, in that particular work, in that charge which thou Gavest me to perform:
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so you must shew your love to God in doing the actions of your particular callings diligently.
so you must show your love to God in doing the actions of your particular callings diligently.
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You know, when that womans heart abounded in love to Christ, how it found out a way wherein it would shew it selfe presently in breaking the boxe of oyntment, &c.
You know, when that woman's heart abounded in love to christ, how it found out a Way wherein it would show it self presently in breaking the box of ointment, etc.
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As it is said of faith, It is dead without workes, so love is dead without workes, the Lord regards it not, it is a dead carkasse, without motion.
As it is said of faith, It is dead without works, so love is dead without works, the Lord regards it not, it is a dead carcase, without motion.
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Wee know it is the nature of love to be diligent: if you doe love Christ, it will make you diligent.
we know it is the nature of love to be diligent: if you do love christ, it will make you diligent.
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And as you will be ready to doe much, so you will be ready to suffer much also:
And as you will be ready to do much, so you will be ready to suffer much also:
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these two I put together, because suffering is a kinde of doing, onely it is a doing of things,
these two I put together, Because suffering is a kind of doing, only it is a doing of things,
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when there is difficultie and hardnesse. Now if you love the Lord Iesus, see what you will suffer for his sake;
when there is difficulty and hardness. Now if you love the Lord Iesus, see what you will suffer for his sake;
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those that we love, wee are exceeding readie to suffer for.
those that we love, we Are exceeding ready to suffer for.
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A husband that loves his spouse, is exceeding readie to suffer any thing to enjoy her love, he is willing to suffer any displeasure of parents, of friends, to suffer the losse of his estate, he cares not for discredit in the world, hee is ready to breake through thicke and thinne,
A husband that loves his spouse, is exceeding ready to suffer any thing to enjoy her love, he is willing to suffer any displeasure of Parents, of Friends, to suffer the loss of his estate, he Cares not for discredit in the world, he is ready to break through thick and thin,
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and to doe any thing, so he may obtaine her love at the last: So if you love the Lord Iesus, you will suffer any thing for his sake.
and to do any thing, so he may obtain her love At the last: So if you love the Lord Iesus, you will suffer any thing for his sake.
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It was an excellent testimony of Davids love, in 2 Sam. 6.21.
It was an excellent testimony of Davids love, in 2 Sam. 6.21.
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when David there dancing before the Arke was scoffed at by Michal his wife, see what an answere hee gives her, It is, saith he, before the Lord: as if hee should say, I am willing to beare this at thy hands, when David there dancing before the Ark was scoffed At by Michal his wife, see what an answer he gives her, It is, Says he, before the Lord: as if he should say, I am willing to bear this At thy hands,
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for it is to the Lord who hath chosen me rather than thy father and all his house:
for it is to the Lord who hath chosen me rather than thy father and all his house:
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As if he should say, seeing it is the Lord, for whose sake I endure this rebuke at thy hands, I care not for it, I am willing to doe it,
As if he should say, seeing it is the Lord, for whose sake I endure this rebuke At thy hands, I care not for it, I am willing to do it,
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yea I will doe it more, and be more vile in mine owne eyes, and expose my selfe yet to more scorne and derision,
yea I will do it more, and be more vile in mine own eyes, and expose my self yet to more scorn and derision,
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since it is to the Lord who hath chosen mee rather than thy fathers house;
since it is to the Lord who hath chosen me rather than thy Father's house;
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so I say, when any thing comes to be suffered for any good action, for any good cause, (as indeede commonly such actions have sufferings joyned with them) if you love the Lord, you will be ready to goe through it,
so I say, when any thing comes to be suffered for any good actium, for any good cause, (as indeed commonly such actions have sufferings joined with them) if you love the Lord, you will be ready to go through it,
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and that with cheerfulnesse, because it is to the Lord who hath chosen you, and passed by so many thousands.
and that with cheerfulness, Because it is to the Lord who hath chosen you, and passed by so many thousands.
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And therefore it was the commendation of those in Heb. 10. it was an argument of their sincerity, that they suffered the spoyl•ng of their goods with joy.
And Therefore it was the commendation of those in Hebrew 10. it was an argument of their sincerity, that they suffered the spoyl•ng of their goods with joy.
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Whence came this, but from their love to the Lord? they were so farre from being backward to suffer,
Whence Come this, but from their love to the Lord? they were so Far from being backward to suffer,
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as that they were glad to have the opportunitie to suffer somewhat for his sake.
as that they were glad to have the opportunity to suffer somewhat for his sake.
c-acp cst pns32 vbdr j pc-acp vhi dt n1 pc-acp vvi av p-acp po31 n1.
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But you will say, I am readie to doe much for the Lord, and I hope I am not backward to suffer for him. But you will say, I am ready to do much for the Lord, and I hope I am not backward to suffer for him.
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It is well if it be so, but let mee adde this to all that I have said, In what manner doest thou doe that thou doest? You know the caution that the Apostle puts in, in 1 Iohn 5.3. Herein is love manifested, that we keepe his commandements, and his commandements are not grievous.
It is well if it be so, but let me add this to all that I have said, In what manner dost thou doe that thou dost? You know the caution that the Apostle puts in, in 1 John 5.3. Herein is love manifested, that we keep his Commandments, and his Commandments Are not grievous.
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Indeed herein is the reality of love seene, that we keepe the commandements of God. It is true, a man may doe much for Christ, and yet not love him;
Indeed herein is the reality of love seen, that we keep the Commandments of God. It is true, a man may do much for christ, and yet not love him;
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an hypocrite may goe farre in performances, and yet though he doth much, hee may not love much:
an hypocrite may go Far in performances, and yet though he does much, he may not love much:
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therefore you must examine your selves by that, in what manner you doe that which you doe.
Therefore you must examine your selves by that, in what manner you do that which you do.
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Therefore it is added, if wee keepe his commandements, and they be not grievous:
Therefore it is added, if we keep his Commandments, and they be not grievous:
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as if he should say, the manner of your doing is all in all, you must both doe much, and suffer much;
as if he should say, the manner of your doing is all in all, you must both doe much, and suffer much;
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but they must both be done willingly.
but they must both be done willingly.
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You know, the wife and the servant, they both serve the husband, and doe much for him, both are alike diligent,
You know, the wife and the servant, they both serve the husband, and do much for him, both Are alike diligent,
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yet notwithstandi•g there is this difference, the wife doth it out of love, shee doth it in another manner, proceeding from another affection, aiming at another end than the servant doth.
yet notwithstandi•g there is this difference, the wife does it out of love, she does it in Another manner, proceeding from Another affection, aiming At Another end than the servant does.
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So two men may be diligent in keeping the same commandement of the Lord;
So two men may be diligent in keeping the same Commandment of the Lord;
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the one doth it as one that loves the Lord earnestly, being desirous to please him,
the one does it as one that loves the Lord earnestly, being desirous to please him,
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as one that delights in the Lord, nothing doth more content him, that when he is in an opportunity wherein he may expresse his love to the Lord, all his commandements are not grievous to him, it is not respect to the reward, it is not an eye to the punishment that mooves him.
as one that delights in the Lord, nothing does more content him, that when he is in an opportunity wherein he may express his love to the Lord, all his Commandments Are not grievous to him, it is not respect to the reward, it is not an eye to the punishment that moves him.
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A man indeed may doe much for the Lord, when it is the respects that he hath to hell and to judgement, to heaven and the reward that moves him:
A man indeed may do much for the Lord, when it is the respects that he hath to hell and to judgement, to heaven and the reward that moves him:
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Not but that these may be motives;
Not but that these may be motives;
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but yet you must remember this, that if these be the principall, and if these onely moove you, you doe it not out of love, you take but an aime from your selves.
but yet you must Remember this, that if these be the principal, and if these only move you, you do it not out of love, you take but an aim from your selves.
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When a man hath a businesse of his owne to doe, you know how carefull he is in it,
When a man hath a business of his own to do, you know how careful he is in it,
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and with what diligence hee doth it, how often and how seriously he is devising with himselfe to bring his matters to passe.
and with what diligence he does it, how often and how seriously he is devising with himself to bring his matters to pass.
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Now if you love the Lord, the actions that you doe, you will not doe them as those that are his slaves and servants, that doe things for other regards;
Now if you love the Lord, the actions that you do, you will not do them as those that Are his slaves and Servants, that do things for other regards;
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And indeede such is the love for the most part that is among us now adayes, there is much formality in our actions, wee have a forme of godlinesse without the power of it:
And indeed such is the love for the most part that is among us now adays, there is much formality in our actions, we have a Form of godliness without the power of it:
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even as in our love towards men, there are many complements, and much profession of love one to another,
even as in our love towards men, there Are many compliments, and much profession of love one to Another,
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but wee finde that there is little true love:
but we find that there is little true love:
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So wee may take up a complaint against men in their love to God, there is much formality, men are much in outward performances, which is well, I confesse,
So we may take up a complaint against men in their love to God, there is much formality, men Are much in outward performances, which is well, I confess,
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but alas, the power is wanting;
but alas, the power is wanting;
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it is all but complementing with God, as it were, when you come and do these duties of Gods worship,
it is all but Complimenting with God, as it were, when you come and do these duties of God's worship,
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when you keepe the Sabbath, and present your selves at prayers and at Sermons, it is well you doe so;
when you keep the Sabbath, and present your selves At Prayers and At Sermons, it is well you do so;
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but yet when your hearts are going after your covetousnesse, and after your pleasures, after this or that particular humour, the Lord lookes upon this as upon a formall performance:
but yet when your hearts Are going After your covetousness, and After your pleasures, After this or that particular humour, the Lord looks upon this as upon a formal performance:
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it is another kinde of doing that the Lord requires at your hands.
it is Another kind of doing that the Lord requires At your hands.
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It may be you doe duties in secret and private, and it is a good propertie that you doe so,
It may be you do duties in secret and private, and it is a good property that you do so,
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but yet that is not enough;
but yet that is not enough;
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you may doe them as a taske, that you are glad when the businesse is done,
you may do them as a task, that you Are glad when the business is done,
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and it is well that is over;
and it is well that is over;
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but when you will doe things out of love, you must know that you must doe it in another manner, not in this formality.
but when you will do things out of love, you must know that you must do it in Another manner, not in this formality.
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If you will serve the Lord out of love, it is not the praying to him morning and evening that will content you,
If you will serve the Lord out of love, it is not the praying to him morning and evening that will content you,
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but it is the working upon your hearts, it is the beating upon your affections till you have brought them to a good frame of grace, till you have wrought upon your selves a sound and thorow renewing of your repentance, you will never give over till your hearts be quickened in prayer, till you have found that God hath answered you, till you have had experience of his mercy and loving kindnesse towards you.
but it is the working upon your hearts, it is the beating upon your affections till you have brought them to a good frame of grace, till you have wrought upon your selves a found and thorough renewing of your Repentance, you will never give over till your hearts be quickened in prayer, till you have found that God hath answered you, till you have had experience of his mercy and loving kindness towards you.
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So when you come to heare, is this all, (thinke you) that God requires of you, to sit here,
So when you come to hear, is this all, (think you) that God requires of you, to fit Here,
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and lend us your eares for a little time? No, my Beloved, unlesse you doe it from love,
and lend us your ears for a little time? No, my beloved, unless you do it from love,
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unlesse you be mooved to it from an inward principle, from an entire and holy affection to God, it is nothing.
unless you be moved to it from an inward principle, from an entire and holy affection to God, it is nothing.
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You must labour to have the word wrought upon your hearts, you must observe how you practise,
You must labour to have the word wrought upon your hearts, you must observe how you practise,
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and how you bring forth into action that which you heare;
and how you bring forth into actium that which you hear;
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for you doe not learne a thing here, when you come to heare the word, till you practise it, till your hearts bee transformed into it:
for you do not Learn a thing Here, when you come to hear the word, till you practise it, till your hearts be transformed into it:
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Doe not thinke that you have done the worke, when you have sate here and heard us,
Do not think that you have done the work, when you have sat Here and herd us,
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when you have gone home and repeated the Sermon, and understand it: To heare as God would have you heare is another thing:
when you have gone home and repeated the Sermon, and understand it: To hear as God would have you hear is Another thing:
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it is like your lessons in musicke, you say you have never learned them, till you be able to practise them;
it is like your Lessons in music, you say you have never learned them, till you be able to practise them;
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so you never have learned the word of God aright, till you have an abilitie in you to practise it.
so you never have learned the word of God aright, till you have an ability in you to practise it.
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To shew you what love is, and what faith is, and what patience is, to make you understand and conceive of it, it is nothing;
To show you what love is, and what faith is, and what patience is, to make you understand and conceive of it, it is nothing;
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but to have faith, to have patience, to have love, to have your affections inflamed to the Lord, this is the right hearing.
but to have faith, to have patience, to have love, to have your affections inflamed to the Lord, this is the right hearing.
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As it is in physicke, the understanding of the Physitians bill is nothing, it is the taking and applying of that which is there written that doth good to your bodies;
As it is in physic, the understanding of the Physicians bill is nothing, it is the taking and applying of that which is there written that does good to your bodies;
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so is it with the doctrine that wee preach, you may understand it, and apprehend it, and conceive of it aright;
so is it with the Doctrine that we preach, you may understand it, and apprehend it, and conceive of it aright;
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but except you bring it forth into your lives and actions, you learne it not.
but except you bring it forth into your lives and actions, you Learn it not.
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Therefore this slight and overly performance is not a true testimonie of your loue to the Lord Iesus,
Therefore this slight and overly performance is not a true testimony of your love to the Lord Iesus,
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but the doing of it to purpose, so that God who searcheth the heart may accept of it;
but the doing of it to purpose, so that God who Searches the heart may accept of it;
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the doing of it thorowly that your hearts may be wrought upon, this is a signe that your doing and suffering comes from Love. FINIS.
the doing of it thoroughly that your hearts may be wrought upon, this is a Signen that your doing and suffering comes from Love. FINIS.
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THE FOVRTH SERMON. GALLAT. 5.6.
THE FOURTH SERMON. GALATIA. 5.6.
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For in Iesus Christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by Love.
For in Iesus christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which works by Love.
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THE last thing that wee did was to shew you what were the properties of true love, that by them you might try your selves whether you love the Lord Iesus or no:
THE last thing that we did was to show you what were the properties of true love, that by them you might try your selves whither you love the Lord Iesus or no:
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we went through five in the morning, we now proceede. Another property of love is this, it is full of heate:
we went through five in the morning, we now proceed. another property of love is this, it is full of heat:
pns12 vvd p-acp crd p-acp dt n1, pns12 av vvi. j-jn n1 pp-f n1 vbz d, pn31 vbz j pp-f n1:
(20) sermon (DIV2)
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therefore in Cant. 8. it is compared to coales of juniper: and that phrase is used in Mat. 24.5. Iniquity shall abound, and the love of many shall waxe colde.
Therefore in Cant 8. it is compared to coals of juniper: and that phrase is used in Mathew 24.5. Iniquity shall abound, and the love of many shall wax cold.
av p-acp np1 crd pn31 vbz vvn p-acp n2 pp-f n1: cc d n1 vbz vvn p-acp np1 crd. n1 vmb vvi, cc dt n1 pp-f d vmb vvi j-jn.
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That antithesis shewes that love is a hot thing, hot as fire.
That antithesis shows that love is a hight thing, hight as fire.
cst n1 vvz d n1 vbz dt j n1, j c-acp n1.
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Therefore if you would know whether you love the Lord Iesus or no, consider what heat and what fire there is in you.
Therefore if you would know whither you love the Lord Iesus or not, Consider what heat and what fire there is in you.
av cs pn22 vmd vvi cs pn22 vvb dt n1 np1 cc xx, vvb r-crq n1 cc r-crq n1 pc-acp vbz p-acp pn22.
(20) sermon (DIV2)
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Now what are the properties of fire? wherein doth love and that agree? Fire, you know, is the most active of all the elements;
Now what Are the properties of fire? wherein does love and that agree? Fire, you know, is the most active of all the elements;
av r-crq vbr dt n2 pp-f n1? q-crq vdz n1 cc d vvb? n1, pn22 vvb, vbz dt av-ds j pp-f d dt n2;
(20) sermon (DIV2)
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colde benummes a man, and is the greatest enemie to action:
cold benumbs a man, and is the greatest enemy to actium:
j-jn vvz dt n1, cc vbz dt js n1 p-acp n1:
(20) sermon (DIV2)
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if thou love the Lord Iesus, thou shalt finde thy love will have that property of fire to set all on worke on thee;
if thou love the Lord Iesus, thou shalt find thy love will have that property of fire to Set all on work on thee;
cs pns21 vvb dt n1 np1, pns21 vm2 vvi po21 n1 vmb vhi d n1 pp-f n1 pc-acp vvi d p-acp n1 p-acp pno21;
(20) sermon (DIV2)
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it will set thy tongue on fire, and thy hands on fire, and thy head and heart on fire, every thing that is within thee will be working,
it will Set thy tongue on fire, and thy hands on fire, and thy head and heart on fire, every thing that is within thee will be working,
pn31 vmb vvi po21 n1 p-acp n1, cc po21 n2 p-acp n1, cc po21 n1 cc n1 p-acp n1, d n1 cst vbz p-acp pno21 vmb vbi vvg,
(20) sermon (DIV2)
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and doing some service or other to the Lord.
and doing Some service or other to the Lord.
cc vdg d n1 cc n-jn p-acp dt n1.
(20) sermon (DIV2)
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When a man wanteth love, hee is as a man benummed, as a man frozen in his dreggs, not apt to any thing:
When a man Wants love, he is as a man benumbed, as a man frozen in his dregs, not apt to any thing:
c-crq dt n1 vvz n1, pns31 vbz p-acp dt n1 vvn, c-acp dt n1 vvn p-acp po31 n2, xx j p-acp d n1:
(20) sermon (DIV2)
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the more a thing is like to fire, the more aptnesse, and the more activenesse; so the more love, the more aptnesse and readinesse to every good worke:
the more a thing is like to fire, the more aptness, and the more activeness; so the more love, the more aptness and readiness to every good work:
dt av-dc dt n1 vbz av-j p-acp n1, dt av-dc n1, cc dt av-dc n1; av dt av-dc n1, dt av-dc n1 cc n1 p-acp d j n1:
(20) sermon (DIV2)
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where there is no love, there men are reprobate to every good worke.
where there is no love, there men Are Reprobate to every good work.
c-crq pc-acp vbz dx n1, a-acp n2 vbr j-jn p-acp d j n1.
(20) sermon (DIV2)
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Besides, love as it is very active, so it is very quicke, as fire is of a quicke nature.
Beside, love as it is very active, so it is very quick, as fire is of a quick nature.
a-acp, vvb c-acp pn31 vbz av j, av pn31 vbz av j, c-acp n1 vbz pp-f dt j n1.
(20) sermon (DIV2)
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Therefore we say that love hates nothing so much as delayes, and it is in this like to fire, which is the quickest of all the elements. Consider of this therefore;
Therefore we say that love hates nothing so much as delays, and it is in this like to fire, which is the quickest of all the elements. Consider of this Therefore;
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(20) sermon (DIV2)
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Art thou speedy in thy executions? if thou love the Lord, thou wilt not deferre and put off from day to day any thing that is to bee done, thou wilt not say with thy self, I wil change my course of life, but not yet:
Art thou speedy in thy executions? if thou love the Lord, thou wilt not defer and put off from day to day any thing that is to be done, thou wilt not say with thy self, I will change my course of life, but not yet:
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(20) sermon (DIV2)
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no, if thou love the Lord, thou wilt doe it presently. Besides love agrees with fire in this, that it is earnest and vehement:
no, if thou love the Lord, thou wilt do it presently. Beside love agrees with fire in this, that it is earnest and vehement:
dx, cs pns21 vvb dt n1, pns21 vm2 vdi pn31 av-j. p-acp n1 vvz p-acp n1 p-acp d, cst pn31 vbz j cc j:
(20) sermon (DIV2)
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and indeede I take it, that in that regard it is chiefly compared to fire. For fire, as it is of a quicke, so it is of a vehement nature, and so is love.
and indeed I take it, that in that regard it is chiefly compared to fire. For fire, as it is of a quick, so it is of a vehement nature, and so is love.
cc av pns11 vvb pn31, cst p-acp d n1 pn31 vbz av-jn vvn p-acp n1. p-acp n1, c-acp pn31 vbz pp-f dt j, av pn31 vbz pp-f dt j n1, cc av vbz n1.
(20) sermon (DIV2)
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Looke what a man loves, upon that he bestowes the top of all his affections, and the maine strength of his intentions run that way.
Look what a man loves, upon that he bestows the top of all his affections, and the main strength of his intentions run that Way.
n1 q-crq dt n1 vvz, p-acp cst pns31 vvz dt n1 pp-f d po31 n2, cc dt j n1 pp-f po31 n2 vvi d n1.
(20) sermon (DIV2)
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Examine by this therefore whether thou love the Lord or no.
Examine by this Therefore whither thou love the Lord or no.
vvb p-acp d av cs pns21 vvb dt n1 cc uh-dx.
(20) sermon (DIV2)
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If thou love the Lord Iesus, thou wilt look upon other things, as things that thou regardest not much, thou wilt grieve for them as if thou grievedst not,
If thou love the Lord Iesus, thou wilt look upon other things, as things that thou regardest not much, thou wilt grieve for them as if thou grievedst not,
cs pns21 vvb dt n1 np1, pns21 vm2 vvi p-acp j-jn n2, c-acp n2 cst pns21 vvd2 xx d, pns21 vm2 vvi p-acp pno32 c-acp cs pns21 vvd2 xx,
(20) sermon (DIV2)
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and rejoyce as if thou rejoycedst not, thou wilt use the world as if thou usedst it not, thy heart will be taken up about Christ,
and rejoice as if thou rejoicedst not, thou wilt use the world as if thou usedst it not, thy heart will be taken up about christ,
cc vvi c-acp cs pns21 vvd2 xx, pns21 vm2 vvi dt n1 c-acp cs pns21 vvd2 pn31 xx, po21 n1 vmb vbi vvn a-acp p-acp np1,
(20) sermon (DIV2)
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and about the things that belong to the kingdome of God, thy intentions will be set upon the things that belong to the service of God, and thy owne salvation.
and about the things that belong to the Kingdom of God, thy intentions will be Set upon the things that belong to the service of God, and thy own salvation.
cc p-acp dt n2 cst vvb p-acp dt n1 pp-f np1, po21 n2 vmb vbi vvn p-acp dt n2 cst vvb p-acp dt n1 pp-f np1, cc po21 d n1.
(20) sermon (DIV2)
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This is a thing by which you may plainly discerne the truth of your love:
This is a thing by which you may plainly discern the truth of your love:
d vbz dt n1 p-acp r-crq pn22 vmb av-j vvi dt n1 pp-f po22 n1:
(20) sermon (DIV2)
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examine therefore what it is upon which you bestow the maine and the top of your intentions.
examine Therefore what it is upon which you bestow the main and the top of your intentions.
vvb av r-crq pn31 vbz p-acp r-crq pn22 vvb dt j cc dt n1 pp-f po22 n2.
(20) sermon (DIV2)
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Indeed, my brethren, the greatest things that the world hath are not worthy of the toppe and strength of our affections; for they are but trifles.
Indeed, my brothers, the greatest things that the world hath Are not worthy of the top and strength of our affections; for they Are but trifles.
np1, po11 n2, dt js n2 cst dt n1 vhz vbr xx j pp-f dt n1 cc n1 pp-f po12 n2; c-acp pns32 vbr p-acp n2.
(20) sermon (DIV2)
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Therefore if you love the Lord Iesus, if you prize him aright, and be righ•ly affected towards him, you will esteeme nothing great,
Therefore if you love the Lord Iesus, if you prize him aright, and be righ•ly affected towards him, you will esteem nothing great,
av cs pn22 vvb dt n1 np1, cs pn22 vvb pno31 av, cc vbi av-j vvn p-acp pno31, pn22 vmb vvi pix j,
(20) sermon (DIV2)
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but the enjoying of his favour, and nothing of worse consequent than the losse of it, nothing will be of any great moment to you, but onely sinne, and grace;
but the enjoying of his favour, and nothing of Worse consequent than the loss of it, nothing will be of any great moment to you, but only sin, and grace;
cc-acp dt n-vvg pp-f po31 n1, cc pix pp-f jc j cs dt n1 pp-f pn31, pix vmb vbi pp-f d j n1 p-acp pn22, cc-acp av-j n1, cc n1;
(20) sermon (DIV2)
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sinne that displeaseth him, and grace that brings you into favour with him:
sin that displeaseth him, and grace that brings you into favour with him:
n1 cst vvz pno31, cc n1 cst vvz pn22 p-acp n1 p-acp pno31:
(20) sermon (DIV2)
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as for other things, you will looke upon them as trifles, you will not put the strength of your mindes to any thing else;
as for other things, you will look upon them as trifles, you will not put the strength of your minds to any thing Else;
c-acp p-acp j-jn n2, pn22 vmb vvi p-acp pno32 c-acp n2, pn22 vmb xx vvi dt n1 pp-f po22 n2 p-acp d n1 av;
(20) sermon (DIV2)
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this is the nature of love, it is vehement toward the thing that it loveth.
this is the nature of love, it is vehement towards the thing that it loves.
d vbz dt n1 pp-f n1, pn31 vbz j p-acp dt n1 cst pn31 vvz.
(20) sermon (DIV2)
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Moreover, it hath also this property of fire, that it is still aspiring, it is still enlarging it selfe, still growing on, assimulating,
Moreover, it hath also this property of fire, that it is still aspiring, it is still enlarging it self, still growing on, assimulating,
av, pn31 vhz av d n1 pp-f n1, cst pn31 vbz av vvg, pn31 vbz av vvg pn31 n1, av vvg a-acp, vvg,
(20) sermon (DIV2)
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and turning every thing into its owne nature, it is overcomming and is not ready to be overcome:
and turning every thing into its own nature, it is overcoming and is not ready to be overcome:
cc vvg d n1 p-acp po31 d n1, pn31 vbz vvg cc vbz xx j pc-acp vbi vvn:
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Which propertie of fire is noted in that place I spake of in the morning, Much water cannot quench it, it is as strong as death:
Which property of fire is noted in that place I spoke of in the morning, Much water cannot quench it, it is as strong as death:
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Now death, you know, overcomes all; so will love, it will breake through all impediments.
Now death, you know, overcomes all; so will love, it will break through all impediments.
av n1, pn22 vvb, vvz d; av vmb vvi, pn31 vmb vvi p-acp d n2.
(20) sermon (DIV2)
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Consider whether you finde this disposition in your selves, that your hearts are still drawing nearer and nearer the Lord, that they are still aspiring up towards heaven, that you are still going onward and thriving in the worke of grace.
Consider whither you find this disposition in your selves, that your hearts Are still drawing nearer and nearer the Lord, that they Are still aspiring up towards heaven, that you Are still going onward and thriving in the work of grace.
np1 cs pn22 vvb d n1 p-acp po22 n2, cst po22 n2 vbr av vvg av-jc cc av-jc dt n1, cst pns32 vbr av vvg a-acp p-acp n1, cst pn22 vbr av vvg av cc j-vvg p-acp dt n1 pp-f n1.
(20) sermon (DIV2)
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But that which of all other things will manifest most to us this affection of love, it is those affections which depend on it;
But that which of all other things will manifest most to us this affection of love, it is those affections which depend on it;
p-acp cst r-crq pp-f d j-jn n2 vmb vvi av-ds p-acp pno12 d n1 pp-f n1, pn31 vbz d n2 r-crq vvb p-acp pn31;
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you shall know it, I say, by the affections that hang upon it.
you shall know it, I say, by the affections that hang upon it.
pn22 vmb vvi pn31, pns11 vvb, p-acp dt n2 cst vvb p-acp pn31.
(20) sermon (DIV2)
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It is true that all the affections depend upon love, but, for this time, I will instance but in two, namely, Anger, and Feare.
It is true that all the affections depend upon love, but, for this time, I will instance but in two, namely, Anger, and fear.
pn31 vbz j cst d dt n2 vvb p-acp n1, cc-acp, p-acp d n1, pns11 vmb n1 cc-acp p-acp crd, av, n1, cc vvb.
(20) sermon (DIV2)
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Looke whatsoever it is that a man loveth, where he findes any impediment in the prosecution of it, hee is angry, hee desires with as much earnestnesse to remoove that impediment, as hee loves the thing.
Look whatsoever it is that a man loves, where he finds any impediment in the prosecution of it, he is angry, he Desires with as much earnestness to remove that impediment, as he loves the thing.
vvi r-crq pn31 vbz d dt n1 vvz, c-crq pns31 vvz d n1 p-acp dt n1 pp-f pn31, pns31 vbz j, pns31 vvz p-acp c-acp d n1 pc-acp vvi d n1, c-acp pns31 vvz dt n1.
(20) sermon (DIV2)
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Take any man even of the mildest disposition, if in any thing that hee loveth much,
Take any man even of the Mildest disposition, if in any thing that he loves much,
vvb d n1 av pp-f dt js n1, cs p-acp d n1 cst pns31 vvz d,
(20) sermon (DIV2)
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and intendeth much, there be an intercurrent impediment that shall interrupt him, he is angry, though otherwise he be of a most meeke disposition.
and intends much, there be an intercurrent impediment that shall interrupt him, he is angry, though otherwise he be of a most meek disposition.
cc vvz d, pc-acp vbi dt j n1 cst vmb vvi pno31, pns31 vbz j, cs av pns31 vbb pp-f dt av-ds j n1.
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For anger is but earnestnesse to remove the thing out of the way that hinders us:
For anger is but earnestness to remove the thing out of the Way that hinders us:
p-acp n1 vbz p-acp n1 pc-acp vvi dt n1 av pp-f dt n1 cst vvz pno12:
(20) sermon (DIV2)
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whatsoever a man loveth, hee is angry with the impediments that hinder him in it. Come now and examine your love to the Lord by your anger:
whatsoever a man loves, he is angry with the impediments that hinder him in it. Come now and examine your love to the Lord by your anger:
r-crq dt n1 vvz, pns31 vbz j p-acp dt n2 cst vvb pno31 p-acp pn31. np1 av cc vvb po22 n1 p-acp dt n1 p-acp po22 n1:
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that anger that proceedes from love to the Lord, we call zeale:
that anger that proceeds from love to the Lord, we call zeal:
cst n1 cst vvz p-acp n1 p-acp dt n1, pns12 vvb n1:
(20) sermon (DIV2)
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will you professe that you love the Lord, and yet your hearts are not moved when he is dishonoured? Thinke with thy selfe when thou art wronged in thy name,
will you profess that you love the Lord, and yet your hearts Are not moved when he is dishonoured? Think with thy self when thou art wronged in thy name,
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(20) sermon (DIV2)
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or some body miscalleth thee, misreports of thee, and prosecutes thee with evill speeches and revilings, is not thy wrath kindled in thee against such a one? Well,
or Some body miscalleth thee, misreports of thee, and prosecutes thee with evil Speeches and revilings, is not thy wrath kindled in thee against such a one? Well,
cc d n1 vvz pno21, n2 pp-f pno21, cc vvz pno21 p-acp j-jn n2 cc n2-vvg, vbz xx po21 n1 vvn p-acp pno21 p-acp d dt pi? uh-av,
(20) sermon (DIV2)
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if thou love the Lord Iesus as thy selfe, as thou oughtest to love him above thy selfe,
if thou love the Lord Iesus as thy self, as thou Ought to love him above thy self,
cs pns21 vvb dt n1 np1 p-acp po21 n1, c-acp pns21 vmd2 p-acp n1 pno31 p-acp po21 n1,
(20) sermon (DIV2)
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why are not thy affections stirred in thee, when thou hearest him dishonoured, when thou knowest that his Name is ill spoken of? If a man should take from thee thy wealth,
why Are not thy affections stirred in thee, when thou Hearst him dishonoured, when thou Knowest that his Name is ill spoken of? If a man should take from thee thy wealth,
q-crq vbr xx po21 n2 vvn p-acp pno21, c-crq pns21 vv2 pno31 vvn, c-crq pns21 vv2 cst po31 n1 vbz av-jn vvn pp-f? cs dt n1 vmd vvi p-acp pno21 po21 n1,
(20) sermon (DIV2)
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or any thing that is deare to thee;
or any thing that is deer to thee;
cc d n1 cst vbz j-jn p-acp pno21;
(20) sermon (DIV2)
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if a man should come and violate thee with ill tearmes, thou wouldest be angry with him,
if a man should come and violate thee with ill terms, thou Wouldst be angry with him,
cs dt n1 vmd vvi cc vvi pno21 p-acp j-jn n2, pns21 vmd2 vbi j p-acp pno31,
(20) sermon (DIV2)
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and be ready to flie in the face of such an one.
and be ready to fly in the face of such an one.
cc vbi j pc-acp vvi p-acp dt n1 pp-f d dt crd.
(20) sermon (DIV2)
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If you be thus affected to the Lord, and to his glory, why doe you not doe the like for him? You know, David did the same:
If you be thus affected to the Lord, and to his glory, why do you not do the like for him? You know, David did the same:
cs pn22 vbb av vvn p-acp dt n1, cc p-acp po31 n1, q-crq vdb pn22 xx vdi dt av-j p-acp pno31? pn22 vvb, np1 vdd dt d:
(20) sermon (DIV2)
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Mine eyes gush out (saith he) with rivers of water because men keepe not thy Law. Mine eyes gush out (Says he) with Rivers of water Because men keep not thy Law.
po11 n2 vvi av (vvz pns31) p-acp n2 pp-f n1 c-acp n2 vvb xx po21 n1.
(20) sermon (DIV2)
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Therefore know that, if you finde not your hearts affected with the things that belong to God, that there is no anger stirred up, it is a sure argument that you love him not.
Therefore know that, if you find not your hearts affected with the things that belong to God, that there is no anger stirred up, it is a sure argument that you love him not.
av vvb d, cs pn22 vvb xx po22 n2 vvn p-acp dt n2 cst vvb p-acp np1, cst pc-acp vbz dx n1 vvd a-acp, pn31 vbz dt j n1 cst pn22 vvb pno31 xx.
(20) sermon (DIV2)
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It is observable that is said of olde Ely, 1 Sam. 4.3. when newes was brought him that the Israelites were fled, that moved him not so much when it was tolde him;
It is observable that is said of old Ely, 1 Sam. 4.3. when news was brought him that the Israelites were fled, that moved him not so much when it was told him;
pn31 vbz j cst vbz vvn pp-f j np1, crd np1 crd. c-crq n1 vbds vvn pno31 cst dt np2 vbdr vvn, cst vvd pno31 xx av av-d q-crq pn31 vbds vvn pno31;
(20) sermon (DIV2)
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morever that there was a great slaughter among the people, that stirred him not neither; when it was tolde him yet that his two sonnes Hophni and Phineas were slaine,
moreover that there was a great slaughter among the people, that stirred him not neither; when it was told him yet that his two Sons Hophni and Phinehas were slain,
av cst pc-acp vbds dt j n1 p-acp dt n1, cst vvd pno31 xx av-dx; c-crq pn31 vbds vvn pno31 av cst po31 crd n2 np1 cc np1 vbdr vvn,
(20) sermon (DIV2)
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yet this did not so much affect him;
yet this did not so much affect him;
av d vdd xx av av-d vvi pno31;
(20) sermon (DIV2)
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but when it was tolde him that the Arke of the Lord was taken, the text noteth something more than ordinary, that hee was so stirred with it, that he fell from his seate,
but when it was told him that the Ark of the Lord was taken, the text notes something more than ordinary, that he was so stirred with it, that he fell from his seat,
cc-acp c-crq pn31 vbds vvn pno31 cst dt n1 pp-f dt n1 vbds vvn, dt n1 vvz pi dc cs j, cst pns31 vbds av vvn p-acp pn31, cst pns31 vvd p-acp po31 n1,
(20) sermon (DIV2)
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& it cost him his life.
& it cost him his life.
cc pn31 vvd pno31 po31 n1.
(20) sermon (DIV2)
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Can you find this affection in your selves, that you are not moved with the death of childrē so much,
Can you find this affection in your selves, that you Are not moved with the death of children so much,
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or for the losse of your goods, or for your owne particular discontents, as when you shall heare that the glory is departed from Israel, that religion suffers any eclipse in any place, that the Gospell of Iesus Christ is hindred? This is a thing that will try your love to the Lord.
or for the loss of your goods, or for your own particular discontents, as when you shall hear that the glory is departed from Israel, that Religion suffers any eclipse in any place, that the Gospel of Iesus christ is hindered? This is a thing that will try your love to the Lord.
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If you finde that you can heare of the desolation of the Churches, and of the increase and growing of Poperie,
If you find that you can hear of the desolation of the Churches, and of the increase and growing of Popery,
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and yet you doe not take it to heart to be affected with it, you doe not grieve for it, it is a signe that you want love to the Lord.
and yet you do not take it to heart to be affected with it, you do not grieve for it, it is a Signen that you want love to the Lord.
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You know what is noted of them in Ierem. 36.24.
You know what is noted of them in Jeremiah 36.24.
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when the King had done an abominable action, that hee had cut the roll insunder that Ieremiah gave him,
when the King had done an abominable actium, that he had Cut the roll insunder that Jeremiah gave him,
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and cast it into the fire that was upon the hearth before him, it is sayd that those that were about him, did not rent their clothes, nor petition to him &c. As if hee should say;
and cast it into the fire that was upon the hearth before him, it is said that those that were about him, did not rend their clothes, nor petition to him etc. As if he should say;
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in this they discovered a wonderfull want of love to the Lord, and to his cause, that they were not moved with this dishonour, that was offered to God,
in this they discovered a wonderful want of love to the Lord, and to his cause, that they were not moved with this dishonour, that was offered to God,
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and to his servant, and to the cause of Religion at that time.
and to his servant, and to the cause of Religion At that time.
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You know what disposition Paul had in this case Act. 17. He observed that the place, where he was, was given to Idolatry, the text saith, His spirit was stirred in him, his zeale and his anger was kindled in his breast.
You know what disposition Paul had in this case Act. 17. He observed that the place, where he was, was given to Idolatry, the text Says, His Spirit was stirred in him, his zeal and his anger was kindled in his breast.
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Therefore consider what your affections to the Lord are by this holy anger that is in you.
Therefore Consider what your affections to the Lord Are by this holy anger that is in you.
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Moses you know, was the meekest man vpon the earth, and yet you know how he was mooved,Moses you know, was the Meekest man upon the earth, and yet you know how he was moved,
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how his zeale was kindled in his breast, when he saw the idolatry of the people.
how his zeal was kindled in his breast, when he saw the idolatry of the people.
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In the next place consider your feare:
In the next place Consider your Fear:
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For if you love the Lord, it will cause you to feare and tremble at his word,
For if you love the Lord, it will cause you to Fear and tremble At his word,
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and at his judgements, for whom a man loves much, he regards much, and when a man regards another much, he is much affected with what he doth;
and At his Judgments, for whom a man loves much, he regards much, and when a man regards Another much, he is much affected with what he does;
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Now when the Lord shall shew some tokens of his wrath, those that love him, and esteeme of him, those that prize him, cannot but be affected.
Now when the Lord shall show Some tokens of his wrath, those that love him, and esteem of him, those that prize him, cannot but be affected.
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Shall the Lyon roare, and shall not the beasts of the field tremble? Consider, how you are affected therefore, when the Lord shall discover any expression of his wrath, Shall the lion roar, and shall not the beasts of the field tremble? Consider, how you Are affected Therefore, when the Lord shall discover any expression of his wrath,
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and what doth hee else in this stroake, which is now vpon this place;
and what does he Else in this stroke, which is now upon this place;
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is there not wrath gone out from the Lord? You know the plague is more particularly Gods hand, then any other affliction:
is there not wrath gone out from the Lord? You know the plague is more particularly God's hand, then any other affliction:
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Therefore David saith when he chose the plague, that he would choose to fall into the hands of God, intimating that, in that buysinesse, God was in a more peculiar manner the doer of it.
Therefore David Says when he chosen the plague, that he would choose to fallen into the hands of God, intimating that, in that buysinesse, God was in a more peculiar manner the doer of it.
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As the thunder is sayd to be the voyce of the Lord, so the plague may properly be sayd to be the stroake of the Lord, more peculiarly than any other affliction.
As the thunder is said to be the voice of the Lord, so the plague may properly be said to be the stroke of the Lord, more peculiarly than any other affliction.
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Consider therfore what your affections are in this case:
Consider Therefore what your affections Are in this case:
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for my beloved, let it not be in vayne to you, that the Lord stretcheth forth his hand as hee doth now at this time among vs. It is but yet in the beginning,
for my Beloved, let it not be in vain to you, that the Lord Stretcheth forth his hand as he does now At this time among us It is but yet in the beginning,
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and what is the Lords meaning in it? Is it not as a messenger sent vpon an errand? If it had its answer,
and what is the lords meaning in it? Is it not as a Messenger sent upon an errand? If it had its answer,
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if that were done, for which the Lord had sent it, would he not remoue it againe? Would he not bid the destroying Angell to put up his sword into his sheath? Doubtlesse he would,
if that were done, for which the Lord had sent it, would he not remove it again? Would he not bid the destroying Angel to put up his sword into his sheath? Doubtless he would,
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if you would doe that at the beginning of this sicknesse that must be done before the Lord will remoove it from you.
if you would do that At the beginning of this sickness that must be done before the Lord will remove it from you.
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You will say, what shall we doe then? I beseech you consider what commonly is the cause of a plague among vs. Consider what hath ben the cause of the plague in former times.
You will say, what shall we do then? I beseech you Consider what commonly is the cause of a plague among us Consider what hath been the cause of the plague in former times.
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You shal finde in Numb: 25. two causes of the plague. You shall find in Numb: 25. two Causes of the plague.
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One was the superstition and Idolatrie of the people, they begann to be yokt with Idolatrie, They joyned themselues to Baal Peor.
One was the Superstition and Idolatry of the people, they began to be yoked with Idolatry, They joined themselves to Baal Peor.
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I confesse that sinne was not yet growne to any great height, it was but yet in the beginning, in the seedes,
I confess that sin was not yet grown to any great height, it was but yet in the beginning, in the seeds,
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and yet you know how the Lord was offended with them. And the second was fornication, the sinne of vncleanes that was cōmitted.
and yet you know how the Lord was offended with them. And the second was fornication, the sin of uncleans that was committed.
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It is not likely that all the people fell into that sinne of Idolatry, or into the sinne of Fornication, but yet the Lord was offended with the whole Congregation for those that did it,
It is not likely that all the people fell into that sin of Idolatry, or into the sin of Fornication, but yet the Lord was offended with the Whole Congregation for those that did it,
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as the manner is to be.
as the manner is to be.
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So here you see two causes of a plague, Idolatry which was but beginning, and the very admitting it into the Campe;
So Here you see two Causes of a plague, Idolatry which was but beginning, and the very admitting it into the Camp;
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and the Fornication of the people.
and the Fornication of the people.
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Another cause of the plague you shall find in Davids numbring the people, it was their securitie and pride,
another cause of the plague you shall find in Davids numbering the people, it was their security and pride,
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and trusting to themselves, and the creatures:
and trusting to themselves, and the creatures:
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for surely it was not Davids sinne only (who had somewhat forgotten God, and trusted to his mountaine,
for surely it was not Davids sin only (who had somewhat forgotten God, and trusted to his mountain,
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& thought that that was strong enough) but it was the sinne of the people.
& Thought that that was strong enough) but it was the sin of the people.
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It is good (my beloved) to be secure out of confidence vpon God, and therein, the more securitie the better;
It is good (my Beloved) to be secure out of confidence upon God, and therein, the more security the better;
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but to be secure for any outward help, either in the number of men or ships,
but to be secure for any outward help, either in the number of men or ships,
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or strength or policie, or because we are compassed about with the walls of the Sea,
or strength or policy, or Because we Are compassed about with the walls of the Sea,
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or whatsoeever it is wherein wee thinke our safetie consisteth, the more confidence in this the worse.
or whatsoever it is wherein we think our safety Consisteth, the more confidence in this the Worse.
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The Lord smott the people for this security in Dauids time. Another cause is, the unworthy receiving of the Sacrament.
The Lord smote the people for this security in David time. another cause is, the unworthy receiving of the Sacrament.
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Many are sicke among you (saith the Apostle) and many are dead, because you receive the Sacrament unworthily.Many Are sick among you (Says the Apostle) and many Are dead, Because you receive the Sacrament unworthily.
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The Lord is pleased to punish that particular sinne of receiving the Sacrament unworthily, with some sicknesse or other,
The Lord is pleased to Punish that particular sin of receiving the Sacrament unworthily, with Some sickness or other,
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whether the plague or no, we cannot say, but this we may be sure of, that this was the cause why so many were sicke and dead.
whither the plague or no, we cannot say, but this we may be sure of, that this was the cause why so many were sick and dead.
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You know that passage in the booke of Chronicles concerning Ezekias, when the people had not prepared themselves aright as they ought, hee prayed to the Lord,
You know that passage in the book of Chronicles Concerning Ezekias, when the people had not prepared themselves aright as they ought, he prayed to the Lord,
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and it is said, The Lord healed the people:
and it is said, The Lord healed the people:
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we cannot say what the Lord healed them of, but yet it makes it evident that the Lord had some way smitten thē.
we cannot say what the Lord healed them of, but yet it makes it evident that the Lord had Some Way smitten them.
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Moses for the omission of the Sacrament the Lord would have slaine him, that is, he would have sent something upon him,Moses for the omission of the Sacrament the Lord would have slain him, that is, he would have sent something upon him,
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whether some disease, as is most probable, or some other thing which should have taken away his life in the end.
whither Some disease, as is most probable, or Some other thing which should have taken away his life in the end.
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The omission and negligent receiving of the Sacrament I put together, which mooveth God to anger,
The omission and negligent receiving of the Sacrament I put together, which moveth God to anger,
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and to inflict plagues upon a people.
and to inflict plagues upon a people.
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I will name yet one more besides these, and that is the coldnesse and deadnesse of their hearts who belong to the Lord, from whom he expects better things,
I will name yet one more beside these, and that is the coldness and deadness of their hearts who belong to the Lord, from whom he expects better things,
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and more zeale, which I gather hence:
and more zeal, which I gather hence:
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What was the reason that the zeale of Phineas stayed the plague? Numb. 25. Because his love was hot,
What was the reason that the zeal of Phinehas stayed the plague? Numb. 25. Because his love was hight,
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and his anger was kindled in a holy manner against that Israelitish man, and the Mid•anitish woman, that had committed fornication among the people.
and his anger was kindled in a holy manner against that Israelitish man, and the Mid•anitish woman, that had committed fornication among the people.
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If the zeale of Phineas was the cause of staying that plague, and of withholding the Lords hands,
If the zeal of Phinehas was the cause of staying that plague, and of withholding the lords hands,
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then surely the coldnes of those from whom the Lord lookes for much heate, for much fervency of spirit, whom God expects should stand in the gappe, I say, that is the cause that the Lord goes on in punishing.
then surely the coldness of those from whom the Lord looks for much heat, for much fervency of Spirit, whom God expects should stand in the gap, I say, that is the cause that the Lord Goes on in punishing.
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But what should we doe now to remove it? But what should we do now to remove it?
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Amend the things that are amisse, repent and amend, and he will turne from his fierce wrath, which he not onely intendeth against us, Amend the things that Are amiss, Repent and amend, and he will turn from his fierce wrath, which he not only intends against us,
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but is also already upon us;
but is also already upon us;
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Labour to cleanse your hands from idolatry and superstition, and cleanse the land from the crying sinne of uncleannesse and fornication,
Labour to cleanse your hands from idolatry and Superstition, and cleanse the land from the crying sin of uncleanness and fornication,
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and every man labour to cleanse his owne heart.
and every man labour to cleanse his own heart.
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And againe, to turne to the Lord, to take heede of security, which is a forerunner of a ruine,
And again, to turn to the Lord, to take heed of security, which is a forerunner of a ruin,
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as a great calme is a forerunner of an earthquake. Againe, take heed of receiving the Sacrament unworthily, many of you this day have received;
as a great Cam is a forerunner of an earthquake. Again, take heed of receiving the Sacrament unworthily, many of you this day have received;
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therefore I should speake something particularly to them, but in truth this concernes all among us;
Therefore I should speak something particularly to them, but in truth this concerns all among us;
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but chiefly let me speake to those a little that are able to pray, that have some fire in them, that have had the worke of grace in their hearts wrought by the Spirit of God, that have some sparkes if they were blowne up, that are men fit to stand in the gap;
but chiefly let me speak to those a little that Are able to pray, that have Some fire in them, that have had the work of grace in their hearts wrought by the Spirit of God, that have Some sparks if they were blown up, that Are men fit to stand in the gap;
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It belongs to you, my brethren to doe something that the Lord may stay his hand:
It belongs to you, my brothers to do something that the Lord may stay his hand:
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and remember that when the Lord begins to send forth tokens of his wrath and displeasure against a Nation, it is a time wherein he expects and lookes for humiliation and repentance:
and Remember that when the Lord begins to send forth tokens of his wrath and displeasure against a nation, it is a time wherein he expects and looks for humiliation and Repentance:
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Therefore take heede of neglecting that in Isay 22. In that day (saith the Lord) when I called for humiliation,
Therefore take heed of neglecting that in Saiah 22. In that day (Says the Lord) when I called for humiliation,
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beholde killing of fatlings and oxen, &c. Therefore know what your dutie is, and learne now to see what belongs to you to doe, shew your love to the Lord in trembling at his judgements, in being zealous for his Names sake:behold killing of fatlings and oxen, etc. Therefore know what your duty is, and Learn now to see what belongs to you to do, show your love to the Lord in trembling At his Judgments, in being zealous for his Names sake:
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as indeed where there is abundance of love there is alwayes exceeding much zeale:
as indeed where there is abundance of love there is always exceeding much zeal:
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So it was with Paul, so it was with Elias, so it was with Moses, so it hath beene with all the Saints. And so much for this.
So it was with Paul, so it was with Elias, so it was with Moses, so it hath been with all the Saints. And so much for this.
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Another property of love is this, that it doth not play the huckster with the Lord (as wee say) it doth not bring things to an exact account,
another property of love is this, that it does not play the huckster with the Lord (as we say) it does not bring things to an exact account,
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but when a man loveth, hee is willling to doe what offices of love and friendship he can,
but when a man loves, he is willling to do what Offices of love and friendship he can,
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and he doth not stand to looke for an exact recompence; (for that is to play the huckster, to make a bargaine with God) but the nature of love and true friendship, wheresoever it is found, is this, to be free in doing that it doth,
and he does not stand to look for an exact recompense; (for that is to play the huckster, to make a bargain with God) but the nature of love and true friendship, wheresoever it is found, is this, to be free in doing that it does,
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and not to stand to examine how much they shall doe, and how much they shall receive for doing of it;
and not to stand to examine how much they shall do, and how much they shall receive for doing of it;
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but to doe it with liberty and with freedome.
but to do it with liberty and with freedom.
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And so it will be if your love be right to the Lord, you will not stand halfepeny-worthing, you will not stand considering what you are bound to doe of necessitie,
And so it will be if your love be right to the Lord, you will not stand halfpenny-worthing, you will not stand considering what you Are bound to do of necessity,
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whether you are bound to pray in your families or no, whether you are bound to keepe the Sabboth so exactly and precisely as is commanded;
whither you Are bound to pray in your families or no, whither you Are bound to keep the Sabbath so exactly and precisely as is commanded;
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whether you are bound from giving so much liberty to your selves in vaine speeches, &c. but love will rather say, what shall I doe to recompence the Lord? It will be devising what to doe, it will be glad of any occasion of doing any thing that may be acceptable to God.
whither you Are bound from giving so much liberty to your selves in vain Speeches, etc. but love will rather say, what shall I do to recompense the Lord? It will be devising what to do, it will be glad of any occasion of doing any thing that may be acceptable to God.
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When you set limits to your selves, and are afraid of going too farre, and doing too much, it is a signe that what you doe commeth not from love to the Lord,
When you Set Limits to your selves, and Are afraid of going too Far, and doing too much, it is a Signen that what you do comes not from love to the Lord,
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but from some naturall principle, it comes from your selves, and not from the spirit.
but from Some natural principle, it comes from your selves, and not from the Spirit.
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For if you love the Lord Iesus aright, why doe you not labour to exceed in the duties of obedience? why doe you blame those that goe further than your selves are willing to doe? why doe you quarrell with that exactnesse and precisenesse,
For if you love the Lord Iesus aright, why do you not labour to exceed in the duties of Obedience? why do you blame those that go further than your selves Are willing to do? why do you quarrel with that exactness and preciseness,
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and strictnesse which is required in walking in the wayes of God? Love is abundant in the worke it doth,
and strictness which is required in walking in the ways of God? Love is abundant in the work it does,
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and if you love the Lord, you will not set limits to your selves, you will not have such thoughts as these, I will doe as much as may bring mee to heaven,
and if you love the Lord, you will not Set Limits to your selves, you will not have such thoughts as these, I will do as much as may bring me to heaven,
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and no more, I will take so much paines as that I may not be damned,
and no more, I will take so much pains as that I may not be damned,
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but to exceede, and doe more than needes, this I hope may be spared, and I may goe to heaven notwithstanding well enough,
but to exceed, and do more than needs, this I hope may be spared, and I may go to heaven notwithstanding well enough,
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though I goe not so fast as other men.
though I go not so fast as other men.
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No, Beloved, if there be love in you, you will strive to doe the utmost of your power, it is the nature of love so to doe.
No, beloved, if there be love in you, you will strive to do the utmost of your power, it is the nature of love so to do.
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Againe, you will not be so exact, nor indent with the Lord what hee will doe to you;
Again, you will not be so exact, nor indent with the Lord what he will do to you;
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but though the Lord be slow and slacke in rewarding you, though he stay long, and suffer you to goe on without taking any notice of you, as it were,
but though the Lord be slow and slack in rewarding you, though he stay long, and suffer you to go on without taking any notice of you, as it were,
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nay perhaps hee gives you many afflictions and persecutions, poverty, trouble, sicknesse, &c. though the Lord doth not doe what you expect,
nay perhaps he gives you many afflictions and persecutions, poverty, trouble, sickness, etc. though the Lord does not doe what you expect,
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yet your love will be free, it will goe on, you will be ready to say as Paul did, I know whom I have trusted:
yet your love will be free, it will go on, you will be ready to say as Paul did, I know whom I have trusted:
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that is, he was resolved to serve the Lord, to doe his utmost, though the Lord did reserve himselfe and the recompence of reward to a further time, yet he was content.
that is, he was resolved to serve the Lord, to do his utmost, though the Lord did reserve himself and thee recompense of reward to a further time, yet he was content.
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Such a disposition will be found in those that love the Lord Iesus.
Such a disposition will be found in those that love the Lord Iesus.
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Again you may judge of your love to the Lord Iesus by another property of love, which is a hatred of sinne, by your hatred of that which is contrary to him;
Again you may judge of your love to the Lord Iesus by Another property of love, which is a hatred of sin, by your hatred of that which is contrary to him;
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for love is not better knowne by any thing than by hatred; for all hatred is properly rooted in love:
for love is not better known by any thing than by hatred; for all hatred is properly rooted in love:
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for you hate nothing but because you love the contrary; therefore if you love the Lord Iesus, you will hate sinne.
for you hate nothing but Because you love the contrary; Therefore if you love the Lord Iesus, you will hate sin.
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Examine your selves by this, for it is a sure rule, if you love the Lord, you will hate that which is evill.
Examine your selves by this, for it is a sure Rule, if you love the Lord, you will hate that which is evil.
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You will say, I hope I doe that. It is well if you doe, but let us consider that:
You will say, I hope I do that. It is well if you do, but let us Consider that:
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it may be you may be angry with sinne, but doe you hate sinne? That was the commendations that the Lord gives the Church, in Rev. 2. Thou hatest the works of the Nicholaitans which I also hate.
it may be you may be angry with sin, but do you hate sin? That was the commendations that the Lord gives the Church, in Rev. 2. Thou Hatest the works of the Nicolaitans which I also hate.
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Therefore, if you would know whether you love the Lord Iesus, try it by this, doe you hate sin? Therefore, if you would know whither you love the Lord Iesus, try it by this, do you hate since?
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You will say, How shall wee know whether we hate it or no?
You will say, How shall we know whither we hate it or no?
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In these three things you shall finde wherein hatred differs from anger, and thereby you may examine your selves. In these three things you shall find wherein hatred differs from anger, and thereby you may examine your selves.
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First, hatred is more of generalls; a man hates all drunkards, if he hate drunkennesse: hee hates all toads and all serpents, if hee hate poyson.
First, hatred is more of generals; a man hates all drunkards, if he hate Drunkenness: he hates all toads and all Serpents, if he hate poison.
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A man is angry with this or that particular, but hatred is of all.
A man is angry with this or that particular, but hatred is of all.
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I would aske thee, doest thou hate all sinne, every thing that is called sinne, all that belongs to sinne? If it be this or that sinne that you make against, you are but angry with sinne, you doe not hate sin:
I would ask thee, dost thou hate all sin, every thing that is called sin, all that belongs to sin? If it be this or that sin that you make against, you Are but angry with sin, you do not hate since:
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for hatred fals alwaies upon the generall.
for hatred falls always upon the general.
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Examine therefore if you finde this disposition in your hearts, that you hate every sinne, that your hearts rise against every thing that is sinfull, whatsoever is contrary to the Lord, whatsoever you apprehend under the notion of sin, that you hate, and resist, and strive against;
Examine Therefore if you find this disposition in your hearts, that you hate every sin, that your hearts rise against every thing that is sinful, whatsoever is contrary to the Lord, whatsoever you apprehend under the notion of since, that you hate, and resist, and strive against;
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this is a signe that you love the Lord.
this is a Signen that you love the Lord.
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Secondly, hatred desires the utter destruction of the thing it hates, anger doth not so, anger desires but a revenge proportionable to the injurie:
Secondly, hatred Desires the utter destruction of the thing it hates, anger does not so, anger Desires but a revenge proportionable to the injury:
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therefore we say there is a kinde of justice in anger, it would not have the party that it is angry with to be destroyed,
Therefore we say there is a kind of Justice in anger, it would not have the party that it is angry with to be destroyed,
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but it would have him sensible of its displeasure, it would have something done that might answer the injurie that is offered;
but it would have him sensible of its displeasure, it would have something done that might answer the injury that is offered;
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but hatred desires the destruction of a thing utterly.
but hatred Desires the destruction of a thing utterly.
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Now doe you doe so with your sinnes? doe you desire to have them wholly extirpate and rooted out of you? to have your lusts thorowly and perfectly mortified? are you willing to have sinne so cleane taken away, that you may have any no libertie to have dalliance with it in any kind? do you hate it so as that you cannot endure to come neere it,
Now do you do so with your Sins? do you desire to have them wholly extirpate and rooted out of you? to have your Lustiest thoroughly and perfectly mortified? Are you willing to have sin so clean taken away, that you may have any no liberty to have dalliance with it in any kind? do you hate it so as that you cannot endure to come near it,
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nor to have it within your sight? It is a signe you hate it indeed.
nor to have it within your sighed? It is a Signen you hate it indeed.
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Lastly, hatred differeth from anger in this, that it is implacable:
Lastly, hatred differeth from anger in this, that it is implacable:
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hatred comes from judgement, and it continues, and therefore hatred is not a passion, but we call it an affection;
hatred comes from judgement, and it continues, and Therefore hatred is not a passion, but we call it an affection;
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it is a beautie, and disposition, and frame of the will; anger is a passion that dies, and flittes away after a time; but hatred continues.
it is a beauty, and disposition, and frame of the will; anger is a passion that die, and flittes away After a time; but hatred continues.
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Is your disposition such to your sinnes? examine your selves;
Is your disposition such to your Sins? examine your selves;
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nothing is more frequent, my brethren, than to be humbled for some sinne, which amazeth you for the present,
nothing is more frequent, my brothers, than to be humbled for Some sin, which amazes you for the present,
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but doth your hatred continue? If not, you doe but fall out with your sinnes onely,
but does your hatred continue? If not, you do but fallen out with your Sins only,
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(20) sermon (DIV2)
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and grow friends with them againe.
and grow Friends with them again.
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If you did hate them, as you should, you would never returne to amity with them more.
If you did hate them, as you should, you would never return to amity with them more.
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Many a man takes resolutions to himselfe, I will be drunke no more, I will be a gamester no more, I will not commit such,
Many a man Takes resolutions to himself, I will be drunk no more, I will be a gamester no more, I will not commit such,
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and such grosse sinnes, as I have done any more;
and such gross Sins, as I have done any more;
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perhaps some shame, or some feare hath followed him, some deepe apprehension of wrath and judgement, which set him vpon this resolution for the present;
perhaps Some shame, or Some Fear hath followed him, Some deep apprehension of wrath and judgement, which Set him upon this resolution for the present;
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but if the heart be right that thou hatest sin as thou shouldest, thou wilt continue hating of it.
but if the heart be right that thou Hatest sin as thou Shouldst, thou wilt continue hating of it.
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Therefore consider, whether you love the Lord Iesus by this triall, whether your hearts hate sin, in your constant resolution or no.
Therefore Consider, whither you love the Lord Iesus by this trial, whither your hearts hate since, in your constant resolution or no.
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This was the disposition that was in Lot, His righteous soule was vexed with the unclean conversation of the Sodomits, that is, he did not onely abstaine from the actes that they did,
This was the disposition that was in Lot, His righteous soul was vexed with the unclean Conversation of the Sodomites, that is, he did not only abstain from the acts that they did,
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but his soule wrought against them, he was vexed with them, as a man is vexed with a thing that is contrary to his disposition.
but his soul wrought against them, he was vexed with them, as a man is vexed with a thing that is contrary to his disposition.
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So it is sayd of Moses, he stood in the doore of the Tabernacle, and he wept as he stood, his heart was mooved in him.
So it is said of Moses, he stood in the door of the Tabernacle, and he wept as he stood, his heart was moved in him.
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It is not enough to abstaine from sinne, but to hate sinne, and that is an argument of our love to the Lord Iesus:
It is not enough to abstain from sin, but to hate sin, and that is an argument of our love to the Lord Iesus:
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take this therefore for an other triall of your love.
take this Therefore for an other trial of your love.
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Againe, there is one more which wee cannot leave out, though it be a thing knowne unto you,
Again, there is one more which we cannot leave out, though it be a thing known unto you,
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yet because the Scripture gives it as a peculiar signe by which we may judge of our love to the Lord, it must not be passed by,
yet Because the Scripture gives it as a peculiar Signen by which we may judge of our love to the Lord, it must not be passed by,
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and that is our love to the Saints;
and that is our love to the Saints;
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and there is good reason given of it, if we consider it well, 1 Ioh. 4.20.
and there is good reason given of it, if we Consider it well, 1 John 4.20.
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Wilt thou say thou lovest God whom thou hast not seene, and yet lovest not thy brother whom thou hast seene? The meaning is this,
Wilt thou say thou Lovest God whom thou hast not seen, and yet Lovest not thy brother whom thou hast seen? The meaning is this,
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for a man to love the Lord who is immortall, invisible, who dwelleth in light inaccessible, is a more difficult thing than to love thy brother whom thou seest.
for a man to love the Lord who is immortal, invisible, who dwells in Light inaccessible, is a more difficult thing than to love thy brother whom thou See.
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For why doe wee love the Lord, but because we conceive him under such a notion? we thinke of him as such a God having such and such attributes:
For why do we love the Lord, but Because we conceive him under such a notion? we think of him as such a God having such and such attributes:
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Now, saith the Apostle, whatsoever thou conceivest of God, that very image and disposition is stamped on man like thy selfe, thou shalt see the very same disposition in a holy man that is in the Lord himselfe.
Now, Says the Apostle, whatsoever thou conceivest of God, that very image and disposition is stamped on man like thy self, thou shalt see the very same disposition in a holy man that is in the Lord himself.
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Indeed it differeth in the degree exceedingly, there is but a glimpse of it, yet why is it said that the Image of God is renewed,
Indeed it differeth in the degree exceedingly, there is but a glimpse of it, yet why is it said that the Image of God is renewed,
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but that there is in holy men a disposition like the nature of God? Now this is in a more remisse degree in man,
but that there is in holy men a disposition like the nature of God? Now this is in a more remiss degree in man,
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and therefore more sutable to our weaknesse;
and Therefore more suitable to our weakness;
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as you know, difficulty comes from disproportion, it is a harder thing to love the Lord than a man like our selves.
as you know, difficulty comes from disproportion, it is a harder thing to love the Lord than a man like our selves.
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If therefore wee doe not love men like our selves, in whom is stamped a disposition like the nature of God,
If Therefore we do not love men like our selves, in whom is stamped a disposition like the nature of God,
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and his Image, in some degree, surely we cannot love the Lord who is so farre above us.
and his Image, in Some degree, surely we cannot love the Lord who is so Far above us.
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Againe, a man like our selves is visible, we see his actions, we heare him speake, we know more plainly the frame of his disposition;
Again, a man like our selves is visible, we see his actions, we hear him speak, we know more plainly the frame of his disposition;
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and therefore it is more easie to love a holy man than to love the Lord:
and Therefore it is more easy to love a holy man than to love the Lord:
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For so is the Apostles argument.
For so is the Apostles argument.
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Doe not thinke that thou lovest the Lord whom thou never sawest, when thou doest not love thy brother whom thou seest daily.
Do not think that thou Lovest the Lord whom thou never Sawest, when thou dost not love thy brother whom thou See daily.
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Therefore wee may conclude thus much, if we love not the Saints and holy men, it is certaine we love not the Lord.
Therefore we may conclude thus much, if we love not the Saints and holy men, it is certain we love not the Lord.
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I confesse every man is ready to say (in this case) he loves holy men.
I confess every man is ready to say (in this case) he loves holy men.
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I would put you to this tryall, and aske you but this question; you shall know it by this:
I would put you to this trial, and ask you but this question; you shall know it by this:
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Doe you love all the Saints? You shall finde that the Apostle Paul still in his Epistles puts in that caution, Love to all the Saints.
Do you love all the Saints? You shall find that the Apostle Paul still in his Epistles puts in that caution, Love to all the Saints.
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If thou love grace and holinesse, thou wilt love it wheresoever it is.
If thou love grace and holiness, thou wilt love it wheresoever it is.
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Many men will love some particular grace, especially when it suteth with their disposition, and is agreeable to them,
Many men will love Some particular grace, especially when it suits with their disposition, and is agreeable to them,
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and to their constitution, but to love all grace, to love all holinesse in all the Saints wheresoever it is found, it is an infallible signe that thou lovest the Lord Iesus.
and to their constitution, but to love all grace, to love all holiness in all the Saints wheresoever it is found, it is an infallible Signen that thou Lovest the Lord Iesus.
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Againe, doest thou love none but them;
Again, dost thou love none but them;
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that, where grace is, thou lovest, and where it is not, thou withdrawest thy love?
that, where grace is, thou Lovest, and where it is not, thou withdrawest thy love?
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But, you will say, would you have us to love none but the Saints? I answer, it is true, wee ought to love all others with a love of pitty, wee should shew abundance of this love to all mankinde;
But, you will say, would you have us to love none but the Saints? I answer, it is true, we ought to love all Others with a love of pity, we should show abundance of this love to all mankind;
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but then there is a love of complacencie and delight, and with this love we ought to love none but the Saints.
but then there is a love of complacency and delight, and with this love we ought to love none but the Saints.
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Againe, thirdly, doe you love them as they excell in holinesse? many men can love one that hath but some degree of grace;
Again, Thirdly, do you love them as they excel in holiness? many men can love one that hath but Some degree of grace;
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but if it be one that hath more exactnes than ordinarie, that hath proceeded higher in holinesse than he thinkes requisite, here his heart is readie to quarrell, and to rise against him.
but if it be one that hath more exactness than ordinary, that hath proceeded higher in holiness than he thinks requisite, Here his heart is ready to quarrel, and to rise against him.
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Lastly, doe you manifest your loue by delighting in their companie, and by the fruites of love towards them? You may professe much,
Lastly, do you manifest your love by delighting in their company, and by the fruits of love towards them? You may profess much,
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and say much, but of all other things companie is the worst dissembled.
and say much, but of all other things company is the worst dissembled.
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Will you professe that you loue the Saints, and that you delight in them, and yet desire to be in any company rather than in theirs? that when you are among them, you are as if you were out of your element, you move as if you were out of your owne center? It is impossible but that those that are moved by the same spirit should be best pleased when they are in one and the same society.
Will you profess that you love the Saints, and that you delight in them, and yet desire to be in any company rather than in theirs? that when you Are among them, you Are as if you were out of your element, you move as if you were out of your own centre? It is impossible but that those that Are moved by the same Spirit should be best pleased when they Are in one and the same society.
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Put all these things together, and by these you may judge whether you love the Saints or no.
Put all these things together, and by these you may judge whither you love the Saints or no.
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You will object, I doe love the Saints, but who are they? I love not hypocrites,
You will Object, I do love the Saints, but who Are they? I love not Hypocrites,
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and so it is made a notable excuse.
and so it is made a notable excuse.
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I will not wish thee to love hypocrites, onely take heede thou suffer not the impes and instruments of the Divell to paint out the true Saints unto thee in the colours of hypocrites:
I will not wish thee to love Hypocrites, only take heed thou suffer not the imps and Instruments of the devil to paint out the true Saints unto thee in the colours of Hypocrites:
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thou must consider that it hath beene the usuall manner to cast that aspersion upon all the Saints, upon all holy men in all ages,
thou must Consider that it hath been the usual manner to cast that aspersion upon all the Saints, upon all holy men in all ages,
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as the Apostle saith in 2 Cor. We are as deceivers though true:
as the Apostle Says in 2 Cor. We Are as deceivers though true:
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5498
that is the common esteeme that the world hath of the Saints, they judge them to be deceivers, that is the Common esteem that the world hath of the Saints, they judge them to be deceivers,
cst vbz dt j n1 cst dt n1 vhz pp-f dt n2, pns32 vvb pno32 pc-acp vbi n2,
(20) sermon (DIV2)
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and to be men that professe themselves to be otherwise than they are.
and to be men that profess themselves to be otherwise than they Are.
cc pc-acp vbi n2 cst vvb px32 pc-acp vbi av cs pns32 vbr.
(20) sermon (DIV2)
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Page 103
5500
You know what was said of Iesus Christ, some said of him he was a good man, others said nay, he was a deceiver of the people.
You know what was said of Iesus christ, Some said of him he was a good man, Others said nay, he was a deceiver of the people.
pn22 vvb r-crq vbds vvn pp-f np1 np1, d vvd pp-f pno31 pns31 vbds dt j n1, n2-jn vvd uh-x, pns31 vbds dt n1 pp-f dt n1.
(20) sermon (DIV2)
777
Page 103
5501
You know what was said of David, that he was a subtle man, one that went about to deceive others.
You know what was said of David, that he was a subtle man, one that went about to deceive Others.
pn22 vvb r-crq vbds vvn pp-f np1, cst pns31 vbds dt j n1, pi cst vvd a-acp pc-acp vvi n2-jn.
(20) sermon (DIV2)
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5502
Paul, you know, was reckoned the great impostor of the world; this was alwayes laid upon the Saints:Paul, you know, was reckoned the great impostor of the world; this was always laid upon the Saints:
np1, pn22 vvb, vbds vvn dt j n1 pp-f dt n1; d vbds av vvn p-acp dt n2:
(20) sermon (DIV2)
777
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5503
therefore let not the Divells instruments deceive thee in that.
Therefore let not the Devils Instruments deceive thee in that.
av vvb xx dt ng1 n2 vvb pno21 p-acp d.
(20) sermon (DIV2)
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5504
Besides, why are they hypocrites? Is it because there are some shewes of holinesse in them? Surely that is not argument enough.
Beside, why Are they Hypocrites? Is it Because there Are Some shows of holiness in them? Surely that is not argument enough.
a-acp, q-crq vbr pns32 n2? vbz pn31 p-acp a-acp vbr d n2 pp-f n1 p-acp pno32? av-j cst vbz xx n1 av-d.
(20) sermon (DIV2)
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Thou wilt say, because they doe not answer that which in their profession they make shew to be?
Thou wilt say, Because they do not answer that which in their profession they make show to be?
pns21 vm2 vvi, c-acp pns32 vdb xx vvi d r-crq p-acp po32 n1 pns32 vvb n1 pc-acp vbi?
(20) sermon (DIV2)
779
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5506
If that be the reason, why doest thou not pitch thy hatred upon those that are found to be so? And to conclude this, you must know, that no man speakes against religion or hates religion, under its owne notions, under its owne name,
If that be the reason, why dost thou not pitch thy hatred upon those that Are found to be so? And to conclude this, you must know, that no man speaks against Religion or hates Religion, under its own notions, under its own name,
cs d vbb dt n1, q-crq vd2 pns21 xx vvi po21 n1 p-acp d cst vbr vvn pc-acp vbi av? cc pc-acp vvi d, pn22 vmb vvi, cst dx n1 vvz p-acp n1 cc vvz n1, p-acp po31 d n2, p-acp po31 d n1,
(20) sermon (DIV2)
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but something else must be put upon it, the name of hypocrisie, or the like.
but something Else must be put upon it, the name of hypocrisy, or the like.
cc-acp pi av vmb vbi vvn p-acp pn31, dt n1 pp-f n1, cc dt j.
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5508
And it is the common condition of men whose hearts are not upright, that they are not able to judge aright of the wayes of God;
And it is the Common condition of men whose hearts Are not upright, that they Are not able to judge aright of the ways of God;
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(20) sermon (DIV2)
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a man that hath not grace himselfe cannot possibly judge aright of grace in others: but I hasten.
a man that hath not grace himself cannot possibly judge aright of grace in Others: but I hasten.
dt n1 cst vhz xx n1 px31 vmbx av-j vvi av pp-f n1 p-acp n2-jn: cc-acp pns11 vvb.
(20) sermon (DIV2)
781
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5510
I must now proceede in the point I formerly began to insist on, namely, in shewing you the meanes of getting this love, and of increasing it.
I must now proceed in the point I formerly began to insist on, namely, in showing you the means of getting this love, and of increasing it.
pns11 vmb av vvi p-acp dt n1 pns11 av-j vvd pc-acp vvi a-acp, av, p-acp vvg pn22 dt n2 pp-f vvg d n1, cc pp-f vvg pn31.
(20) sermon (DIV2)
781
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5511
I shewed formerly somes meanes to get this love and to increase it. As first prayer, for it is the gift of the Spirit.I showed formerly sums means to get this love and to increase it. As First prayer, for it is the gift of the Spirit.
pns11 vvd av-j n2 n2 pc-acp vvi d n1 cc pc-acp vvi pn31. p-acp ord n1, c-acp pn31 vbz dt n1 pp-f dt n1.
(20) sermon (DIV2)
782
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5512
Secondly, to beseech the Lord to shew himselfe to you.
Secondly, to beseech the Lord to show himself to you.
ord, pc-acp vvi dt n1 pc-acp vvi px31 p-acp pn22.
(20) sermon (DIV2)
784
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5513
We will add but one now at this time, to shew you the way more fully to obtaine this love.
We will add but one now At this time, to show you the Way more Fully to obtain this love.
pns12 vmb vvi p-acp pi av p-acp d n1, pc-acp vvi pn22 dt n1 av-dc av-j pc-acp vvi d n1.
(20) sermon (DIV2)
785
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5514
If you would love the Lord, remove the impediments. What are those? They are two.
If you would love the Lord, remove the impediments. What Are those? They Are two.
cs pn22 vmd vvi dt n1, vvb dt n2. q-crq vbr d? pns32 vbr crd.
(20) sermon (DIV2)
786
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5515
Strangenes, and uncircumcision of heart, or worldly mindednesse. First, strangenesse is agreat impediment to love. It is an observation that the Philosophers hath, that strangenes when we doe not salute,
Strangeness, and uncircumcision of heart, or worldly Mindedness. First, strangeness is agreat impediment to love. It is an observation that the Philosophers hath, that strangeness when we do not salute,
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(20) sermon (DIV2)
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5516
and converse one with another, is a meanes of dissolving friendship;
and converse one with Another, is a means of dissolving friendship;
cc vvi pi p-acp n-jn, vbz dt n2 pp-f vvg n1;
(20) sermon (DIV2)
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5517
so in this case, when there growes a strangenesse betweene God and vs, it unties and loosens that love and communion that should be betweene us.
so in this case, when there grows a strangeness between God and us, it unties and loosens that love and communion that should be between us.
av p-acp d n1, c-crq a-acp vvz dt n1 p-acp np1 cc pno12, pn31 vvz cc vvz d n1 cc n1 cst vmd vbi p-acp pno12.
(20) sermon (DIV2)
790
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5518
Therefore, if you would preserve your love to the Lord, suffer not your hearts to sit loose from him, suffer not a strangenes to grow betweene God and you.
Therefore, if you would preserve your love to the Lord, suffer not your hearts to fit lose from him, suffer not a strangeness to grow between God and you.
av, cs pn22 vmd vvi po22 n1 p-acp dt n1, vvb xx po22 n2 pc-acp vvi j p-acp pno31, vvb xx dt n1 pc-acp vvi p-acp np1 cc pn22.
(20) sermon (DIV2)
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5519
For strangenesse breeds fearfulnesse, and fearefulnesse looseneth love, as boldnesse is the parent and nurse of love, and that which increaseth it.
For strangeness breeds fearfulness, and fearfulness looseneth love, as boldness is the parent and nurse of love, and that which increases it.
p-acp n1 vvz n1, cc n1 vvz n1, c-acp n1 vbz dt n1 cc n1 pp-f n1, cc cst r-crq vvz pn31.
(20) sermon (DIV2)
790
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5520
Besides, when there growes a strangenesse betweene God and us, wee begin not to know the Lord, there growes an ignorance,
Beside, when there grows a strangeness between God and us, we begin not to know the Lord, there grows an ignorance,
a-acp, c-crq a-acp vvz dt n1 p-acp np1 cc pno12, pns12 vvb xx pc-acp vvi dt n1, a-acp vvz dt n1,
(20) sermon (DIV2)
791
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5521
and so there is an intermission of those reciprocall offices of love betweene us;
and so there is an intermission of those reciprocal Offices of love between us;
cc av pc-acp vbz dt n1 pp-f d j n2 pp-f n1 p-acp pno12;
(20) sermon (DIV2)
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5522
that even as it is among the Saints, the forsaking of their fellowship looseneth their love,
that even as it is among the Saints, the forsaking of their fellowship looseneth their love,
cst av c-acp pn31 vbz p-acp dt n2, dt vvg pp-f po32 n1 vvz po32 n1,
(20) sermon (DIV2)
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5523
and so stoppeth the intercourse of good duties that should be among them: so it is with the Lord.
and so stoppeth the intercourse of good duties that should be among them: so it is with the Lord.
cc av vvz dt n1 pp-f j n2 cst vmd vbi p-acp pno32: av pn31 vbz p-acp dt n1.
(20) sermon (DIV2)
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5524
And therefore if you would maintaine love with the Lord, draw neare to him, and he will draw neare to you.
And Therefore if you would maintain love with the Lord, draw near to him, and he will draw near to you.
cc av cs pn22 vmd vvi n1 p-acp dt n1, vvb av-j p-acp pno31, cc pns31 vmb vvi av-j p-acp pn22.
(20) sermon (DIV2)
791
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5525
How shall we doe that?
How shall we do that?
q-crq vmb pns12 vdi d?
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5526
By speaking much to him, by hearing him speake to us, by retiring to him upon all occasions for consolation and comfort.
By speaking much to him, by hearing him speak to us, by retiring to him upon all occasions for consolation and Comfort.
p-acp vvg d p-acp pno31, p-acp vvg pno31 vvi p-acp pno12, p-acp vvg p-acp pno31 p-acp d n2 p-acp n1 cc n1.
(20) sermon (DIV2)
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5527
If thou receive any injurie from men, wrangle not with them, but doe as David did, betake thy selfe to prayer, take heede of sinne,
If thou receive any injury from men, wrangle not with them, but do as David did, betake thy self to prayer, take heed of sin,
cs pns21 vvb d n1 p-acp n2, vvb xx p-acp pno32, cc-acp vdb c-acp np1 vdd, vvb po21 n1 p-acp n1, vvb n1 pp-f n1,
(20) sermon (DIV2)
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5528
for that of all other things will breede a strangenesse betweene God and thee;
for that of all other things will breed a strangeness between God and thee;
c-acp cst pp-f d j-jn n2 vmb vvi dt n1 p-acp np1 cc pno21;
(20) sermon (DIV2)
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5529
and if you doe fall out, seeke to be reconciled againe as soone as may be, labour to entertaine a continuall commerce betweene God and thy selfe, observe constantly his dealing with thee,
and if you do fallen out, seek to be reconciled again as soon as may be, labour to entertain a continual commerce between God and thy self, observe constantly his dealing with thee,
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(20) sermon (DIV2)
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5530
and observe againe thy carriage towards hm, this will breede a familiarity betweene God and thee.
and observe again thy carriage towards him, this will breed a familiarity between God and thee.
cc vvb av po21 n1 p-acp pno31, d vmb vvi dt n1 p-acp np1 cc pno21.
(20) sermon (DIV2)
794
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5531
And above all, be much in prayer;
And above all, be much in prayer;
cc p-acp d, vbb d p-acp n1;
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5532
for that in a speciall manner maintaines and increaseth this communion and familiaritie betweene the Lord and thee.
for that in a special manner maintains and increases this communion and familiarity between the Lord and thee.
c-acp cst p-acp dt j n1 vvz cc vvz d n1 cc n1 p-acp dt n1 cc pno21.
(20) sermon (DIV2)
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5533
Againe, the other thing that hinders is uncircumcision of heart, or worldly-mindednesse: in Deut. 30.6. I will circumcise your hearts, and you shall love me with all your soules, and with all your hearts. Again, the other thing that hinders is uncircumcision of heart, or Worldly-mindedness: in Deuteronomy 30.6. I will circumcise your hearts, and you shall love me with all your Souls, and with all your hearts.
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(20) sermon (DIV2)
796
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5534
As if he should say, that which keepes you from loving me, from delighting in mee, is the uncircumcision of your hearts, that is, your worldly lusts,
As if he should say, that which keeps you from loving me, from delighting in me, is the uncircumcision of your hearts, that is, your worldly Lustiest,
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(20) sermon (DIV2)
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5535
and worldly cares, and worldly desires, when these abound in our hearts, they keepe us from loving the Lord:
and worldly Cares, and worldly Desires, when these abound in our hearts, they keep us from loving the Lord:
cc j n2, cc j n2, c-crq d vvb p-acp po12 n2, pns32 vvb pno12 p-acp vvg dt n1:
(20) sermon (DIV2)
796
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5536
Therefore in 1 Iohn 2. If you love the world, the love of the Father is not in you.
Therefore in 1 John 2. If you love the world, the love of the Father is not in you.
av p-acp crd np1 crd cs pn22 vvb dt n1, dt n1 pp-f dt n1 vbz xx p-acp pn22.
(20) sermon (DIV2)
796
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5537
Come to any particular, and you shall finde it so;
Come to any particular, and you shall find it so;
vvb p-acp d j, cc pn22 vmb vvi pn31 av;
(20) sermon (DIV2)
796
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5538
if you love wealth, you cannot love the Lord, if you love pleasures, if you love praise with men,
if you love wealth, you cannot love the Lord, if you love pleasures, if you love praise with men,
cs pn22 vvb n1, pn22 vmbx vvi dt n1, cs pn22 vvb n2, cs pn22 vvb n1 p-acp n2,
(20) sermon (DIV2)
796
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5539
if you love honours, &c. you cannot love the Lord;
if you love honours, etc. you cannot love the Lord;
cs pn22 vvb n2, av pn22 vmbx vvi dt n1;
(20) sermon (DIV2)
796
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5540
the love of God, and vaine glorie, the love of God and covetousnesse will not stand together.
the love of God, and vain glory, the love of God and covetousness will not stand together.
dt n1 pp-f np1, cc j n1, dt n1 pp-f np1 cc n1 vmb xx vvi av.
(20) sermon (DIV2)
796
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5541
Therefore if you will love the Lord, you must have your hearts circumcised, that is, you must have these sinfull lusts cut off;
Therefore if you will love the Lord, you must have your hearts circumcised, that is, you must have these sinful Lustiest Cut off;
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(20) sermon (DIV2)
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5542
for nothing quencheth love so much as these.
for nothing quenches love so much as these.
c-acp pix vvz n1 av av-d c-acp d.
(20) sermon (DIV2)
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5543
You know, the love of an adulterer quencheth the conjugall love of the wife to the husband:
You know, the love of an adulterer quenches the conjugal love of the wife to the husband:
pn22 vvb, dt n1 pp-f dt n1 vvz dt j n1 pp-f dt n1 p-acp dt n1:
(20) sermon (DIV2)
796
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5544
your love of the world is adulterie, the Scripture calls it so; therefore if you love that, it will quench your love to the Lord.
your love of the world is adultery, the Scripture calls it so; Therefore if you love that, it will quench your love to the Lord.
po22 n1 pp-f dt n1 vbz n1, dt n1 vvz pn31 av; av cs pn22 vvb d, pn31 vmb vvi po22 n1 p-acp dt n1.
(20) sermon (DIV2)
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You will say, May we not love the things of the world? Yes, my brethren, onely take heede that it be not an adulterous love.
You will say, May we not love the things of the world? Yes, my brothers, only take heed that it be not an adulterous love.
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(20) sermon (DIV2)
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How shall we know that? You shall know it by this, if it doe lessen your love to God:
How shall we know that? You shall know it by this, if it do lessen your love to God:
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You may know whether your love to any creature, to any sport or recreation be adulterous or no. You may know whither your love to any creature, to any sport or recreation be adulterous or no.
pn22 vmb vvi cs po22 n1 p-acp d n1, p-acp d n1 cc n1 vbb j cc uh-dx.
(20) sermon (DIV2)
800
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5548
A chast wife may love many men besides her husband;
A chaste wife may love many men beside her husband;
dt j n1 vmb vvi d n2 p-acp po31 n1;
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5549
but if it once begin to lessen her love to her husband, that is an adulterous love:
but if it once begin to lessen her love to her husband, that is an adulterous love:
cc-acp cs pn31 a-acp vvi pc-acp vvi po31 n1 p-acp po31 n1, cst vbz dt j n1:
(20) sermon (DIV2)
800
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5550
Therefore if you would love the Lord aright, be sure to cut off this, for it breedes a distance betweene God and you.
Therefore if you would love the Lord aright, be sure to Cut off this, for it breeds a distance between God and you.
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(20) sermon (DIV2)
800
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5551
As it is said of Absolom, when the hearts of the people went with Absolom, they fell from David the King;
As it is said of Absalom, when the hearts of the people went with Absalom, they fell from David the King;
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(20) sermon (DIV2)
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5552
so when our hearts are stollen away with the love of earthlie things, our love to the Lord is lessened with it.
so when our hearts Are stolen away with the love of earthly things, our love to the Lord is lessened with it.
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(20) sermon (DIV2)
800
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5553
Therefore I say, if you will love the Lord aright, you must be carefull to remove this:
Therefore I say, if you will love the Lord aright, you must be careful to remove this:
av pns11 vvb, cs pn22 vmb vvi dt n1 av, pn22 vmb vbi j pc-acp vvi d:
(20) sermon (DIV2)
800
Page 107
5554
for the cares of the world, the lusts and diverse pleasures, these choake the love of the Lord, they are the greatest quench-coales of any other.
for the Cares of the world, the Lustiest and diverse pleasures, these choke the love of the Lord, they Are the greatest Quench-coals of any other.
c-acp dt n2 pp-f dt n1, dt n2 cc j n2, d vvi dt n1 pp-f dt n1, pns32 vbr dt js n2 pp-f d n-jn.
(20) sermon (DIV2)
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Loue, you know, is of an uniting qualitie, when any thing lieth betweene God and us, that, you may be sure, will hinder our love.
Love, you know, is of an uniting quality, when any thing lies between God and us, that, you may be sure, will hinder our love.
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(20) sermon (DIV2)
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Now there are many things that lye betweene God and us.
Now there Are many things that lie between God and us.
av a-acp vbr d n2 cst vvb p-acp np1 cc pno12.
(20) sermon (DIV2)
801
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5557
Some things lie in our understandings, temptations to atheisme, temptations to thinke that the Scriptures are not true, temptations to judge amisse of God in any thing, temptations to doubt of the favour of God;
some things lie in our understandings, temptations to atheism, temptations to think that the Scriptures Are not true, temptations to judge amiss of God in any thing, temptations to doubt of the favour of God;
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(20) sermon (DIV2)
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5558
These lie in the understanding betweene God and us, and are contrary to love: for love uniteth.
These lie in the understanding between God and us, and Are contrary to love: for love uniteth.
d n1 p-acp dt n1 p-acp np1 cc pno12, cc vbr j-jn p-acp n1: p-acp n1 vvz.
(20) sermon (DIV2)
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5559
But in the will there lyeth much more, sometimes vaine hopes, sometimes vaine feares, sometimes one thing, sometimes another.
But in the will there lies much more, sometime vain hope's, sometime vain fears, sometime one thing, sometime Another.
cc-acp p-acp dt n1 a-acp vvz d dc, av j n2, av j n2, av crd n1, av j-jn.
(20) sermon (DIV2)
803
Page 108
5560
If there be any inordinate lust after any creature, after any thing in the world, it lieth betweene God and us,
If there be any inordinate lust After any creature, After any thing in the world, it lies between God and us,
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(20) sermon (DIV2)
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5561
and makes a separation betweene us;
and makes a separation between us;
cc vvz dt n1 p-acp pno12;
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5562
and till that be removed, God and we cannot come together, till there be an union wee cannot fully love.
and till that be removed, God and we cannot come together, till there be an Union we cannot Fully love.
cc c-acp d vbb vvn, np1 cc pns12 vmbx vvi av, c-acp pc-acp vbi dt n1 pns12 vmbx av-j vvi.
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5563
Therefore if you would love the Lord, have your hearts circumcised, that is, have those things removed out of your understanding, and out of your will.
Therefore if you would love the Lord, have your hearts circumcised, that is, have those things removed out of your understanding, and out of your will.
av cs pn22 vmd vvi dt n1, vhb po22 n2 vvn, cst vbz, vhb d n2 vvn av pp-f po22 n1, cc av pp-f po22 n1.
(20) sermon (DIV2)
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Take away those obstacles that lie betweene God and you:
Take away those obstacles that lie between God and you:
vvb av d n2 cst vvb p-acp np1 cc pn22:
(20) sermon (DIV2)
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And if you cannot doe it your selves, goe to Christ, it is he that circumciseth us with the circumcision made without hands.
And if you cannot do it your selves, go to christ, it is he that Circumciseth us with the circumcision made without hands.
cc cs pn22 vmbx vdi pn31 po22 n2, vvb p-acp np1, pn31 vbz pns31 cst vvz pno12 p-acp dt n1 vvd p-acp n2.
(20) sermon (DIV2)
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Againe, when you have done this, that you may grow in love to the Lord, learne to know the Lord; Again, when you have done this, that you may grow in love to the Lord, Learn to know the Lord;
av, c-crq pn22 vhb vdn d, cst pn22 vmb vvi p-acp n1 p-acp dt n1, vvb pc-acp vvi dt n1;
(20) sermon (DIV2)
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for the more you know him, the more you will love him.
for the more you know him, the more you will love him.
p-acp dt av-dc pn22 vvb pno31, dt av-dc pn22 vmb vvi pno31.
(20) sermon (DIV2)
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What is the reason that the Angels in heaven so love him? Because they know him.
What is the reason that the Angels in heaven so love him? Because they know him.
q-crq vbz dt n1 cst dt n2 p-acp n1 av vvb pno31? p-acp pns32 vvb pno31.
(20) sermon (DIV2)
804
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What is the reason that we shall love him more in heaven than wee doe now,
What is the reason that we shall love him more in heaven than we do now,
q-crq vbz dt n1 cst pns12 vmb vvi pno31 n1 p-acp n1 cs pns12 vdb av,
(20) sermon (DIV2)
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but because we shall know him more? Therefore when you reade the Scriptures, and observe the works of Gods providence in every particular, learne by this to know God:
but Because we shall know him more? Therefore when you read the Scriptures, and observe the works of God's providence in every particular, Learn by this to know God:
cc-acp c-acp pns12 vmb vvi pno31 av-dc? av c-crq pn22 vvb dt n2, cc vvb dt n2 pp-f npg1 n1 p-acp d j, vvb p-acp d pc-acp vvi np1:
(20) sermon (DIV2)
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as you know a man by his actions and carriage, learne to have such an Idea of God,
as you know a man by his actions and carriage, Learn to have such an Idea of God,
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(20) sermon (DIV2)
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as he hath described himselfe in his word, that hee is true of his word, that hee is full of goodnesse, that he is abundant in long-suffering and patience, that hee is exceeding mercifull beyond measure, &c. labour to see his wisdome, his goodnesse,
as he hath described himself in his word, that he is true of his word, that he is full of Goodness, that he is abundant in long-suffering and patience, that he is exceeding merciful beyond measure, etc. labour to see his Wisdom, his Goodness,
c-acp pns31 vhz vvn px31 p-acp po31 n1, cst pns31 vbz j pp-f po31 n1, cst pns31 vbz j pp-f n1, cst pns31 vbz j p-acp j cc n1, cst pns31 vbz av-vvg j p-acp n1, av vvb pc-acp vvi po31 n1, po31 n1,
(20) sermon (DIV2)
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and his mercie, labour to know God: for when you come to know him aright, by that we come to love him.
and his mercy, labour to know God: for when you come to know him aright, by that we come to love him.
cc po31 n1, vvb pc-acp vvi np1: c-acp c-crq pn22 vvb pc-acp vvi pno31 av, p-acp cst pns12 vvb pc-acp vvi pno31.
(20) sermon (DIV2)
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Why doe wee love one man more than another, but because wee conceive him under such a notion, wee conceive his heart to be of such and such a frame, wee thinke him to be a man of such and such a condition? when we thus conceive the Lord, it will teach us to love him more.
Why do we love one man more than Another, but Because we conceive him under such a notion, we conceive his heart to be of such and such a frame, we think him to be a man of such and such a condition? when we thus conceive the Lord, it will teach us to love him more.
q-crq vdb pns12 vvb crd n1 av-dc cs j-jn, cc-acp c-acp pns12 vvb pno31 p-acp d dt n1, pns12 vvb po31 n1 pc-acp vbi pp-f d cc d dt n1, pns12 vvb pno31 pc-acp vbi dt n1 pp-f d cc d dt n1? c-crq pns12 av vvb dt n1, pn31 vmb vvi pno12 pc-acp vvi pno31 av-dc.
(20) sermon (DIV2)
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Therefore this you must know, that for you onely to looke upon things that are beneficiall to you,
Therefore this you must know, that for you only to look upon things that Are beneficial to you,
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(20) sermon (DIV2)
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as forgivenesse of sins, and adoption, and an inheritance in heaven, that is not love to the Lord.
as forgiveness of Sins, and adoption, and an inheritance in heaven, that is not love to the Lord.
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(20) sermon (DIV2)
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It is true, you should doe all this, but that which you are principally to doe, is to looke to the essence of God, to see such excellencies in him, that thereby you may be led home to him:
It is true, you should do all this, but that which you Are principally to do, is to look to the essence of God, to see such excellencies in him, that thereby you may be led home to him:
pn31 vbz j, pn22 vmd vdi d d, cc-acp cst r-crq pn22 vbr av-j pc-acp vdi, vbz pc-acp vvi p-acp dt n1 pp-f np1, pc-acp vvi d n2 p-acp pno31, cst av pn22 vmb vbi vvn av-an p-acp pno31:
(20) sermon (DIV2)
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and therefore that you may know him the better, you must be taught of him.
and Therefore that you may know him the better, you must be taught of him.
cc av cst pn22 vmb vvi pno31 dt jc, pn22 vmb vbi vvn pp-f pno31.
(20) sermon (DIV2)
804
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5579
Againe, you must not onely know him, but you must likewise have assurance of his love to you:
Again, you must not only know him, but you must likewise have assurance of his love to you:
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(20) sermon (DIV2)
804
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for when you know the excellencies of the Lord, unlesse you have assurance of his love to you, it is not sufficient.
for when you know the excellencies of the Lord, unless you have assurance of his love to you, it is not sufficient.
c-acp c-crq pn22 vvb dt n2 pp-f dt n1, cs pn22 vhb n1 pp-f po31 n1 p-acp pn22, pn31 vbz xx j.
(20) sermon (DIV2)
804
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5581
Take a man of the highest place, and of the most excellent quality;
Take a man of the highest place, and of the most excellent quality;
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(20) sermon (DIV2)
804
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5582
if thou conceive that he hath a hollow heart towards thee, thou canst not possibly love him:
if thou conceive that he hath a hollow heart towards thee, thou Canst not possibly love him:
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(20) sermon (DIV2)
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thou must be perswaded of the love of the Lord to thee. Therefore in the Text it is said to be faith which worketh by love.
thou must be persuaded of the love of the Lord to thee. Therefore in the Text it is said to be faith which works by love.
pns21 vmb vbi vvn pp-f dt n1 pp-f dt n1 p-acp pno21. av p-acp dt n1 pn31 vbz vvn pc-acp vbi n1 r-crq vvz p-acp n1.
(20) sermon (DIV2)
804
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5584
The increase of the assurance of Gods love therefore is the meanes to increase thy love to him. So much for this time. FINIS.
The increase of the assurance of God's love Therefore is the means to increase thy love to him. So much for this time. FINIS.
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(20) sermon (DIV2)
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THE FIFTH SERMON. GALAT. 5.6.
THE FIFTH SERMON. GALATIANS. 5.6.
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(21) sermon (DIV2)
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For in Iesus Christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by Love.
For in Iesus christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which works by Love.
p-acp p-acp np1 np1, dx n1 vvz d n1, ccx n1, cc-acp n1 r-crq vvz p-acp n1.
(21) sermon (DIV2)
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THE last thing wee did was to give you the properties of love to the Lord Iesus.
THE last thing we did was to give you the properties of love to the Lord Iesus.
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(21) sermon (DIV2)
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Now that which remaines to doe at this time, is to apply that which hath beene said, that is, to bring your hearts and the rule together,
Now that which remains to do At this time, is to apply that which hath been said, that is, to bring your hearts and the Rule together,
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(21) sermon (DIV2)
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and to exhort you, that what you have heard in this, it may not passe like airy notions,
and to exhort you, that what you have herd in this, it may not pass like airy notions,
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(21) sermon (DIV2)
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and never be brought home to your particular practise.
and never be brought home to your particular practice.
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(21) sermon (DIV2)
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For, my beloved, the word that we deliuer to you, should be like nailes, driven home to the head, fastened by the masters of the assemblie, as the Wiseman speakes, that they may sticke and abide in the soule,
For, my Beloved, the word that we deliver to you, should be like nails, driven home to the head, fastened by the Masters of the assembly, as the Wiseman speaks, that they may stick and abide in the soul,
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(21) sermon (DIV2)
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as forked arrowes doe in the bodie, that they may not easily fall out againe.
as forked arrows do in the body, that they may not Easily fallen out again.
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(21) sermon (DIV2)
808
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5593
Therefore the maine businesse that wee have to doe in preaching the word, is to fasten these words thus upon your hearts.
Therefore the main business that we have to do in preaching the word, is to fasten these words thus upon your hearts.
av dt j n1 cst pns12 vhb pc-acp vdi p-acp vvg dt n1, vbz pc-acp vvi d n2 av p-acp po22 n2.
(21) sermon (DIV2)
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That which we will doe therefore at this time shall be to exhort you to question your owne hearts,
That which we will do Therefore At this time shall be to exhort you to question your own hearts,
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(21) sermon (DIV2)
808
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and to examine them upon your beds, whether these characters and properties of love which have beene delivered doe agree to you or no.
and to examine them upon your Beds, whither these characters and properties of love which have been Delivered do agree to you or no.
cc pc-acp vvi pno32 p-acp po22 n2, cs d n2 cc n2 pp-f n1 r-crq vhb vbn vvn vdb vvi p-acp pn22 cc dx.
(21) sermon (DIV2)
808
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5596
For, as the Apostle saith, Vnlesse you be in Christ, that is, unlesse you be knit to Christ in love, you are reprobates:
For, as the Apostle Says, Unless you be in christ, that is, unless you be knit to christ in love, you Are Reprobates:
p-acp, c-acp dt n1 vvz, cs pn22 vbb p-acp np1, cst vbz, cs pn22 vbb vvn p-acp np1 p-acp n1, pn22 vbr n2-jn:
(21) sermon (DIV2)
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it concernes every man therefore that heares me at this time, to examine this strictly with himselfe.
it concerns every man Therefore that hears me At this time, to examine this strictly with himself.
pn31 vvz d n1 av cst vvz pno11 p-acp d n1, pc-acp vvi d av-j p-acp px31.
(21) sermon (DIV2)
808
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We will expostulate the matter a while with you at this time, and you must expostulate the matter betweene God and your owne consciences,
We will expostulate the matter a while with you At this time, and you must expostulate the matter between God and your own Consciences,
pns12 vmb vvi dt n1 dt n1 p-acp pn22 p-acp d n1, cc pn22 vmb vvi dt n1 p-acp np1 cc po22 d n2,
(21) sermon (DIV2)
809
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whether this love be in you or no.
whither this love be in you or no.
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(21) sermon (DIV2)
809
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5600
And although indeede this needeth not any distinct dividing into branches, yet that wee may helpe your memories wee will put it into a number.
And although indeed this needs not any distinct dividing into branches, yet that we may help your memories we will put it into a number.
cc cs av d vvz xx d j n-vvg p-acp n2, av cst pns12 vmb vvi po22 n2 pns12 vmb vvi pn31 p-acp dt n1.
(21) sermon (DIV2)
809
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And first we will make this expostulation, you that professe you love the Lord, (as who will not be ready to doe that, to say he loveth Christ; And First we will make this expostulation, you that profess you love the Lord, (as who will not be ready to do that, to say he loves christ;
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(21) sermon (DIV2)
810
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5602
but yet as the Apostle Iohn speaketh of love to the brethren, that men love them in shew, and not in truth;
but yet as the Apostle John speaks of love to the brothers, that men love them in show, and not in truth;
cc-acp av c-acp dt n1 np1 vvz pp-f n1 p-acp dt n2, cst n2 vvb pno32 p-acp n1, cc xx p-acp n1;
(21) sermon (DIV2)
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so it is with most men, they love the Lord in word, and in profession,
so it is with most men, they love the Lord in word, and in profession,
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(21) sermon (DIV2)
810
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but they love him not in deed, and in truth) therefore first let me aske you this.
but they love him not in deed, and in truth) Therefore First let me ask you this.
cc-acp pns32 vvb pno31 xx p-acp n1, cc p-acp n1) av ord vvb pno11 vvi pn22 d.
(21) sermon (DIV2)
810
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You that professe you love the Lord, doe you not grieve him, and vexe him from day to day,
You that profess you love the Lord, do you not grieve him, and vex him from day to day,
pn22 cst vvb pn22 vvb dt n1, vdb pn22 xx vvi pno31, cc vvi pno31 p-acp n1 p-acp n1,
(21) sermon (DIV2)
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and provoke him by your words, and by your workes? If this be your case, it is certaine you love him not indeede.
and provoke him by your words, and by your works? If this be your case, it is certain you love him not indeed.
cc vvi pno31 p-acp po22 n2, cc p-acp po22 n2? cs d vbb po22 n1, pn31 vbz j pn22 vvb pno31 xx av.
(21) sermon (DIV2)
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Some there are that professe much love to the Lord Iesus, but yet spend their time idly, are diligent in no calling,
some there Are that profess much love to the Lord Iesus, but yet spend their time idly, Are diligent in no calling,
d a-acp vbr cst vvb d n1 p-acp dt n1 np1, cc-acp av vvi po32 n1 av-j, vbr j p-acp dx n1,
(21) sermon (DIV2)
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but waste their precious opportunities in sports, in idle visitations, in gaming, in doing nothing that is profitable either to themselves or others,
but waste their precious opportunities in sports, in idle visitations, in gaming, in doing nothing that is profitable either to themselves or Others,
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(21) sermon (DIV2)
811
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5609
but eate and drinke, and rise up to play: It is the case of many of our young Gentlemen;
but eat and drink, and rise up to play: It is the case of many of our young Gentlemen;
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(21) sermon (DIV2)
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a shamefull thing before men, and abominable in the sight of God, that men should live like beasts,
a shameful thing before men, and abominable in the sighed of God, that men should live like beasts,
dt j n1 p-acp n2, cc j p-acp dt n1 pp-f np1, cst n2 vmd vvi av-j n2,
(21) sermon (DIV2)
811
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& make their soules like the soules of swine, serving for nothing but to keepe their bodies from putrifaction, doing so much the lesse worke,
& make their Souls like the Souls of Swine, serving for nothing but to keep their bodies from putrefaction, doing so much the less work,
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(21) sermon (DIV2)
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because they have the more wages;
Because they have the more wages;
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(21) sermon (DIV2)
811
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burying so many precious talents, whereof their time is the chiefe, because it helpeth to improove all the rest;
burying so many precious Talents, whereof their time is the chief, Because it Helpeth to improve all the rest;
vvg av d j n2, c-crq po32 n1 vbz dt j-jn, c-acp pn31 vvz pc-acp vvi d dt n1;
(21) sermon (DIV2)
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5614
of which they shall give an exact account at that day, When God shall judge the secrets of mens hearts according to our Gospell.
of which they shall give an exact account At that day, When God shall judge the secrets of men's hearts according to our Gospel.
pp-f r-crq pns32 vmb vvi dt j n1 p-acp d n1, c-crq np1 vmb vvi dt n2-jn pp-f ng2 n2 vvg p-acp po12 n1.
(21) sermon (DIV2)
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5615
Doe you professe that you love the Lord Iesus, and doe you neglect him thus?
Do you profess that you love the Lord Iesus, and do you neglect him thus?
vdb pn22 vvi cst pn22 vvb dt n1 np1, cc vdb pn22 vvi pno31 av?
(21) sermon (DIV2)
811
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Besides this mocking of the Lord, and dissembling with him, you deale most foolishly with your selves:
Beside this mocking of the Lord, and dissembling with him, you deal most foolishly with your selves:
p-acp d n-vvg pp-f dt n1, cc vvg p-acp pno31, pn22 vvb av-ds av-j p-acp po22 n2:
(21) sermon (DIV2)
812
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5617
for all the comfort that you shall ever finde in this life, it will be from working, from being serviceable to God, and profitable to men;
for all the Comfort that you shall ever find in this life, it will be from working, from being serviceable to God, and profitable to men;
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(21) sermon (DIV2)
812
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5618
empty lives cause but empty joy.
empty lives cause but empty joy.
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(21) sermon (DIV2)
812
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5619
Therefore if any man shall finde this to be his case, examine it, it is but a false profession of love.
Therefore if any man shall find this to be his case, examine it, it is but a false profession of love.
av cs d n1 vmb vvi d pc-acp vbi po31 n1, vvb pn31, pn31 vbz p-acp dt j n1 pp-f n1.
(21) sermon (DIV2)
812
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And as I speake to those that are young, that spend their time, Nihil agendo: so I may say the same to those that are of more yeares, that waste their lives in doing something indeede,
And as I speak to those that Are young, that spend their time, Nihil Agendo: so I may say the same to those that Are of more Years, that waste their lives in doing something indeed,
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(21) sermon (DIV2)
812
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5621
but it is not that which they should doe, or in doing it in another manner than they ought;
but it is not that which they should do, or in doing it in Another manner than they ought;
cc-acp pn31 vbz xx d r-crq pns32 vmd vdi, cc p-acp vdg pn31 p-acp j-jn n1 cs pns32 vmd;
(21) sermon (DIV2)
812
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those that are so drowned in businesse, so overwhelmed with imployment, so occupied with outward things abroad, that they have no vacancie to feede their soules within, to cloathe them with graces.
those that Are so drowned in business, so overwhelmed with employment, so occupied with outward things abroad, that they have no vacancy to feed their Souls within, to cloth them with graces.
d cst vbr av vvn p-acp n1, av vvn p-acp n1, av vvn p-acp j n2 av, cst pns32 vhb dx n1 pc-acp vvi po32 n2 a-acp, pc-acp vvi pno32 p-acp n2.
(21) sermon (DIV2)
812
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5623
For you must know, my brethren, that your soules have neede to be trimmed every morning,
For you must know, my brothers, that your Souls have need to be trimmed every morning,
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(21) sermon (DIV2)
812
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5624
as well as the body, they have neede of breakfast, and dinner, and exercise, as well as the body;
as well as the body, they have need of breakfast, and dinner, and exercise, as well as the body;
c-acp av c-acp dt n1, pns32 vhb n1 pp-f n1, cc n1, cc n1, c-acp av c-acp dt n1;
(21) sermon (DIV2)
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5625
and as you faile in giving this due respect to the soule daily, so you shall finde that proportionably in that degree the inward man will languish, and grow faint.
and as you fail in giving this due respect to the soul daily, so you shall find that proportionably in that degree the inward man will languish, and grow faint.
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(21) sermon (DIV2)
812
Page 114
5626
But to speake a word unto you likewise:
But to speak a word unto you likewise:
p-acp pc-acp vvi dt n1 p-acp pn22 av:
(21) sermon (DIV2)
812
Page 114
5627
Doe you thinke that you love the Lord Iesus in good earnest, and yet have scarse leisure to thinke of him from morning to night, that you cannot take time to speake to him, to seeke him,
Do you think that you love the Lord Iesus in good earnest, and yet have scarce leisure to think of him from morning to night, that you cannot take time to speak to him, to seek him,
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(21) sermon (DIV2)
812
Page 114
5628
nor to prepare your hearts for him?
nor to prepare your hearts for him?
ccx pc-acp vvi po22 n2 p-acp pno31?
(21) sermon (DIV2)
812
Page 114
5629
Besides this generall, come to particular sinnes, sabbath-breaking, neglecting of private prayer, vaine speeches, concupiscence and sinfull lusts, secret courses of uncleannesse, swearing,
Beside this general, come to particular Sins, Sabbath-breaking, neglecting of private prayer, vain Speeches, concupiscence and sinful Lustiest, secret courses of uncleanness, swearing,
p-acp d n1, vvb p-acp j n2, j, vvg pp-f j n1, j n2, n1 cc j n2, j-jn n2 pp-f n1, vvg,
(21) sermon (DIV2)
813
Page 114
5630
if not by greater, yet by lesser oathes, which indeede in this exceede the greater; because in the other you sweare by the Creatour, in these by the creature.
if not by greater, yet by lesser Oaths, which indeed in this exceed the greater; Because in the other you swear by the Creator, in these by the creature.
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(21) sermon (DIV2)
813
Page 114
5631
You that doe these things, will you say you love the Lord? You must know that it is a contradiction, it is impossible:
You that do these things, will you say you love the Lord? You must know that it is a contradiction, it is impossible:
pn22 cst vdb d n2, vmb pn22 vvb pn22 vvb dt n1? pn22 vmb vvi cst pn31 vbz dt n1, pn31 vbz j:
(21) sermon (DIV2)
813
Page 115
5632
For, if you love me, keepe my commandements: if you keep not the commandements of God, certainly you love him not.
For, if you love me, keep my Commandments: if you keep not the Commandments of God, Certainly you love him not.
c-acp, cs pn22 vvb pno11, vvb po11 n2: cs pn22 vvb xx dt n2 pp-f np1, av-j pn22 vvb pno31 xx.
(21) sermon (DIV2)
813
Page 115
5633
But, it may be, you will say that your meaning is good, that you are well affected to Christ,
But, it may be, you will say that your meaning is good, that you Are well affected to christ,
p-acp, pn31 vmb vbi, pn22 vmb vvi cst po22 n1 vbz j, cst pn22 vbr av vvn p-acp np1,
(21) sermon (DIV2)
814
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5634
and therefore surely you doe not hate him. My brethren, you are deceived in this, thy meaning is not good;
and Therefore surely you do not hate him. My brothers, you Are deceived in this, thy meaning is not good;
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(21) sermon (DIV2)
814
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5635
for while you cast the commandements of God behinde you, you cast him away:
for while you cast the Commandments of God behind you, you cast him away:
c-acp cs pn22 vvd dt n2 pp-f np1 p-acp pn22, pn22 vvd pno31 av:
(21) sermon (DIV2)
815
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5636
and let me say to you in this case, as you have it in Ier. 3.4. You professe well in saying, Thou art my Father, and the guide of my youth, but you doe evill more and more.
and let me say to you in this case, as you have it in Jeremiah 3.4. You profess well in saying, Thou art my Father, and the guide of my youth, but you do evil more and more.
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(21) sermon (DIV2)
815
Page 115
5637
So I say, when you professe you love the Lord, and that you reckon him your Father,
So I say, when you profess you love the Lord, and that you reckon him your Father,
av pns11 vvb, c-crq pn22 vvb pn22 vvb dt n1, cc cst pn22 vvb pno31 po22 n1,
(21) sermon (DIV2)
815
Page 115
5638
and your Husband, thus you say indeede, but you doe evill more and more; and that is a certaine argument you love not the Lord.
and your Husband, thus you say indeed, but you do evil more and more; and that is a certain argument you love not the Lord.
cc po22 n1, av pn22 vvb av, cc-acp pn22 vdi j-jn av-dc cc av-dc; cc d vbz dt j n1 pn22 vvb xx dt n1.
(21) sermon (DIV2)
815
Page 115
5639
Therefore examine your selves by this rule: For, if you love the Lord, you will reverence him:
Therefore examine your selves by this Rule: For, if you love the Lord, you will Reverence him:
av vvb po22 n2 p-acp d n1: c-acp, cs pn22 vvb dt n1, pn22 vmb vvi pno31:
(21) sermon (DIV2)
815
Page 115
5640
You know, whom we love, we reverence, and whom we reverence, we dare not doe any thing unmeete in their sight.
You know, whom we love, we Reverence, and whom we Reverence, we Dare not do any thing unmeet in their sighed.
pn22 vvb, ro-crq pns12 vvb, pns12 vvb, cc r-crq pns12 vvb, pns12 vvb xx vdi d n1 j p-acp po32 n1.
(21) sermon (DIV2)
815
Page 115
5641
Take any one whom we love, whose good opinion wee seeke for, wee had rather that all the world should see us doe an unseemely thing, than that he should;
Take any one whom we love, whose good opinion we seek for, we had rather that all the world should see us doe an unseemly thing, than that he should;
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(21) sermon (DIV2)
815
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5642
and certainly if you love the Lord, you would not dare to provoke him to anger.
and Certainly if you love the Lord, you would not Dare to provoke him to anger.
cc av-j cs pn22 vvb dt n1, pn22 vmd xx vvi pc-acp vvi pno31 p-acp n1.
(21) sermon (DIV2)
815
Page 115
5643
Therefore this carelesnesse in serving of him is a certaine signe of want of love to the Lord Iesus, this fearefulnesse,
Therefore this carelessness in serving of him is a certain Signen of want of love to the Lord Iesus, this fearfulness,
av d n1 p-acp vvg pp-f pno31 vbz dt j n1 pp-f n1 pp-f n1 p-acp dt n1 np1, d n1,
(21) sermon (DIV2)
815
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5644
and carelesnesse, when you dare not shew your courage for him, when you account it a small matter to commit a sinne against God, this ariseth from the defect of your love.
and carelessness, when you Dare not show your courage for him, when you account it a small matter to commit a sin against God, this arises from the defect of your love.
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(21) sermon (DIV2)
815
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5645
In the second place, as you may try your love by your taking care not to offend God, In the second place, as you may try your love by your taking care not to offend God,
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(21) sermon (DIV2)
816
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5646
so likewise you may try it by your sorrow and griefe after you have offended him:
so likewise you may try it by your sorrow and grief After you have offended him:
av av pn22 vmb vvi pn31 p-acp po22 n1 cc n1 p-acp pn22 vhb vvn pno31:
(21) sermon (DIV2)
816
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5647
For you must know this, that love, as it hath the greatest joy of any thing else,
For you must know this, that love, as it hath the greatest joy of any thing Else,
c-acp pn22 vmb vvi d, cst n1, c-acp pn31 vhz dt js n1 pp-f d n1 av,
(21) sermon (DIV2)
816
Page 116
5648
when it obtaines that which it would have, so it is attended with the most exquisite griefe, when it is disappointed.
when it obtains that which it would have, so it is attended with the most exquisite grief, when it is disappointed.
c-crq pn31 vvz cst r-crq pn31 vmd vhi, av pn31 vbz vvn p-acp dt av-ds j n1, c-crq pn31 vbz vvn.
(21) sermon (DIV2)
816
Page 116
5649
As when one loveth another earnestly, if any breach fall out that shall make a separation betweene them,
As when one loves Another earnestly, if any breach fallen out that shall make a separation between them,
p-acp c-crq crd vvz j-jn av-j, cs d n1 vvb av cst vmb vvi dt n1 p-acp pno32,
(21) sermon (DIV2)
816
Page 116
5650
if any strangenesse grow betweene them, if they love, they will never be at rest, it will trouble and disquiet them;
if any strangeness grow between them, if they love, they will never be At rest, it will trouble and disquiet them;
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(21) sermon (DIV2)
816
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5651
but as the Scripture speakes, they are sicke of love, that is, they cannot be quiet while there is such a condition,
but as the Scripture speaks, they Are sick of love, that is, they cannot be quiet while there is such a condition,
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(21) sermon (DIV2)
816
Page 116
5652
while there is any alienation, while there are breaches and offences betweene them. for you know that nothing is so sweete as love;
while there is any alienation, while there Are Breaches and offences between them. for you know that nothing is so sweet as love;
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(21) sermon (DIV2)
816
Page 116
5653
as you have it in Cant. 1. Love is better than wine: and as David expresseth it, Psal. 63.3. Thy loving kindnesse is better than life.
as you have it in Cant 1. Love is better than wine: and as David Expresses it, Psalm 63.3. Thy loving kindness is better than life.
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(21) sermon (DIV2)
816
Page 116
5654
So sweete (I say) is love, as sweete as wine, and better than life.
So sweet (I say) is love, as sweet as wine, and better than life.
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(21) sermon (DIV2)
816
Page 116
5655
Now, by the rule of contraries, then, to have a breach made, to have a barre,
Now, by the Rule of contraries, then, to have a breach made, to have a bar,
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(21) sermon (DIV2)
816
Page 116
5656
and an interruption in this loving kindnesse of the Lord towards us, or in our love towards him, it is bitter as wormewood, and sharpe as death.
and an interruption in this loving kindness of the Lord towards us, or in our love towards him, it is bitter as wormwood, and sharp as death.
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(21) sermon (DIV2)
816
Page 116
5657
Therfore you may examine your selves by the offences you offer to God, when they are past;
Therefore you may examine your selves by the offences you offer to God, when they Are past;
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(21) sermon (DIV2)
816
Page 117
5658
if you love him, it is certaine they will trouble you exceedingly; for so much sorrow for sinne, so much love.
if you love him, it is certain they will trouble you exceedingly; for so much sorrow for sin, so much love.
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(21) sermon (DIV2)
816
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5659
And you may take it for a sure rule, in what measure any man desires to please the Lord, in that measure hee will be grieved that he hath displeased him.
And you may take it for a sure Rule, in what measure any man Desires to please the Lord, in that measure he will be grieved that he hath displeased him.
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(21) sermon (DIV2)
816
Page 117
5660
Therefore examine thy selfe, Hast thou sinned against him many times, and doest thou looke backe upon those sinnes in a carelesse manner, be sure that thou lovest him not.
Therefore examine thy self, Hast thou sinned against him many times, and dost thou look back upon those Sins in a careless manner, be sure that thou Lovest him not.
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(21) sermon (DIV2)
816
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5661
Examine this by that which passeth betweene man and man:
Examine this by that which passes between man and man:
vvb d p-acp d r-crq vvz p-acp n1 cc n1:
(21) sermon (DIV2)
816
Page 117
5662
When a father or a husband hath any thing committed against them by a childe or a wife,
When a father or a husband hath any thing committed against them by a child or a wife,
c-crq dt n1 cc dt n1 vhz d n1 vvn p-acp pno32 p-acp dt n1 cc dt n1,
(21) sermon (DIV2)
816
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5663
if they shall withdraw themselves, and professe themselves displeased, and yet the childe or the wife, in the meane time, be never troubled at this,
if they shall withdraw themselves, and profess themselves displeased, and yet the child or the wife, in the mean time, be never troubled At this,
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(21) sermon (DIV2)
816
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5664
but be at rest, well enough content it should be so, and are not disquieted for it;
but be At rest, well enough content it should be so, and Are not disquieted for it;
cc-acp vbi p-acp n1, av av-d vvi pn31 vmd vbi av, cc vbr xx vvn p-acp pn31;
(21) sermon (DIV2)
816
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5665
will not the parent or husband take this exceeding ill at their hands, when hee seeth his displeasure slighted? For this is much greater than the offence it selfe.
will not the parent or husband take this exceeding ill At their hands, when he sees his displeasure slighted? For this is much greater than the offence it self.
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(21) sermon (DIV2)
816
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5666
So I may say, whatsoever the sinne be that you have committed, this hardnesse of heart, this negligence after the sinne is committed,
So I may say, whatsoever the sin be that you have committed, this hardness of heart, this negligence After the sin is committed,
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(21) sermon (DIV2)
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5667
when you are not disquieted for it, when your hearts are not troubled for it, it is a greater signe of want of love to the Lord, it is a greater signe of an evill and untoward disposition, than the sinne it selfe.
when you Are not disquieted for it, when your hearts Are not troubled for it, it is a greater Signen of want of love to the Lord, it is a greater Signen of an evil and untoward disposition, than the sin it self.
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(21) sermon (DIV2)
816
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5668
Therefore this want of sorrow for sinne, is a sure argument that you love not the Lord.
Therefore this want of sorrow for sin, is a sure argument that you love not the Lord.
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(21) sermon (DIV2)
816
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5669
You may take that for one signe of want of love, that we commit sinnes against God from day to day.
You may take that for one Signen of want of love, that we commit Sins against God from day to day.
pn22 vmb vvi cst p-acp crd n1 pp-f n1 pp-f n1, cst pns12 vvb n2 p-acp np1 p-acp n1 p-acp n1.
(21) sermon (DIV2)
816
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5670
For, doe but goe to your neighbours, and professe your love to them, and yet you injure them againe and againe, you care not what wrong you doe them;
For, do but go to your neighbours, and profess your love to them, and yet you injure them again and again, you care not what wrong you do them;
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(21) sermon (DIV2)
816
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5671
will they thinke that such a profession as you make is true? and will the Lord regard,
will they think that such a profession as you make is true? and will the Lord regard,
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(21) sermon (DIV2)
816
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5672
when you say that you love him, if you provoke him to anger, and renew your sinnes,
when you say that you love him, if you provoke him to anger, and renew your Sins,
c-crq pn22 vvb cst pn22 vvb pno31, cs pn22 vvb pno31 p-acp n1, cc vvb po22 n2,
(21) sermon (DIV2)
816
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5673
and relapse into them againe and againe, and when you have sinned, take it not to heart? No, my brethren,
and relapse into them again and again, and when you have sinned, take it not to heart? No, my brothers,
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(21) sermon (DIV2)
816
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5674
if you doe love him, you will doe as it is said, Zach. 12. when you have sinned, you will mourne as he that mourneth for his onely sonne, your hearts will melt, as Iosiahs did;
if you do love him, you will do as it is said, Zach 12. when you have sinned, you will mourn as he that Mourneth for his only son, your hearts will melt, as Josiahs did;
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(21) sermon (DIV2)
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5675
your hearts will smite you, as Davids did him: thus it is with all that love him in deede and in truth.
your hearts will smite you, as Davids did him: thus it is with all that love him in deed and in truth.
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(21) sermon (DIV2)
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5676
Therefore in Levit. 16.29, and likewise Levit. 23.27. (they are both one and the same) the Lord appoints a feast and a meeting together for cleansing of sinnes, it was the feast of atonement; Therefore in Levit. 16.29, and likewise Levit. 23.27. (they Are both one and the same) the Lord appoints a feast and a meeting together for cleansing of Sins, it was the feast of atonement;
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(21) sermon (DIV2)
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5677
saith hee, In that day when you come together to offer sacrifice unto me, and to make an attonement, you shall humble your soules, and whosoever doth not afflict his soule on that day, he shall be cut off from his people.
Says he, In that day when you come together to offer sacrifice unto me, and to make an atonement, you shall humble your Souls, and whosoever does not afflict his soul on that day, he shall be Cut off from his people.
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(21) sermon (DIV2)
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5678
As if he should say, At that day you come to reconcile your selves to the Lord, you make profession of your love to him,
As if he should say, At that day you come to reconcile your selves to the Lord, you make profession of your love to him,
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(21) sermon (DIV2)
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5679
and of the desire you have to bee friends with him:
and of the desire you have to be Friends with him:
cc pp-f dt n1 pn22 vhb pc-acp vbi n2 p-acp pno31:
(21) sermon (DIV2)
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5680
Now, if you come and make this profession, and doe not humble your selves, nor afflict your soules on that day for those breaches that have beene betweene God and you, all your professions are but dissimulation;
Now, if you come and make this profession, and do not humble your selves, nor afflict your Souls on that day for those Breaches that have been between God and you, all your professions Are but dissimulation;
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(21) sermon (DIV2)
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5681
and such a man as will thus dissemble with the Lord, shall be cut off from his people.
and such a man as will thus dissemble with the Lord, shall be Cut off from his people.
cc d dt n1 c-acp vmb av vvi p-acp dt n1, vmb vbi vvn a-acp p-acp po31 n1.
(21) sermon (DIV2)
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5682
So I say, when you professe that you love the Lord, and yet have hard hearts, that there is no softnesse there, that your hearts doe not melt towards him,
So I say, when you profess that you love the Lord, and yet have hard hearts, that there is no softness there, that your hearts do not melt towards him,
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but when you have sinned, you can looke backe upon your sinnes without any disturbance at all, know that it is but dissembling with the Lord,
but when you have sinned, you can look back upon your Sins without any disturbance At all, know that it is but dissembling with the Lord,
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and you are worthy to be cut off from his people. I come to a third tryall:
and you Are worthy to be Cut off from his people. I come to a third trial:
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If you love the Lord Iesus, have you your hearts after his owne heart? that is the disposition of all those that love him. Acts 13.22. the Lord saith of David,. I have found a man after my owne heart, that will doe whatsoever I will : If you love the Lord Iesus, have you your hearts After his own heart? that is the disposition of all those that love him. Acts 13.22. the Lord Says of David,. I have found a man After my own heart, that will do whatsoever I will:
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That is, looke how the Lord himselfe was affected in any businesse, so was Davids heart affected,
That is, look how the Lord himself was affected in any business, so was Davids heart affected,
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and so it is with all those that love the Lord: (for this is proper to the Saints) If you love the Lord, you will be of one heart with him;
and so it is with all those that love the Lord: (for this is proper to the Saints) If you love the Lord, you will be of one heart with him;
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if we have hearts after his heart, as every Christian must have in his measure, (though perhaps he reach not Davids measure) in all the turnings of our lives, upon all occasions, in the diverse disposition of our wills, we will be conformable to the Lords will, we will be like God, affected in every thing as he is affected.
if we have hearts After his heart, as every Christian must have in his measure, (though perhaps he reach not Davids measure) in all the turnings of our lives, upon all occasions, in the diverse disposition of our wills, we will be conformable to the lords will, we will be like God, affected in every thing as he is affected.
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But, you will say, this is a hard thing, how shall we discerne it? You shall discerne it by these two things:
But, you will say, this is a hard thing, how shall we discern it? You shall discern it by these two things:
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If you be affected as he is, you will doe whatsoever he will; If you be affected as he is, you will do whatsoever he will;
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as those words are added concerning David, I have found a man after mine owne heart,
as those words Are added Concerning David, I have found a man After mine own heart,
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for he will doe whatsoever I will. You may examine your selves by that;
for he will do whatsoever I will. You may examine your selves by that;
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doe you doe whatsoever he will? are your affections aright, that you love what he loves,
do you do whatsoever he will? Are your affections aright, that you love what he loves,
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and hate what he hates? For your actions are the immediate fruites and effects of your affections,
and hate what he hates? For your actions Are the immediate fruits and effects of your affections,
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and as every man is affected so he doth.
and as every man is affected so he does.
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And besides, as that is one way to discerne it, so this is another which you shall likewise finde in David, that hee loved those that feared the Lord;
And beside, as that is one Way to discern it, so this is Another which you shall likewise find in David, that he loved those that feared the Lord;
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and those that love vaine inventions, doe I not hate them, saith hee? &c. And that you may discerne this, consider whether you love all those that feare the Lord,
and those that love vain Inventions, do I not hate them, Says he? etc. And that you may discern this, Consider whither you love all those that Fear the Lord,
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and hate all those that are enemies to the Lord.
and hate all those that Are enemies to the Lord.
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For while there is nothing but nature in a man, so long those that are of good natures, that are faire in their carriages,
For while there is nothing but nature in a man, so long those that Are of good nature's, that Are fair in their carriages,
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and kinde and loving to us, those wee love, and those that are contrary we hate and dislike;
and kind and loving to us, those we love, and those that Are contrary we hate and dislike;
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but when you love the Lord, and are after his heart, and have another nature in you, it raiseth you above this nature of your owne,
but when you love the Lord, and Are After his heart, and have Another nature in you, it Raiseth you above this nature of your own,
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and then you will love those that are like the Lord, whosoever they are, though perhaps they are not so sociable, not of so faire a naturall disposition:
and then you will love those that Are like the Lord, whosoever they Are, though perhaps they Are not so sociable, not of so fair a natural disposition:
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but if you have a new nature, and are become new creatures, now you have common friends, and common enemies.
but if you have a new nature, and Are become new creatures, now you have Common Friends, and Common enemies.
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Doe not object now, that you are willing to doe so, if they were sincere and upright, but they are hypocrites. Do not Object now, that you Are willing to do so, if they were sincere and upright, but they Are Hypocrites.
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I say, doe not deceive your selves in this: for as they rejected Christ under the person of a counterfeit, and of a wine-bibber,
I say, do not deceive your selves in this: for as they rejected christ under the person of a counterfeit, and of a winebibber,
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so thou maist persecute Christ under the person of an hypocrite. Paul ; you know, hee thought hee did God good service in persecuting those whom he persecuted,
so thou Mayest persecute christ under the person of an hypocrite. Paul; you know, he Thought he did God good service in persecuting those whom he persecuted,
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yet though hee did it ignorantly, he confessed of himselfe that he was a blasphemer, and a persecuter:
yet though he did it ignorantly, he confessed of himself that he was a blasphemer, and a Persecutor:
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So I say, though you doe it ignorantly, under the person of an hypocrite, yet that is the judgement,
So I say, though you do it ignorantly, under the person of an hypocrite, yet that is the judgement,
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and the censure that will be upon you, that in so doing you are persecuters.
and the censure that will be upon you, that in so doing you Are persecuters.
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And if you shall say, that if the Lord himselfe lived amongst us, if Iesus Christ were here, I hope I should shew that I doe not hate him.
And if you shall say, that if the Lord himself lived among us, if Iesus christ were Here, I hope I should show that I do not hate him.
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You shall see what the Lord himselfe saith, In that you have done it to these, you have done it to mee.
You shall see what the Lord himself Says, In that you have done it to these, you have done it to me.
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As he speakes there in the matter of giving, so may I say to you concerning this case, in that you have despised those that feare his name, in that you have spoken against such as are his, you have done it against the Lord:
As he speaks there in the matter of giving, so may I say to you Concerning this case, in that you have despised those that Fear his name, in that you have spoken against such as Are his, you have done it against the Lord:
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in this thing you have shewed your hatred against him. Examine your hearts therefore seriously by this marke.
in this thing you have showed your hatred against him. Examine your hearts Therefore seriously by this mark.
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Againe, fourthly, wee will bring you to that expostulation which is grounded on 1 Ioh. 2.15. Love not the world, nor •he things of the world;
Again, fourthly, we will bring you to that expostulation which is grounded on 1 John 2.15. Love not the world, nor •he things of the world;
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for if you love the world, the love of the Father is not in you. for if you love the world, the love of the Father is not in you.
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Now question with your own hearts about this, whether you love the world, and the things of the world;
Now question with your own hearts about this, whither you love the world, and the things of the world;
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for if you doe, the words are cleare, The Love of the Father is not in you.
for if you do, the words Are clear, The Love of the Father is not in you.
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You will say, how shall we know this? You shall know it by these three things. You will say, how shall we know this? You shall know it by these three things.
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First, by your delight in the things of the world, and your griefe and sorrow for the losse of them after you have enjoyed them; First, by your delight in the things of the world, and your grief and sorrow for the loss of them After you have enjoyed them;
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for if you finde that you are much affected about them, it is certaine that you love the world,
for if you find that you Are much affected about them, it is certain that you love the world,
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and the things of the world:
and the things of the world:
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Intemperate and excessive griefe, and complaint for worldly losses and crosses, is a sure argument and evidence that you love the world.
Intemperate and excessive grief, and complaint for worldly losses and Crosses, is a sure argument and evidence that you love the world.
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Whereas when you love the Lord, you will be indifferent in those things; if a worldly losse befall you, you will grieve as if you grieved not;
Whereas when you love the Lord, you will be indifferent in those things; if a worldly loss befall you, you will grieve as if you grieved not;
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if any worldly advantage happeneth, you will enjoy it as if you enjoyed it not:
if any worldly advantage Happeneth, you will enjoy it as if you enjoyed it not:
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A man will be thus affected, If I have God sure, I reckon him onely my portion, all other things are by accident, he onely is essentiall to my happinesse.
A man will be thus affected, If I have God sure, I reckon him only my portion, all other things Are by accident, he only is essential to my happiness.
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We doe not denie that a man may grieve upon such occasions, but it is a lighter kinde of griefe;
We do not deny that a man may grieve upon such occasions, but it is a lighter kind of grief;
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and therefore it is expressed well by the former phrase, As if he grieved not:
and Therefore it is expressed well by the former phrase, As if he grieved not:
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He knoweth all this while the maine is sure, and so long his heart is stedfast within him:
He Knoweth all this while the main is sure, and so long his heart is steadfast within him:
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but when a man shall fall into excessive griefe, when the affection shall be exceedingly stirred about worldly things, it is a signe that you reckon not God,
but when a man shall fallen into excessive grief, when the affection shall be exceedingly stirred about worldly things, it is a Signen that you reckon not God,
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and the assurance of his favour to be the maine thing in your happinesse: you should be affected to the world with a remisse affection.
and the assurance of his favour to be the main thing in your happiness: you should be affected to the world with a remiss affection.
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Now when your affections are so much taken up about them, it is a signe you love the world,
Now when your affections Are so much taken up about them, it is a Signen you love the world,
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and the things of the world.
and the things of the world.
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It is true, you may doe the things of the world, and enjoy them, and follow after them, but in a remisse manner;
It is true, you may do the things of the world, and enjoy them, and follow After them, but in a remiss manner;
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but when your affections are so much stirred about them, when you come to excessive love in the having them,
but when your affections Are so much stirred about them, when you come to excessive love in the having them,
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and excessive griefe in the losing of them, it is a signe that you love the world,
and excessive grief in the losing of them, it is a Signen that you love the world,
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and the things of the world.
and the things of the world.
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5737
Secondly, you shall know it by this, when worldly things shall come into competition with those that belong to a good conscience,
Secondly, you shall know it by this, when worldly things shall come into competition with those that belong to a good conscience,
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and the service of God, you shall finde this one way whereby you may discerne your love to the world.
and the service of God, you shall find this one Way whereby you may discern your love to the world.
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When Christ would make a triall of the young man, whether hee loved the world or no, he puts him to it by this, Goe, (saith he) and sell all that thou hast,
When christ would make a trial of the young man, whither he loved the world or no, he puts him to it by this, Go, (Says he) and fell all that thou hast,
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and come and follow me, and thou shalt have treasure in heaven. and come and follow me, and thou shalt have treasure in heaven.
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When it came in competition once, whether hee were best to follow Christ, and sell all that he had,
When it Come in competition once, whither he were best to follow christ, and fell all that he had,
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and that he must either forsake Christ, or forsake his riches, he went away sorrowfull, and would not doe it.
and that he must either forsake christ, or forsake his riches, he went away sorrowful, and would not do it.
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So we shall finde it in Iohn 12.42. when the matter came there into competition, that if they confessed Christ they should be cast out of the synagogue;
So we shall find it in John 12.42. when the matter Come there into competition, that if they confessed christ they should be cast out of the synagogue;
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saith the text, though they beleeved, They confessed him not, for they loved the praise of men more than the praise of God.
Says the text, though they believed, They confessed him not, for they loved the praise of men more than the praise of God.
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Their carriage there towards Christ, when their confessing of him came in competition with their applause and honour among men, it was an argument that they loved the world, and the things of the world.
Their carriage there towards christ, when their confessing of him Come in competition with their applause and honour among men, it was an argument that they loved the world, and the things of the world.
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You shall see in Abrahams case, when the Lord would put him to the triall,
You shall see in Abrahams case, when the Lord would put him to the trial,
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and bidds him come from his kindred and from his fathers house, and from his Country, this in Heb. 11 is taken as an argument of his love, that when hee was put to doe either the one or the other, hee made his choise to obey the Lord,
and bids him come from his kindred and from his Father's house, and from his Country, this in Hebrew 11 is taken as an argument of his love, that when he was put to do either the one or the other, he made his choice to obey the Lord,
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though it stood with the losse of Countrie and friends.
though it stood with the loss of Country and Friends.
cs pn31 vvd p-acp dt n1 pp-f n1 cc n2.
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So I say, consider with your selves, and you shall finde many cases wherein your conscience will dictate to you, this you must doe, this you ought to performe, this you ought not to doe.
So I say, Consider with your selves, and you shall find many cases wherein your conscience will dictate to you, this you must do, this you ought to perform, this you ought not to do.
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Perhaps it shall be said unto you againe, if you doe it, you shall lose such a friend, you shall lose such credit, you shall suffer such losse in your estate, you shall expose your selfe to such and such danger, you shall incurre such and such inconveniences to your selfe;
Perhaps it shall be said unto you again, if you do it, you shall loose such a friend, you shall loose such credit, you shall suffer such loss in your estate, you shall expose your self to such and such danger, you shall incur such and such inconveniences to your self;
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consider what you doe in such a case:
Consider what you do in such a case:
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Many businesses fall out everie day, wherein the like case is offered to you, many times you thinke it were best to doe so,
Many businesses fallen out every day, wherein the like case is offered to you, many times you think it were best to do so,
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and if it were not for the losse of some thing, or for the discredit, you would doe it.
and if it were not for the loss of Some thing, or for the discredit, you would do it.
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By this you may examine your hearts whether you love the world or no.
By this you may examine your hearts whither you love the world or no.
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Lastly, you shall know whether you love the world, and the things of this world by your actions;
Lastly, you shall know whither you love the world, and the things of this world by your actions;
ord, pn22 vmb vvi cs pn22 vvb dt n1, cc dt n2 pp-f d n1 p-acp po22 n2;
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for where your love is, there your tongue, and your hand will be, and all your endeavours:
for where your love is, there your tongue, and your hand will be, and all your endeavours:
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Now trie your selves by this, Are you occupied so abour the world, and the things of it, that all your endeavours and all your actions are taken up about them? some about matter of pleasure, in hunting and hawking, in gaming and sporting, your thoughts are there, and your speeches there;
Now try your selves by this, are you occupied so abour the world, and the things of it, that all your endeavours and all your actions Are taken up about them? Some about matter of pleasure, in hunting and hawking, in gaming and sporting, your thoughts Are there, and your Speeches there;
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others againe in seeking wealth, and worldlie greatnesse:
Others again in seeking wealth, and worldly greatness:
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Are you taken up about these? I say, the actions of a man are a sure signe,
are you taken up about these? I say, the actions of a man Are a sure Signen,
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for the Lord judgeth us by our actions; therefore wee may judge our selves by them.
for the Lord Judgeth us by our actions; Therefore we may judge our selves by them.
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Consider in what element you live, if you be so busied about worldly things, that you are never well but when you are there,
Consider in what element you live, if you be so busied about worldly things, that you Are never well but when you Are there,
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and as for heavenly things, you doe them but by the by, and when you are doing them you are wearie;
and as for heavenly things, you do them but by the by, and when you Are doing them you Are weary;
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this is an argument that you love the world, when a man shall turne the streame of his endeavours all that way,
this is an argument that you love the world, when a man shall turn the stream of his endeavours all that Way,
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when he shall turne all his projects, all his actions, all his labours into that.
when he shall turn all his projects, all his actions, all his labours into that.
c-crq pns31 vmb vvi d po31 n2, d po31 n2, d po31 n2 p-acp d.
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As when the bodie hath a wen or a wolfe in it, all the nourishment is drawne to that,
As when the body hath a wen or a wolf in it, all the nourishment is drawn to that,
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and in the meane time the bodie is leane and poore:
and in the mean time the body is lean and poor:
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so is it when a mans heart is taken up with the world, it eates up and devoures all the thoughts, all the intentions of the minde;
so is it when a men heart is taken up with the world, it eats up and devours all the thoughts, all the intentions of the mind;
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all his care, and endeavour, and striving runnes this way;
all his care, and endeavour, and striving runs this Way;
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& the hidden man of the heart, in the meane time, is left starved and pined within:
& the hidden man of the heart, in the mean time, is left starved and pined within:
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This is a signe that you love the world, this so much intending the things of the world,
This is a Signen that you love the world, this so much intending the things of the world,
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as Christ speaks, The lusts of your Father will you doe, Iohn 8. What is the meaning of that? That is, looke to your actions, to your doings, to your executions and performances,
as christ speaks, The Lustiest of your Father will you do, John 8. What is the meaning of that? That is, look to your actions, to your doings, to your executions and performances,
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and you shall finde that they are according to the lusts of your father the Divell;
and you shall find that they Are according to the Lustiest of your father the devil;
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those actions they did were a signe that they did affect those things that the Divell affected.
those actions they did were a Signen that they did affect those things that the devil affected.
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But you will object, the holiest man, hee that is most regenerate, yet is inordinately affected to the world, is too readie to grieve,
But you will Object, the Holiest man, he that is most regenerate, yet is inordinately affected to the world, is too ready to grieve,
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and to rejoice inordinately, it too readie to faile when these things come in competition with God.
and to rejoice inordinately, it too ready to fail when these things come in competition with God.
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Therefore how should wee examine our hearts by this?
Therefore how should we examine our hearts by this?
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I answere in a word, that it is true in the Saints, there is something in their hearts that doth all this that I have spoken; I answer in a word, that it is true in the Saints, there is something in their hearts that does all this that I have spoken;
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but it is not they that doe it: as the Apostle speakes, It is not I, but sinne that dwells in me:
but it is not they that do it: as the Apostle speaks, It is not I, but sin that dwells in me:
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We cannot denie but that there is flesh and worldlie-mindednesse even in them; but yet this they doe, these worldly lusts and desires they are still checking them,
We cannot deny but that there is Flesh and Worldly-mindedness even in them; but yet this they do, these worldly Lustiest and Desires they Are still checking them,
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and restraining them, and keeping them downe, so that though they be there, yet they doe not walke after the vanitie of their mindes, they are not led by it,
and restraining them, and keeping them down, so that though they be there, yet they do not walk After the vanity of their minds, they Are not led by it,
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but they are led by the Spirit, and walke by the Spirit. Indeede sometimes they fall, when they are transported with temptations, and through incogitancie, and infirmitie,
but they Are led by the Spirit, and walk by the Spirit. Indeed sometime they fallen, when they Are transported with temptations, and through incogitancy, and infirmity,
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yet their constant walking is not after the vanitie of their minde, for that is proper to those that feare not God.
yet their constant walking is not After the vanity of their mind, for that is proper to those that Fear not God.
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Therefore know thus much (my brethren) that though the Saints doe these things sometimes,
Therefore know thus much (my brothers) that though the Saints do these things sometime,
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yet their purpose, and their desire and care is to crosse and resist them as much as they can, that though they have these inordinate worldly desires in them,
yet their purpose, and their desire and care is to cross and resist them as much as they can, that though they have these inordinate worldly Desires in them,
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yet they are not midwives to themselves, to bring forth fruite to the flesh, they are not stewards to provide for these before-hand, as it is in Rom. 13. Put ye on the Lord Iesus,
yet they Are not midwives to themselves, to bring forth fruit to the Flesh, they Are not Stewards to provide for these beforehand, as it is in Rom. 13. Put you on the Lord Iesus,
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and take no care for the flesh, to make provision for it: and take no care for the Flesh, to make provision for it:
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I say, they are not stewards for their lusts, but they resist them, and strive against them.
I say, they Are not Stewards for their Lustiest, but they resist them, and strive against them.
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But to conclude this also, examine your selves by this rule, whether you love the world,
But to conclude this also, examine your selves by this Rule, whither you love the world,
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and the things of the world.
and the things of the world.
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And if we take an examination of men by this, how few are there that love the Lord? We may trulie say as the Apostle saith, The love of God is not in them, for men seeke themselves, and their owne things,
And if we take an examination of men by this, how few Are there that love the Lord? We may truly say as the Apostle Says, The love of God is not in them, for men seek themselves, and their own things,
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and not the things of Iesus Christ. and not the things of Iesus christ.
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One followes this particular, another that, everie man fitting and plotting a garment to himselfe composed of such vices as doe suite everie mans humour.
One follows this particular, Another that, every man fitting and plotting a garment to himself composed of such vices as doe suit every men humour.
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This is a signe that you love not the Lord, when you minde the world,
This is a Signen that you love not the Lord, when you mind the world,
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and goe with the world, and let your whole bodie and soule follow it, with all the actions,
and go with the world, and let your Whole body and soul follow it, with all the actions,
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and all the strength and indeavour thereof. The love of many shall waxe colde, because iniquitie shall abound.
and all the strength and endeavour thereof. The love of many shall wax cold, Because iniquity shall abound.
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What is the meaning of that? That is, because the men of the world, those that are in place,
What is the meaning of that? That is, Because the men of the world, those that Are in place,
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because they shall countenance iniquitie, because the streame of the times shall goe that way; for this cause the love of many shall waxe colde:
Because they shall countenance iniquity, Because the stream of the times shall go that Way; for this cause the love of many shall wax cold:
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that is, because they mind the world, wheras if they did not love the world, and the things of it, though iniquitie did abound, yet their love would waxe hotter.
that is, Because they mind the world, whereas if they did not love the world, and the things of it, though iniquity did abound, yet their love would wax hotter.
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When things are so that iniquitie abounds, some will not take the paines, they love their ease, and contentment;
When things Are so that iniquity abounds, Some will not take the pains, they love their ease, and contentment;
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others want courage to doe it, they are faint-hearted, and dare not adventure.
Others want courage to do it, they Are fainthearted, and Dare not adventure.
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Now whence doth this come but from the love of the world? for no man is fearefull,
Now whence does this come but from the love of the world? for no man is fearful,
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but because there is something that he is in love with, and is loath to part with.
but Because there is something that he is in love with, and is loath to part with.
cc-acp c-acp pc-acp vbz pi cst pns31 vbz p-acp n1 p-acp, cc vbz j pc-acp vvi p-acp.
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If a man did not love the things of the world, he would have courage for the truth.
If a man did not love the things of the world, he would have courage for the truth.
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This is therefore an argument that men doe love the world, and consequently the love of the Father is not in them.
This is Therefore an argument that men do love the world, and consequently the love of the Father is not in them.
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Let us come yet to another expostulation. Let us come yet to Another expostulation.
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In the first place therefore, if you love the Lord, you will finde in your selves a readinesse to please him in all things, you will doe it naturallie:
In the First place Therefore, if you love the Lord, you will find in your selves a readiness to please him in all things, you will do it naturally:
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As the Apostle speakes of Timothy, I know no man like minded, who will naturally care for your matters.
As the Apostle speaks of Timothy, I know no man like minded, who will naturally care for your matters.
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So if you love the Lord aright, you will doe it with a naturall affection, you will love him naturally:
So if you love the Lord aright, you will do it with a natural affection, you will love him naturally:
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For what is this love to the Lord, if it be right, but that which himselfe hath planted in us? wee are taught of him to love him.
For what is this love to the Lord, if it be right, but that which himself hath planted in us? we Are taught of him to love him.
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It is like the naturall affection which parents have to their children, such a kinde of affection will it be if you love the Lord, you will doe that which is good in his sight with a kinde of naturalnesse and readinesse, you will be carried to the duties of his service as the fire is carried upwards,
It is like the natural affection which Parents have to their children, such a kind of affection will it be if you love the Lord, you will do that which is good in his sighed with a kind of naturalness and readiness, you will be carried to the duties of his service as the fire is carried upward,
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and not as stones are carried upwards with the force of another, but you will doe them readilie, and chearfullie;
and not as stones Are carried upward with the force of Another, but you will do them readily, and cheerfully;
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you will not doe good duties as being haled to them, and put on to doe them,
you will not do good duties as being haled to them, and put on to do them,
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but you will be zealous of good workes, that is, you will have a burning desire in your hearts, longing after them, you shall not neede to have them forced upon you,
but you will be zealous of good works, that is, you will have a burning desire in your hearts, longing After them, you shall not need to have them forced upon you,
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but you will be forward to doe them, you will be affected to good workes as you are out of selfe-love to your owne businesse.
but you will be forward to do them, you will be affected to good works as you Are out of Self-love to your own business.
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You know when a man naturallie loveth himselfe, when he is to doe something that concernes his owne good,
You know when a man naturally loves himself, when he is to do something that concerns his own good,
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how solicitous is he about it, and how provident forecasting how to bring it to passe,
how solicitous is he about it, and how provident forecasting how to bring it to pass,
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and if any rubbe be in the way it troubleth him, if there be any faire passage,
and if any rub be in the Way it Troubles him, if there be any fair passage,
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and likelihood of atchieving it, he rejoyceth.
and likelihood of achieving it, he Rejoiceth.
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Now, if you love the Lord naturallie and trulie, you will goe about his businesse as you goe about your owne,
Now, if you love the Lord naturally and truly, you will go about his business as you go about your own,
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if there be any businesse to be done:
if there be any business to be done:
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Magistrates in their place, Ministers in their place, and everie man indeede shall finde some businesse to doe, wherein he may bring glorie to Gods name, and advantage to his cause.
Magistrates in their place, Ministers in their place, and every man indeed shall find Some business to do, wherein he may bring glory to God's name, and advantage to his cause.
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Consider now how you are stirred about it, doe you goe about this businesse, are you so industrious and laborious, doe you project it, doe you minde it as your owne? you will not stand expostulating the matter, to say must I doe it? and is it of necessitie? But if it be a thing that tends to the advancing of the glorie of God, you will doe it with all readinesse, you will not so much stand upon this, what wages shall I have? and what profit shall I gaine? But as a loving womā to her husband, she is glad to doe any thing for her husbands good, she is satisfied with this, that she hath an opportunitie to doe something;
Consider now how you Are stirred about it, do you go about this business, Are you so Industria and laborious, do you project it, do you mind it as your own? you will not stand expostulating the matter, to say must I do it? and is it of necessity? But if it be a thing that tends to the advancing of the glory of God, you will do it with all readiness, you will not so much stand upon this, what wages shall I have? and what profit shall I gain? But as a loving woman to her husband, she is glad to do any thing for her Husbands good, she is satisfied with this, that she hath an opportunity to do something;
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so it will be with you, if your hearts be rightly affected, you will then doe things after this manner.
so it will be with you, if your hearts be rightly affected, you will then do things After this manner.
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You will say, How shall wee know this love? this is a nice and curious point to love the Lord thus naturallie. You will say, How shall we know this love? this is a Nicaenae and curious point to love the Lord thus naturally.
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You shall know it by these two things: First, by the evennesse of your carriage towards the Lord; You shall know it by these two things: First, by the evenness of your carriage towards the Lord;
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for what a man doth naturallie, he doth with a kinde of equalitie, with a kinde of evennesse:
for what a man does naturally, he does with a kind of equality, with a kind of evenness:
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so that, as we say, an uneven pulse is a signe of a deadlie and dangerous distemper within;
so that, as we say, an uneven pulse is a Signen of a deadly and dangerous distemper within;
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so I say, when you finde an unevennesse in your carriages to the Lord, that you are off and on with him, that sometimes you doe a thing for him,
so I say, when you find an unevenness in your carriages to the Lord, that you Are off and on with him, that sometime you do a thing for him,
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and anon you will doe for your lusts, this is a signe that you love not naturally;
and anon you will do for your Lustiest, this is a Signen that you love not naturally;
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feigned things are for the most part unequall: because when a man doth not doe a thing naturallie, he cannot holde out;
feigned things Are for the most part unequal: Because when a man does not do a thing naturally, he cannot hold out;
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a man cannot dissemble so well, but at one time or other hee will discover himselfe;
a man cannot dissemble so well, but At one time or other he will discover himself;
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what a man doth naturally, and heartily, he is like himselfe in it still.
what a man does naturally, and heartily, he is like himself in it still.
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Therefore when there is such an unevennesse in your waies, (some will be verie forward in a good cause,
Therefore when there is such an unevenness in your ways, (Some will be very forward in a good cause,
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now in a good moode, and then out of it againe) it is a signe you love not the Lord thus naturallie,
now in a good mood, and then out of it again) it is a Signen you love not the Lord thus naturally,
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for then you would be eaven in your carriage towards him. Adde to this the continuance of it;
for then you would be eaven in your carriage towards him. Add to this the Continuance of it;
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for if you love the Lord with a naturall affection, you will holde out, and be constant in it.
for if you love the Lord with a natural affection, you will hold out, and be constant in it.
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The second and third ground went farre in their profession, but their inconstancie shewed that they loved not the Lord with a naturall love, this discontinuing is a signe that your love is not true.
The second and third ground went Far in their profession, but their inconstancy showed that they loved not the Lord with a natural love, this discontinuing is a Signen that your love is not true.
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I beseech you examine your selves by these things whether you love the Lord;
I beseech you examine your selves by these things whither you love the Lord;
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remember what I said the last day, doe you desire that your sinnes should be utterlie destroyed? doe you not dallie with sinne? would you not have some remainders within you? nay, I will goe a step further with you, doe you not hate the Lord?
Remember what I said the last day, do you desire that your Sins should be utterly destroyed? do you not dally with sin? would you not have Some remainders within you? nay, I will go a step further with you, do you not hate the Lord?
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You will say, God forbid that we should doe so, I hope we are not in that condition.
You will say, God forbid that we should do so, I hope we Are not in that condition.
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My brethren, first you must know that there are manie that doe hate the Lord: in Rom. 1. amongst others those are reckoned up, Haters of God :
My brothers, First you must know that there Are many that do hate the Lord: in Rom. 1. among Others those Are reckoned up, Haters of God:
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Therefore it is certaine that there are manie, and many of those that come to Church, manie that thinke well of themselves,
Therefore it is certain that there Are many, and many of those that come to Church, many that think well of themselves,
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and that others thinke well of too, that yet are haters of the Lord. You will say, how shall we know that?
and that Others think well of too, that yet Are haters of the Lord. You will say, how shall we know that?
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I will aske you but this (to bring this likewise into examination, and so to conclude) I say, examine your selves by this:
I will ask you but this (to bring this likewise into examination, and so to conclude) I say, examine your selves by this:
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Doe you not desire that there were no God? examine your hearts whether if this newes were brought, that you might live at libertie, that you might doe what you would, that you might satisfie your lusts in all things, that there were no God to call you to account, to reward you according to your doings,
Doe you not desire that there were no God? examine your hearts whither if this news were brought, that you might live At liberty, that you might do what you would, that you might satisfy your Lustiest in all things, that there were no God to call you to account, to reward you according to your doings,
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whether it would not be acceptable newes to many of you? Now it is certaine,
whither it would not be acceptable news to many of you? Now it is certain,
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if you would not have the Lord to be, you hate him; for whomsoever you would have taken out of the way, such a man you hate.
if you would not have the Lord to be, you hate him; for whomsoever you would have taken out of the Way, such a man you hate.
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And besides this, consider whether you doe not looke upon the Lord as upon a judge,
And beside this, Consider whither you do not look upon the Lord as upon a judge,
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whether you doe not all that you doe to him as one that lookes upon a judge:
whither you do not all that you do to him as one that looks upon a judge:
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If you feare the Lord in this manner, it is certaine you hate him:
If you Fear the Lord in this manner, it is certain you hate him:
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for those whom you thus feare you hate, and that you shall finde in 1 Ioh. 4. If you feare, saith hee, you love not;
for those whom you thus Fear you hate, and that you shall find in 1 John 4. If you Fear, Says he, you love not;
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for perfect love casts out feare: when you look upon God as upon a strict judge,
for perfect love Cast out Fear: when you look upon God as upon a strict judge,
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and that is it that puts you on to doe all that you doe, that is it that makes you keepe a good conscience in secret:
and that is it that puts you on to do all that you do, that is it that makes you keep a good conscience in secret:
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for this you may doe, and yet looke upon God as a judge, to feare with this kinde of feare is a signe you hate the Lord;
for this you may do, and yet look upon God as a judge, to Fear with this kind of Fear is a Signen you hate the Lord;
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for whom you feare, you hate.
for whom you Fear, you hate.
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Besides this, Doe you not looke upon God and upon his wayes as contrary to your hearts? that your hearts,
Beside this, Do you not look upon God and upon his ways as contrary to your hearts? that your hearts,
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and the wayes of God are in an opposition, your hearts, and sanctifying the Sabboth will not agree;
and the ways of God Are in an opposition, your hearts, and sanctifying the Sabbath will not agree;
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the Lord would have your speeches to be good and holy, he would have you not onely abstaine from evill,
the Lord would have your Speeches to be good and holy, he would have you not only abstain from evil,
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but to hate it, to have your hearts rise up against it:
but to hate it, to have your hearts rise up against it:
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Are not these commandements contrary to you? Consider but that holinesse that is expressed in the booke of God,
are not these Commandments contrary to you? Consider but that holiness that is expressed in the book of God,
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and that is expressed also in the lives of the Saints, who carry his Image stamped on them,
and that is expressed also in the lives of the Saints, who carry his Image stamped on them,
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and is there not a kinde of contrariety betweene your wayes and theirs, betweene your hearts and them? If there be, it is a certaine signe of hatred:
and is there not a kind of contrariety between your ways and theirs, between your hearts and them? If there be, it is a certain Signen of hatred:
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for wheresoever there is contrariety, there is hatred. Examine your selves by this, and see whether you doe not hate the Lord.
for wheresoever there is contrariety, there is hatred. Examine your selves by this, and see whither you do not hate the Lord.
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And yet, to come to one more, if you love pleasures more than God, and wealth more than God, you hate God:
And yet, to come to one more, if you love pleasures more than God, and wealth more than God, you hate God:
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For so you have it, Mat. 6. No man can serve two Masters, but either hee must hate the one and love the other, &c. That is,
For so you have it, Mathew 6. No man can serve two Masters, but either he must hate the one and love the other, etc. That is,
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when you love other things, though you thinke you doe not hate the Lord, yet, I say, in that you love pleasures,
when you love other things, though you think you do not hate the Lord, yet, I say, in that you love pleasures,
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and love the world, and the things of the world, in that you love your lusts, and the objects of them;
and love the world, and the things of the world, in that you love your Lustiest, and the objects of them;
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in doing this, you hate the Lord.
in doing this, you hate the Lord.
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Now if this be your case, if upon these expostulations that I have propounded, if upon these rules of examining your selves, you finde that you doe not love the Lord,
Now if this be your case, if upon these expostulations that I have propounded, if upon these rules of examining your selves, you find that you do not love the Lord,
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if this be your condition, (as it is your wisedome to deale strictly with your selves;
if this be your condition, (as it is your Wisdom to deal strictly with your selves;
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for hence it is, brethren, that the soules of men perish, because they will not see and search into their estates, they will not come to this examination of themselves, it is a painfull thing to them, men are backward to examine themselves in private;
for hence it is, brothers, that the Souls of men perish, Because they will not see and search into their estates, they will not come to this examination of themselves, it is a painful thing to them, men Are backward to examine themselves in private;
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what is the reason of that phrase in the Psalme, Examine your selves upon your beds, but because examination should be when a man is most retired? I say,
what is the reason of that phrase in the Psalm, Examine your selves upon your Beds, but Because examination should be when a man is most retired? I say,
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if you finde it to be so, as it is the case of many) then it should open a window to you, to see what you have deserved at the Lords hands,
if you find it to be so, as it is the case of many) then it should open a window to you, to see what you have deserved At the lords hands,
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how just it were that the Lord should cast you off:
how just it were that the Lord should cast you off:
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For when you are enemies to the Lord, can you thinke much at it? My brethren, what a condition is that man in, that hath the great God of heaven and earth to be his enemie?
For when you Are enemies to the Lord, can you think much At it? My brothers, what a condition is that man in, that hath the great God of heaven and earth to be his enemy?
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And besides this, have you not reason to justifie God in his just judgements upon others,
And beside this, have you not reason to justify God in his just Judgments upon Others,
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when you shall see God sharply plaguing them? It may seeme to you that it is a hard thing that men should be so punished;
when you shall see God sharply plaguing them? It may seem to you that it is a hard thing that men should be so punished;
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but when wee consider that they are haters of God, that they are enemies to him, you may justifie God in that hee doth.
but when we Consider that they Are haters of God, that they Are enemies to him, you may justify God in that he does.
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But, to conclude, you ought to humble your selves, if upon these tryalls you finde your selves to be lovers of the world, and not lovers of God.
But, to conclude, you ought to humble your selves, if upon these trials you find your selves to be lovers of the world, and not lovers of God.
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And you that are young, and put off repentance, it should move you to come in betimes:
And you that Are young, and put off Repentance, it should move you to come in betimes:
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For if this be required of you to love the Lord, and you shall not be exempted from death when it comes,
For if this be required of you to love the Lord, and you shall not be exempted from death when it comes,
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though you be never so able, and never so strong and lustly; what condition doe you thinke you will be in, if you die enemies to God,
though you be never so able, and never so strong and lustily; what condition do you think you will be in, if you die enemies to God,
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and haters of him, as you needes must be, if you love him not. And if you thinke you have time enough. hereafter to settle your affections;
and haters of him, as you needs must be, if you love him not. And if you think you have time enough. hereafter to settle your affections;
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Consider, is it in your owne power, though you have warning before death, to have this affection of love? You may doe many good duties, you may be sorry and repent for your sinnes;
Consider, is it in your own power, though you have warning before death, to have this affection of love? You may do many good duties, you may be sorry and Repent for your Sins;
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but though you doe this, and a thousand times more, yet if you have not this love-wrought in you by God,
but though you do this, and a thousand times more, yet if you have not this love-wrought in you by God,
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5886
if it come not from heaven, if it be not the fruite of his owne Spirit, all your repentance,
if it come not from heaven, if it be not the fruit of his own Spirit, all your Repentance,
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and all your forsaking of sinne, all your doing of duties, the change of your courses is nothing, the Lord regards it not,
and all your forsaking of sin, all your doing of duties, the change of your courses is nothing, the Lord regards it not,
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5888
unlesse you have this naturalnesse of love.
unless you have this naturalness of love.
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5889
I have stood therefore the longer upon it, and upon this part concerning examination, because it is a matter of great moment.
I have stood Therefore the longer upon it, and upon this part Concerning examination, Because it is a matter of great moment.
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Wee should have come to the next part concerning exhortation, which wee would not disjoyne, because it is very usefull and profitable;
we should have come to the next part Concerning exhortation, which we would not disjoin, Because it is very useful and profitable;
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but we cannot doe it now, but reserve it for the afternoone. FINIS.
but we cannot do it now, but reserve it for the afternoon. FINIS.
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THE SIXTH SERMON. GALAT. 5.6.
THE SIXTH SERMON. GALATIANS. 5.6.
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For in Iesus Christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by Love.
For in Iesus christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which works by Love.
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AND before we leave this poynt, one thing I must add For what reason doe we put you vpon this disposition, vpon this examination,
AND before we leave this point, one thing I must add For what reason do we put you upon this disposition, upon this examination,
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whether the love of God be in your hearts or no? The reason is not that you should be discouraged, that (you should be put off from comming to God, that you should be greived with the sight of the want of your love,
whither the love of God be in your hearts or no? The reason is not that you should be discouraged, that (you should be put off from coming to God, that you should be grieved with the sighed of the want of your love,
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but the end of it is to stirre you up to gett it, if you want it.
but the end of it is to stir you up to get it, if you want it.
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You know, we have formerly delivered some meanes of getting it, onely there is one which we will commend unto you, which we gave a little touch on but could not handle it,
You know, we have formerly Delivered Some means of getting it, only there is one which we will commend unto you, which we gave a little touch on but could not handle it,
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and it consists of these Three branches; if you would love the Lord: First you must know him, for otherwise you cannot love him.
and it consists of these Three branches; if you would love the Lord: First you must know him, for otherwise you cannot love him.
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As it is in naturall loue that is bred between man and man, you say love ariseth from sight, they must see before they can love; As it is in natural love that is bred between man and man, you say love arises from sighed, they must see before they can love;
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so you must know the Lord, there must be a sight of God by faith, before you can love him.
so you must know the Lord, there must be a sighed of God by faith, before you can love him.
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And every man that sees him and knowes him as he is will love him, he cannot chuse,
And every man that sees him and knows him as he is will love him, he cannot choose,
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for that is the Lords worke to all the Saints.
for that is the lords work to all the Saints.
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Ierem. 31, You shall he taught of me, and you shall know mee from the greatest to the least. Jeremiah 31, You shall he taught of me, and you shall know me from the greatest to the least.
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It may be in some manner they knew God before, but although a man have never so exact knowledge of him,
It may be in Some manner they knew God before, but although a man have never so exact knowledge of him,
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yet till he be a regenerate man, he never knowes him indeede it is an other kind of knowledge that hee hath, when a man is regenerate;
yet till he be a regenerate man, he never knows him indeed it is an other kind of knowledge that he hath, when a man is regenerate;
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whē God teaches him to know him, he lookes on God with an other eye, every thing is presented to him after an other manner, he sees now an other beautie in God than ever he saw before, hee sees an other excellencie in him:
when God Teaches him to know him, he looks on God with an other eye, every thing is presented to him After an other manner, he sees now an other beauty in God than ever he saw before, he sees an other excellency in him:
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for that knowledge he had of him before bredd not love.
for that knowledge he had of him before bred not love.
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But when a man is once within the Covenant, the Lord will teach him such a knowledge of himselfe,
But when a man is once within the Covenant, the Lord will teach him such a knowledge of himself,
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as withall will worke the love of him.
as withal will work the love of him.
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Such a knowledge you must have of the Lord, and you may help your selves to love him by reasoning,
Such a knowledge you must have of the Lord, and you may help your selves to love him by reasoning,
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if ever you saw any excellencie in any man, or in any creature, it did help you to love that creature.
if ever you saw any excellency in any man, or in any creature, it did help you to love that creature.
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Thinke with your selves there is more in God that made that creature.
Think with your selves there is more in God that made that creature.
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He that made the eye shall hee not see? So he that wrought that excellency, shall not he have it in himselfe in a greater measure? Besides, you may consider how the Lord hath described himselfe, that hee is most wise, most mercifull,
He that made the eye shall he not see? So he that wrought that excellency, shall not he have it in himself in a greater measure? Beside, you may Consider how the Lord hath described himself, that he is most wise, most merciful,
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5914
and full of kindness, and gentlenes, and abundant in truth, as you know that description in Exod. 34. Go through all the vertues, and excellencyes that are amiable, if you looke in the Scripture, you shall find them to be in the Lord.and full of kindness, and gentleness, and abundant in truth, as you know that description in Exod 34. Go through all the Virtues, and excellencies that Are amiable, if you look in the Scripture, you shall find them to be in the Lord.
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This serious consideration will help you, to increase your knowledge of the Lord, and by consequent your love of him.
This serious consideration will help you, to increase your knowledge of the Lord, and by consequent your love of him.
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So that, if you would come to loue a man, what is it that causeth you to love him,
So that, if you would come to love a man, what is it that Causes you to love him,
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5917
but because by his speech, and by his carriage and behaviour, you come to have such an apprehension of his disposition, he hath a minde thus framed,
but Because by his speech, and by his carriage and behaviour, you come to have such an apprehension of his disposition, he hath a mind thus framed,
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5918
thus qualified, thus beautified? When you conceiue such an Idea of him, you love him.
thus qualified, thus beautified? When you conceive such an Idea of him, you love him.
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5919
So, when you apprehend the Lord aright, when you observe him as he is described in his word,
So, when you apprehend the Lord aright, when you observe him as he is described in his word,
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5920
when you observe his doings, when you consider his workes, and learne from all these together a right apprehension of him, I say,
when you observe his doings, when you Consider his works, and Learn from all these together a right apprehension of him, I say,
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when you have such an Idea of him, such an opinion of him, then the will followes the understanding,
when you have such an Idea of him, such an opinion of him, then the will follows the understanding,
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and the affections then followes, then you come to love him, and to delight in him.
and the affections then follows, then you come to love him, and to delight in him.
cc dt n2 av vvz, cs pn22 vvb pc-acp vvi pno31, cc pc-acp vvi p-acp pno31.
(22) sermon (DIV2)
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Therefore learne to know the Lord by his former carriage towardes your selves, how kinde he hath beene,
Therefore Learn to know the Lord by his former carriage towards your selves, how kind he hath been,
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how exceeding patient, how exceeding readie to forgiue, how much kindnesse he hath shewed, how hath he in mercy remembred you, though you have forgotten him;
how exceeding patient, how exceeding ready to forgive, how much kindness he hath showed, how hath he in mercy remembered you, though you have forgotten him;
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how you haue recompenced him evill for good, yet hee hath not broaken off the course of his mercie towards you.
how you have recompensed him evil for good, yet he hath not broken off the course of his mercy towards you.
c-crq pn22 vhb vvn pno31 j-jn p-acp j, av pns31 vhz xx vvn a-acp dt n1 pp-f po31 n1 p-acp pn22.
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Consider his dealing with you, and learne by this to know the Lord, and this will be a meanes to encrease in you the love of the Lord.
Consider his dealing with you, and Learn by this to know the Lord, and this will be a means to increase in you the love of the Lord.
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This is not all, there is another thing, which is the second branch that I tolde you of;
This is not all, there is Another thing, which is the second branch that I told you of;
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that is, to looke upon God as one sutable to you, and to your disposition.
that is, to look upon God as one suitable to you, and to your disposition.
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For if you should finde never so much excellencie in him, if he be not agreeable to you, you love him not.
For if you should find never so much excellency in him, if he be not agreeable to you, you love him not.
p-acp cs pn22 vmd vvi av av av-d n1 p-acp pno31, cs pns31 vbb xx j p-acp pn22, pn22 vvb pno31 xx.
(22) sermon (DIV2)
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A woman may see a man that she thinkes is very excellent, in many respects, yet he is not a fit husband for her.
A woman may see a man that she thinks is very excellent, in many respects, yet he is not a fit husband for her.
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(22) sermon (DIV2)
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It is the sutablenesse and agreeablenesse betweene God and our owne condition, that causeth us to love him.
It is the suitableness and agreeableness between God and our own condition, that Causes us to love him.
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(22) sermon (DIV2)
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Therefore when you put these two together, consider the Lords mercie, and see that, and looke on your selves as sinfull men needing that mercie;
Therefore when you put these two together, Consider the lords mercy, and see that, and look on your selves as sinful men needing that mercy;
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(22) sermon (DIV2)
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when you see the Lord exceeding powerfull, and looke on your selves as very weake, needing that power;
when you see the Lord exceeding powerful, and look on your selves as very weak, needing that power;
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(22) sermon (DIV2)
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when you looke on him as the Lord of life, and see your selves subject to death, and needing that life;
when you look on him as the Lord of life, and see your selves Subject to death, and needing that life;
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(22) sermon (DIV2)
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when you see your owne folly, and his wisedome, (go through all in him,
when you see your own folly, and his Wisdom, (go through all in him,
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(22) sermon (DIV2)
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and then againe looke upon the contrary weaknesse in your selves) this is that which will make you apprehend God as one that is sutable, as one that is agreeable to you;
and then again look upon the contrary weakness in your selves) this is that which will make you apprehend God as one that is suitable, as one that is agreeable to you;
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(22) sermon (DIV2)
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and till you come to this, you shall never love him, and long after him, till the heart namely is thus framed, till a man is humbled, till he comes to the sight of himselfe:
and till you come to this, you shall never love him, and long After him, till the heart namely is thus framed, till a man is humbled, till he comes to the sighed of himself:
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for as you must know God, so you must know your selves before you can love him.
for as you must know God, so you must know your selves before you can love him.
c-acp c-acp pn22 vmb vvi np1, av pn22 vmb vvi po22 n2 p-acp pn22 vmb vvi pno31.
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I say, when a man comes to that, hee begins to looke on God as upon one agreeable to him:
I say, when a man comes to that, he begins to look on God as upon one agreeable to him:
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(22) sermon (DIV2)
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As, take a man, who is touched with the feare of his sinnes, whose heart is broken, who hath an apprehension of Gods wrath,
As, take a man, who is touched with the Fear of his Sins, whose heart is broken, who hath an apprehension of God's wrath,
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and of his owne unworthinesse, such a man now will be satisfied with nothing in the world,
and of his own unworthiness, such a man now will be satisfied with nothing in the world,
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but the assurance of Gods love and his favour.
but the assurance of God's love and his favour.
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As you see in naturall things, let a man be very weary, the daintiest meate in the world, whatsoever you give him, will not heale him;
As you see in natural things, let a man be very weary, the daintiest meat in the world, whatsoever you give him, will not heal him;
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(22) sermon (DIV2)
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but he must have that which is fit for that particular defect, nothing will helpe him but rest.
but he must have that which is fit for that particular defect, nothing will help him but rest.
cc-acp pns31 vmb vhi d r-crq vbz j p-acp d j n1, pix vmb vvi pno31 p-acp n1.
(22) sermon (DIV2)
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Againe, let a man be hungry, and faint for want of meate;
Again, let a man be hungry, and faint for want of meat;
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all the musicke, the best ayre, or whatsoever you can give him will doe him no good, it must be meate that must helpe him.
all the music, the best air, or whatsoever you can give him will do him no good, it must be meat that must help him.
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(22) sermon (DIV2)
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If a man have a disease, it is not sleepe, it is not meate and drinke, it must be a medicine that is fit for his disease.
If a man have a disease, it is not sleep, it is not meat and drink, it must be a medicine that is fit for his disease.
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(22) sermon (DIV2)
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So it is with the heart of man, when his heart is so broken, so humbled and touched with the sense of his sinnes, that hee longs after nothing but remission, nothing but the assurance of Gods favour, the assurance of his love and kindnesse, nothing will satisfie him but that:
So it is with the heart of man, when his heart is so broken, so humbled and touched with the sense of his Sins, that he longs After nothing but remission, nothing but the assurance of God's favour, the assurance of his love and kindness, nothing will satisfy him but that:
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(22) sermon (DIV2)
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it is so in naturall defects, and so it is in the soule, when the heart of a man is so fashioned, that it lookes upon God as one agreeable to him,
it is so in natural defects, and so it is in the soul, when the heart of a man is so fashioned, that it looks upon God as one agreeable to him,
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(22) sermon (DIV2)
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and there is nothing else sutable but onely the Lord, and his favour, and his love, that is required, to breede this love in you towards him.
and there is nothing Else suitable but only the Lord, and his favour, and his love, that is required, to breed this love in you towards him.
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What is the reason else, that it is said, Hosea 5. ult. When they are afflicted they will seeke mee diligently.
What is the reason Else, that it is said, Hosea 5. ult. When they Are afflicted they will seek me diligently.
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But because afflictions teach a man to know himselfe, it teacheth him to know his owne weaknesse, to see his owne sinne, his owne impotency, his owne unworthinesse;
But Because afflictions teach a man to know himself, it Teaches him to know his own weakness, to see his own sin, his own impotency, his own unworthiness;
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and when he hath done this, then he lookes upon God as one who onely is fit for him,
and when he hath done this, then he looks upon God as one who only is fit for him,
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as one who is onely able to helpe him. Affliction doth but discover what was there before:
as one who is only able to help him. Affliction does but discover what was there before:
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For man is a weake and impotent creature, made for the Lord, he is nothing without the Lord, it is the conjunction with God that makes him up, onely he knowes not this, he understands not this.
For man is a weak and impotent creature, made for the Lord, he is nothing without the Lord, it is the conjunction with God that makes him up, only he knows not this, he understands not this.
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(22) sermon (DIV2)
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Therefore when God opens a mans eyes either by the immediate worke of his Spirit, to teach him to know himselfe,
Therefore when God Opens a men eyes either by the immediate work of his Spirit, to teach him to know himself,
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or by affliction, then he comes to seeke after the Lord, when they are afflicted, they will seeke me diligently.
or by affliction, then he comes to seek After the Lord, when they Are afflicted, they will seek me diligently.
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If thou shouldest have such an offer as was made to those, Acts 2. Peter tells them there, they should have remission of sinnes, they should receive the gift of the holy Ghost;
If thou Shouldst have such an offer as was made to those, Acts 2. Peter tells them there, they should have remission of Sins, they should receive the gift of the holy Ghost;
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(22) sermon (DIV2)
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if this had beene offered to them before they knew themselves, before they had beene humbled and pricked at the heart,
if this had been offered to them before they knew themselves, before they had been humbled and pricked At the heart,
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as it is said they were, would they have regarded such an offer as this? No they would not,
as it is said they were, would they have regarded such an offer as this? No they would not,
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although they had understood that offer never so well. So I say, though you know his name and his excellent attributes never so perfectly,
although they had understood that offer never so well. So I say, though you know his name and his excellent attributes never so perfectly,
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yet till you come to know your selves too, you will never love him, you will never desire him, you will never long after him:
yet till you come to know your selves too, you will never love him, you will never desire him, you will never long After him:
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for both these must goe together, the knowledge of God, and the knowledge of our selves, to teach you to love him.
for both these must go together, the knowledge of God, and the knowledge of our selves, to teach you to love him.
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The knowledge of God, without the knowledge of your selves, is a fruitlesse speculation:
The knowledge of God, without the knowledge of your selves, is a fruitless speculation:
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And againe the knowledge of your selves, and your owne miserie, without the knowledge of him and his mercy, is a miserable vexation.
And again the knowledge of your selves, and your own misery, without the knowledge of him and his mercy, is a miserable vexation.
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The knowledge of God, without knowledge of your selves, is, as if a man should know a medicine,
The knowledge of God, without knowledge of your selves, is, as if a man should know a medicine,
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but should not know what defect it were fit to supply:
but should not know what defect it were fit to supply:
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(22) sermon (DIV2)
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And to know your selves and your owne case, without him, is to have the disease discovered,
And to know your selves and your own case, without him, is to have the disease discovered,
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and not to know how to helpe it. And therefore learne to know both God and your selves:
and not to know how to help it. And Therefore Learn to know both God and your selves:
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If you will love him, then you must learne to studie those two. We say schollers studie bookes, and Politicians studie men;
If you will love him, then you must Learn to study those two. We say Scholars study books, and Politicians study men;
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(22) sermon (DIV2)
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but a Christian should studie God and himselfe, to learne to know God and himselfe better, by this meanes he comes to know the Lord:
but a Christian should study God and himself, to Learn to know God and himself better, by this means he comes to know the Lord:
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as wheresoever you finde any love to the Lord expressed, you shall finde these two going together,
as wheresoever you find any love to the Lord expressed, you shall find these two going together,
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as David oft, Psal. 18. and Psal. 116. I love the Lord, &c. Why? For I was in distresse, I was in griefe, the grave overtooke mee,
as David oft, Psalm 18. and Psalm 116. I love the Lord, etc. Why? For I was in distress, I was in grief, the grave overtook me,
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(22) sermon (DIV2)
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and I was compassed about with death, and I cried to the Lord, and he healed me,
and I was compassed about with death, and I cried to the Lord, and he healed me,
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(22) sermon (DIV2)
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and set mee at libertie, hee is my fortresse, &c. That is, when David saw himselfe to stand in neede, he saw his weaknesse,
and Set me At liberty, he is my fortress, etc. That is, when David saw himself to stand in need, he saw his weakness,
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and looked on God againe, as one that would helpe him, and heale him, as one that could set him at liberty;
and looked on God again, as one that would help him, and heal him, as one that could Set him At liberty;
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this caused him to say, I love the Lord dearely.
this caused him to say, I love the Lord dearly.
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So Paul, when he saw these two, I was a blasphemer, I was a persecuter, and looked on Christ, who had beene mercifull to him, with faith, this was that which caused Paul so to abound in love towards Christ.
So Paul, when he saw these two, I was a blasphemer, I was a Persecutor, and looked on christ, who had been merciful to him, with faith, this was that which caused Paul so to abound in love towards christ.
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(22) sermon (DIV2)
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And so Mary, Luke 1. My soule doth magnifie the Lord: And why? For he had respect to the low estate of his handmaid:
And so Marry, Lycia 1. My soul does magnify the Lord: And why? For he had respect to the low estate of his handmaid:
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I was poore and meane, and loe hee hath raised mee to a high degree.
I was poor and mean, and lo he hath raised me to a high degree.
pns11 vbds j cc j, cc uh pns31 vhz vvn pno11 p-acp dt j n1.
(22) sermon (DIV2)
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This sutablenesse, this knowledge of God and of our selves is that which breedes in us a love of him.
This suitableness, this knowledge of God and of our selves is that which breeds in us a love of him.
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(22) sermon (DIV2)
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But is this enough now to know God and our selves? This is a faire step to beget in you this love of him;
But is this enough now to know God and our selves? This is a fair step to beget in you this love of him;
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(22) sermon (DIV2)
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for as you heard before, love is an inclination of the heart to some good thing agreeable to us:
for as you herd before, love is an inclination of the heart to Some good thing agreeable to us:
c-acp c-acp pn22 vvd a-acp, n1 vbz dt n1 pp-f dt n1 p-acp d j n1 j p-acp pno12:
(22) sermon (DIV2)
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But yet you must have a third, or else this will not doe, that is, assurance of the Lords love to you:
But yet you must have a third, or Else this will not do, that is, assurance of the lords love to you:
p-acp av pn22 vmb vhi dt ord, cc av d vmb xx vdi, cst vbz, n1 pp-f dt n2 vvb p-acp pn22:
(22) sermon (DIV2)
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for if you long after him never so much, if you thinke him worthy to be desired;
for if you long After him never so much, if you think him worthy to be desired;
c-acp cs pn22 vvb p-acp pno31 av-x av av-d, cs pn22 vvb pno31 j pc-acp vbi vvn;
(22) sermon (DIV2)
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on the other side, yet if for all this you are not perswaded of the Lords love to you, you cannot be affected towards him.
on the other side, yet if for all this you Are not persuaded of the lords love to you, you cannot be affected towards him.
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(22) sermon (DIV2)
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Wee cannot love any man whom we conceive to be ill affected to us:
we cannot love any man whom we conceive to be ill affected to us:
pns12 vmbx vvi d n1 ro-crq pns12 vvb pc-acp vbi av-jn vvn p-acp pno12:
(22) sermon (DIV2)
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And therefore you shall see in the course of the Scriptures, love proceedes from faith, faith must beget love, that is, the assurance of Gods love must goe in:
And Therefore you shall see in the course of the Scriptures, love proceeds from faith, faith must beget love, that is, the assurance of God's love must go in:
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(22) sermon (DIV2)
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This is the third ingredient to make it up.
This is the third ingredient to make it up.
d vbz dt ord n1 pc-acp vvi pn31 a-acp.
(22) sermon (DIV2)
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You will say to mee, wee doubt not of this, but if wee be perswaded of Gods love, wee shall love him; You will say to me, we doubt not of this, but if we be persuaded of God's love, we shall love him;
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(22) sermon (DIV2)
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but how shall wee come to this perswasion, how shall wee assure our selves of his love?
but how shall we come to this persuasion, how shall we assure our selves of his love?
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(22) sermon (DIV2)
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Those to whom I should speake now are of two sorts; either such as are out of the Covenant, or such as are already within it. Those to whom I should speak now Are of two sorts; either such as Are out of the Covenant, or such as Are already within it.
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(22) sermon (DIV2)
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For you that are without, to you I say, you may, if you will consider it, come to the assurance of his love towards you.
For you that Are without, to you I say, you may, if you will Consider it, come to the assurance of his love towards you.
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(22) sermon (DIV2)
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For first, the Lord hath made knowne his owne willingnesse to take you to marriage. For First, the Lord hath made known his own willingness to take you to marriage.
p-acp ord, dt n1 vhz vvn vvn po31 d n1 pc-acp vvi pn22 p-acp n1.
(22) sermon (DIV2)
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There are but two that are to give their consent, the Father to give his Sonne,
There Are but two that Are to give their consent, the Father to give his Son,
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(22) sermon (DIV2)
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and the Sonne to give his owne consent: The Father, you know, hath given his consent, Isay 9.6. A Sonne is given: He so loved the world, that he gave his Sonne.
and the Son to give his own consent: The Father, you know, hath given his consent, Saiah 9.6. A Son is given: He so loved the world, that he gave his Son.
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(22) sermon (DIV2)
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Therefore certainely you have the Fathers consent, he hath given Christ, as a father gives his sonne in marriage.
Therefore Certainly you have the Father's consent, he hath given christ, as a father gives his son in marriage.
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(22) sermon (DIV2)
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But now whether we have the Sonnes consent or no, of that wee make question; saith the Apostle, Hee loved us, and gave himselfe to us, and for us;
But now whither we have the Sons consent or no, of that we make question; Says the Apostle, He loved us, and gave himself to us, and for us;
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(22) sermon (DIV2)
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yea hee not onely gives his consent, for his part, but he hath purchased his wife with his owne blood.
yea he not only gives his consent, for his part, but he hath purchased his wife with his own blood.
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(22) sermon (DIV2)
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And therefore you cannot doubt but that hee is willing to marrie with you, to take you,
And Therefore you cannot doubt but that he is willing to marry with you, to take you,
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(22) sermon (DIV2)
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and to receive you if you will come in.
and to receive you if you will come in.
cc pc-acp vvi pn22 cs pn22 vmb vvi p-acp.
(22) sermon (DIV2)
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Why then, what is required now? Nothing at all but thy consent, if thou give thy consent to the Lord, thou needest not to question his favour, thou maist assure thy selfe of his unchangeable love in Iesus Christ;
Why then, what is required now? Nothing At all but thy consent, if thou give thy consent to the Lord, thou Needest not to question his favour, thou Mayest assure thy self of his unchangeable love in Iesus christ;
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(22) sermon (DIV2)
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for he hath revealed it on his part, in his word, you have his sure word for that, heaven and earth shall passe rather than that word.
for he hath revealed it on his part, in his word, you have his sure word for that, heaven and earth shall pass rather than that word.
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(22) sermon (DIV2)
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This is the sound consolation that will not faile you, when you come to examination,
This is the found consolation that will not fail you, when you come to examination,
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(22) sermon (DIV2)
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and thinke with your selves, upon what ground am I assured of Gods affection towards mee, that hee loves mee:
and think with your selves, upon what ground am I assured of God's affection towards me, that he loves me:
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(22) sermon (DIV2)
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I have his word for it, he hath said it, and he cannot recall it,
I have his word for it, he hath said it, and he cannot Recall it,
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(22) sermon (DIV2)
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yea he hath added his oath, that by two immutable witnesses you might have strong consolation;
yea he hath added his oath, that by two immutable Witnesses you might have strong consolation;
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(22) sermon (DIV2)
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that is, that you might have the greatest degree of assurance that can be.
that is, that you might have the greatest degree of assurance that can be.
d vbz, cst pn22 vmd vhi dt js n1 pp-f n1 cst vmb vbi.
(22) sermon (DIV2)
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Why, now, why doest not thou give thy consent? why doest thou no more rest on it? You will say,
Why, now, why dost not thou give thy consent? why dost thou no more rest on it? You will say,
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(22) sermon (DIV2)
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alas I am willing to giue my consent, if that would doe it.
alas I am willing to give my consent, if that would do it.
uh pns11 vbm j pc-acp vvi po11 n1, cs d vmd vdi pn31.
(22) sermon (DIV2)
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But first, I am unfit to marry the Lord, I am not prepared for such a match as that is, my heart is too bad,
But First, I am unfit to marry the Lord, I am not prepared for such a match as that is, my heart is too bad,
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(22) sermon (DIV2)
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and my life hath beene too sinfull to thinke of such preferment and advancement.
and my life hath been too sinful to think of such preferment and advancement.
cc po11 n1 vhz vbn av j pc-acp vvi pp-f d n1 cc n1.
(22) sermon (DIV2)
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Take thou no care for that, the Lord knew thy unfitnesse, when he made that promise to thee, when hee gave his Son;
Take thou no care for that, the Lord knew thy unfitness, when he made that promise to thee, when he gave his Son;
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(22) sermon (DIV2)
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and the Sonne gave himselfe to thee, he was well enough acquainted with thee, and with thy nature, he had an intention to marry a blackmoore, he justifieth the wicked, he knowes thou art so,
and the Son gave himself to thee, he was well enough acquainted with thee, and with thy nature, he had an intention to marry a Blackmore, he Justifieth the wicked, he knows thou art so,
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(22) sermon (DIV2)
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and yet he will doe it, he will put a fairenesse, he will put a beautie upon thee, when thou art his wife;
and yet he will do it, he will put a fairness, he will put a beauty upon thee, when thou art his wife;
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(22) sermon (DIV2)
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therefore let not that hinder thy unfitnesse.
Therefore let not that hinder thy unfitness.
av vvb xx d vvi po21 n1.
(22) sermon (DIV2)
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You will say againe, it may belong to such and such, it doth not belong to me;
You will say again, it may belong to such and such, it does not belong to me;
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(22) sermon (DIV2)
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my case is such, I have provoked him in this manner, my sinnes are of such a nature.
my case is such, I have provoked him in this manner, my Sins Are of such a nature.
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(22) sermon (DIV2)
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This shall not shut thee out neither. For why shouldst thou make exceptions where the Lord makes none. This shall not shut thee out neither. For why Shouldst thou make exceptions where the Lord makes none.
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(22) sermon (DIV2)
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6020
Goe, Preach the Gospell to every creature under heaven. Go, Preach the Gospel to every creature under heaven.
vvb, vvb dt n1 p-acp d n1 p-acp n1.
(22) sermon (DIV2)
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6021
What is the meaning of that? That is, goe tell every man, without exception, whatsoever his sinnes be, whatsoever his rebellions be, go tell him this glad tidings;
What is the meaning of that? That is, go tell every man, without exception, whatsoever his Sins be, whatsoever his rebellions be, go tell him this glad tidings;
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(22) sermon (DIV2)
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that is to preach the Gospell to him, that if he will come in, I will accept him, he shall be saved, his sinnes shall bee forgiven him,
that is to preach the Gospel to him, that if he will come in, I will accept him, he shall be saved, his Sins shall be forgiven him,
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(22) sermon (DIV2)
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if he doe no more but come in, and take me and receive me.
if he do not more but come in, and take me and receive me.
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(22) sermon (DIV2)
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6024
Therefore to conclude this, doubt not thou that that shall be a hinderance on Gods part.
Therefore to conclude this, doubt not thou that that shall be a hindrance on God's part.
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(22) sermon (DIV2)
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6025
And for thy owne part, there is no more requyred of thee but sinceritie, that thou take him, sincerely resolving to thy selfe I will serve him for the future, I will be contented to be divorced from all my former loves, from all the sinnes that I have delighted in before, I am willing now to take him,
And for thy own part, there is no more required of thee but sincerity, that thou take him, sincerely resolving to thy self I will serve him for the future, I will be contented to be divorced from all my former loves, from all the Sins that I have delighted in before, I am willing now to take him,
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(22) sermon (DIV2)
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and to serve him, and to love him, and to give my selfe wholly to him;
and to serve him, and to love him, and to give my self wholly to him;
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(22) sermon (DIV2)
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I say, this sinceritie of resolution is enough, there can be no hindrance if this be found in thee.
I say, this sincerity of resolution is enough, there can be no hindrance if this be found in thee.
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(22) sermon (DIV2)
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6028
Therefore doe not thinke with thy selfe, I want sorrow for my sinnes, such a degree of sorrow, my heart is not broken enough,
Therefore do not think with thy self, I want sorrow for my Sins, such a degree of sorrow, my heart is not broken enough,
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(22) sermon (DIV2)
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and therefore I am not fit:
and Therefore I am not fit:
cc av pns11 vbm xx j:
(22) sermon (DIV2)
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6030
for thou must know thus much, that the promise is made to the comming, and not to the preparations.
for thou must know thus much, that the promise is made to the coming, and not to the preparations.
c-acp pns21 vmb vvi av av-d, cst dt n1 vbz vvn p-acp dt n-vvg, cc xx p-acp dt n2.
(22) sermon (DIV2)
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6031
If thou canst come, and take the Lord, it is enough, if a man have so much sorrow,
If thou Canst come, and take the Lord, it is enough, if a man have so much sorrow,
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(22) sermon (DIV2)
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6032
so much heart-breaking as brings him home to Christ, as makes him willing to match with the Lord:
so much Heartbreaking as brings him home to christ, as makes him willing to match with the Lord:
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(22) sermon (DIV2)
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if hee have that wrought in him, doubt he not of the other.
if he have that wrought in him, doubt he not of the other.
cs pns31 vhb d vvn p-acp pno31, vvb pns31 xx pp-f dt j-jn.
(22) sermon (DIV2)
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6034
But now I come to the other, those that are already within the Covenant, to you I say, you may much more easily and fully come to this assurance,
But now I come to the other, those that Are already within the Covenant, to you I say, you may much more Easily and Fully come to this assurance,
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(22) sermon (DIV2)
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because ye have the fruits of the Spirit in you, which are the seales of his love;
Because you have the fruits of the Spirit in you, which Are the Seals of his love;
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(22) sermon (DIV2)
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you have cause to trust perfectly through the grace that is revealed in Iesus Christ:
you have cause to trust perfectly through the grace that is revealed in Iesus christ:
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(22) sermon (DIV2)
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you know that exhortation, Trust perfectly to the grace revealed, &c. that is, in the free offer to every man by Christ;
you know that exhortation, Trust perfectly to the grace revealed, etc. that is, in the free offer to every man by christ;
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(22) sermon (DIV2)
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6038
trust not in that by halves, remissively, and unperfectly, and weakly, but trust perfectly, be confident in that, that the Lord will thus receive you, trust perfectly in the grace revealed.
trust not in that by halves, remissively, and unperfectly, and weakly, but trust perfectly, be confident in that, that the Lord will thus receive you, trust perfectly in the grace revealed.
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(22) sermon (DIV2)
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6039
But, you will say, I commit many sinnes from day to day, I am negligent in many duties, I find much unevennesse in my life, many distempers in my affections, & c?
But, you will say, I commit many Sins from day to day, I am negligent in many duties, I find much unevenness in my life, many distempers in my affections, & c?
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(22) sermon (DIV2)
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What if you finde all this in your selves? yet so long as your hearts are sincere, you must know this, that every breach, every offence doth not breake the band of wedlocke betweene the Lord and you, you must not thinke there is a breach of covenant betweene God and you upon every •inne that is committed,
What if you find all this in your selves? yet so long as your hearts Are sincere, you must know this, that every breach, every offence does not break the band of wedlock between the Lord and you, you must not think there is a breach of Covenant between God and you upon every •inne that is committed,
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(22) sermon (DIV2)
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but know that the Covenant holds good, till you come to choose another husband, the Lord continues your husband still.
but know that the Covenant holds good, till you come to choose Another husband, the Lord continues your husband still.
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(22) sermon (DIV2)
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Therefore when thou art married to the Lord, it is not for thee to thinke then of questioning the match,
Therefore when thou art married to the Lord, it is not for thee to think then of questioning the match,
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but studie to please thy husband, and to doe thy dutie.
but study to please thy husband, and to do thy duty.
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You know, there may be many offences, and many slight breaches betweene a man and his wife,
You know, there may be many offences, and many slight Breaches between a man and his wife,
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but the bond holds good, there is no bill of divorcement except it be in case of adultery, that shee choose an other husband:
but the bound holds good, there is no bill of divorcement except it be in case of adultery, that she choose an other husband:
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so thinke, in such a case, the bond is not broken upon every offence, and every sinne that is committed.
so think, in such a case, the bound is not broken upon every offence, and every sin that is committed.
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Learne to know this for thy comfort, for it is a great matter to have this assurance full.
Learn to know this for thy Comfort, for it is a great matter to have this assurance full.
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And besides consider this, thinke not with thy selfe, because I have not attained such a degree of holinesse as another hath, And beside Consider this, think not with thy self, Because I have not attained such a degree of holiness as Another hath,
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therefore I have none at all, that is an evill reason that discourageth the Saints, discourageth many times those that should be incouraged, that are already within the Covenant;
Therefore I have none At all, that is an evil reason that Discourageth the Saints, Discourageth many times those that should be encouraged, that Are already within the Covenant;
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he lookes on another, and sees he cannot reach him, he propounds to himselfe such a measure of grace and of holinesse,
he looks on Another, and sees he cannot reach him, he propounds to himself such a measure of grace and of holiness,
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and of mortification of his lusts, and hee cannot come neere it; and hee thinkes, because I cannot doe this, I have no sincerity in mee.
and of mortification of his Lustiest, and he cannot come near it; and he thinks, Because I cannot do this, I have no sincerity in me.
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Not so, there are degrees, when a man is within the doore, hee may goe further and further,
Not so, there Are Degrees, when a man is within the door, he may go further and further,
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and though all may be within, yet one may be further in than another.
and though all may be within, yet one may be further in than Another.
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Besides all this, know that the Lord is faithfull, he cannot denie himselfe, though thou faile on thy part, Beside all this, know that the Lord is faithful, he cannot deny himself, though thou fail on thy part,
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yet hee continues the same, and renewes his mercy to thee, as thou renewest thy repentance.
yet he continues the same, and renews his mercy to thee, as thou renewest thy Repentance.
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But, to conclude this, if you would love the Lord, labour to doe these three things: Labour to know him more:
But, to conclude this, if you would love the Lord, labour to do these three things: Labour to know him more:
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Labour to know your selves more, that so you may long after him as after one that you neede.
Labour to know your selves more, that so you may long After him as After one that you need.
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And thirdly, labour to get this assurance, for it is this assurance that breedes the love, that seales it up;
And Thirdly, labour to get this assurance, for it is this assurance that breeds the love, that Seals it up;
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when a man shall looke on God as one who may hate him for any thing he knowes, who may be an enemie to him one day, hee can never love him heartily:
when a man shall look on God as one who may hate him for any thing he knows, who may be an enemy to him one day, he can never love him heartily:
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When a man hath no ground to set his foote on, he will doe it tenderly and nearely;
When a man hath no ground to Set his foot on, he will do it tenderly and nearly;
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but when he lookes upon God as one whom he may trust, whose love he is sure of, that he builds on that as a rocke, this is that which makes his heart perfect to him,
but when he looks upon God as one whom he may trust, whose love he is sure of, that he builds on that as a rock, this is that which makes his heart perfect to him,
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when hee can say, as Paul, I know whom I have trusted.
when he can say, as Paul, I know whom I have trusted.
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If a man have never so much excellency in him, if you conceive him to be hollow-hearted to you, your affections are not perfect towards him;
If a man have never so much excellency in him, if you conceive him to be hollowhearted to you, your affections Are not perfect towards him;
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(22) sermon (DIV2)
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so is it, if you looke on God as one that may be your enemie As wee say, friendship with Princes, it is like that familiarity that those men have with Lyons, that keepe them.
so is it, if you look on God as one that may be your enemy As we say, friendship with Princes, it is like that familiarity that those men have with Lyons, that keep them.
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A Lyon, you know, will suffer a man to play with him as long as he lists,
A lion, you know, will suffer a man to play with him as long as he lists,
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and when he lists, he will rise and devoure him, and rend him in peeces;
and when he lists, he will rise and devour him, and rend him in Pieces;
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so I say, the love of a Prince may be, and the love of men may be:
so I say, the love of a Prince may be, and the love of men may be:
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But the love of the Lord is not such, when he loves, he loves perfectly.
But the love of the Lord is not such, when he loves, he loves perfectly.
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It is true, hee hath the strength of a Lyon, he is able to doe it, you are weake creatures subject to him,
It is true, he hath the strength of a lion, he is able to do it, you Are weak creatures Subject to him,
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but hee hath that constancie in him, that when hee loves once, it is alwayes perfect, and unchangeable.
but he hath that constancy in him, that when he loves once, it is always perfect, and unchangeable.
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Let all these be well considered and wrought on your hearts, and it will be a meanes to beget this love in you:
Let all these be well considered and wrought on your hearts, and it will be a means to beget this love in you:
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Even as fire begets fire, so this will beget love in your hearts towards him againe. So much for this.
Even as fire begets fire, so this will beget love in your hearts towards him again. So much for this.
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The second point, which I intend to handle at this time is this;
The second point, which I intend to handle At this time is this;
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another consectary, another use we are to draw from this doctrine, Hee that loves not, is not in Christ.
Another consectary, Another use we Are to draw from this Doctrine, He that loves not, is not in christ.
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The next use is to exhort you to come in, if it be a thing of that moment,
The next use is to exhort you to come in, if it be a thing of that moment,
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now our businesse is to exhort to love the Lord Iesus.
now our business is to exhort to love the Lord Iesus.
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And is there not much reason to move you to it? if you had this love in your hearts, would it not be a ground of much comfort to you? for if you were able to beleeve in Iesus Christ,
And is there not much reason to move you to it? if you had this love in your hearts, would it not be a ground of much Comfort to you? for if you were able to believe in Iesus christ,
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and love him, you should have your salvation sure, if once you could finde this disposition in your selves,
and love him, you should have your salvation sure, if once you could find this disposition in your selves,
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as it must be in you, if ever you be saved, that your hearts long after him, still you are growing towards him, hanging that way,
as it must be in you, if ever you be saved, that your hearts long After him, still you Are growing towards him, hanging that Way,
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as a stone to the center, as the iron to the loadstone, there is such a lingring after him, the heart makes towards him, and will have no deniall;
as a stone to the centre, as the iron to the Loadstone, there is such a lingering After him, the heart makes towards him, and will have no denial;
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but, as the woman of Canaan, it breakes through all impediments, no barre can keep it frō him:
but, as the woman of Canaan, it breaks through all impediments, no bar can keep it from him:
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as those that love, they are not easily put off, but are importunate til they have obtained reciprocal affections of the party beloved.
as those that love, they Are not Easily put off, but Are importunate till they have obtained reciprocal affections of the party Beloved.
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I say, if thou finde this disposition in thy heart, it is the greatest consolation that thou canst have in this world:
I say, if thou find this disposition in thy heart, it is the greatest consolation that thou Canst have in this world:
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for if this be thy case, thou maist boldly looke that the gates of hell shall not prevaile against thee; for if this be thy case, thou Mayest boldly look that the gates of hell shall not prevail against thee;
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and if thou love the Lord in this manner, heaven and earth shall passe rather than thy salvation shall be hindred:
and if thou love the Lord in this manner, heaven and earth shall pass rather than thy salvation shall be hindered:
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it is impossible, because then thou hast a good ground of hope, and hope will make thee not ashamed,
it is impossible, Because then thou hast a good ground of hope, and hope will make thee not ashamed,
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but be assured that God is thine, and all that hee can doe, and all that is his is thine;
but be assured that God is thine, and all that he can do, and all that is his is thine;
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as Paul tells us, his power, and his wisdome, and all is thine:
as Paul tells us, his power, and his Wisdom, and all is thine:
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He is a Sunne and a shield to thee, thou shalt want nothing that is good, nothing that is evill shall hurt thee, the Lord brings all with him:
He is a Sun and a shield to thee, thou shalt want nothing that is good, nothing that is evil shall hurt thee, the Lord brings all with him:
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this is your case if that you doe love him, this is your consolation, this is that which may inflame your hearts with a desire of this affection.
this is your case if that you do love him, this is your consolation, this is that which may inflame your hearts with a desire of this affection.
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For know this, that there is scarcely any thing else that we can instance in,
For know this, that there is scarcely any thing Else that we can instance in,
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but an hypocrite may goe cheeke by jowle with a good Christian, in that he may doe all outward duties, he may abstaine from sinnes, there may be a great change in him, (you know how farre the third ground went,
but an hypocrite may go cheek by jowl with a good Christian, in that he may do all outward duties, he may abstain from Sins, there may be a great change in him, (you know how Far the third ground went,
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and those Heb. 6.) but this they cannot counterfeit, to love the Lord. Therefore,
and those Hebrew 6.) but this they cannot counterfeit, to love the Lord. Therefore,
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if thou finde that thou love the Lord, thou hast this consolation, that thou art now sure,
if thou find that thou love the Lord, thou hast this consolation, that thou art now sure,
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and indeede thou art never till then sure.
and indeed thou art never till then sure.
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And as reason differenceth a man from a beast, so love makes the great difference betweene a Christian and an other.
And as reason differenceth a man from a beast, so love makes the great difference between a Christian and an other.
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Indeede we say it is faith, but you know that faith is differenced by love, that is, such a faith that breedes love,
Indeed we say it is faith, but you know that faith is differenced by love, that is, such a faith that breeds love,
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and so love is it that breedes that great consolation.
and so love is it that breeds that great consolation.
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And therefore this is thy comfort, if thou canst once bring thy heart to love the Lord, hee will beare with any thing, hee will beare with many infirmities,
And Therefore this is thy Comfort, if thou Canst once bring thy heart to love the Lord, he will bear with any thing, he will bear with many infirmities,
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as, you know, he did with Dauid when he saw that he loved him.
as, you know, he did with David when he saw that he loved him.
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David had many great infirmities, as wee see in the whole story, the whole relation of his life,David had many great infirmities, as we see in the Whole story, the Whole Relation of his life,
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yet because hee loved the Lord, the Lord passed by all, and in the end he gave him this testimonie, that hee was a man after his owne heart.
yet Because he loved the Lord, the Lord passed by all, and in the end he gave him this testimony, that he was a man After his own heart.
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So I say, love the Lord once, and he will beare with much in thee.
So I say, love the Lord once, and he will bear with much in thee.
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On the other side, if thou doe not love him, doe what thou wilt, the Lord accepts it not.
On the other side, if thou do not love him, do what thou wilt, the Lord accepts it not.
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As wee see in the case of Amaziah, it is said that Amaziah walked in all the wayes of his father David, and of the good Kings, hee did as much as they, hee was as great an enemie to idolatry, hee did all the duties of religion, onely this was wanting, he did it not with an upright heart, that is, he did it not out of love,
As we see in the case of Amaziah, it is said that Amaziah walked in all the ways of his father David, and of the good Kings, he did as much as they, he was as great an enemy to idolatry, he did all the duties of Religion, only this was wanting, he did it not with an upright heart, that is, he did it not out of love,
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and therefore the Lord regarded it not. And therefore let this move you to get this affection;
and Therefore the Lord regarded it not. And Therefore let this move you to get this affection;
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there is much, if I could stand to presse it, that might inflame your hearts with a desire of it:
there is much, if I could stand to press it, that might inflame your hearts with a desire of it:
pc-acp vbz av-d, cs pns11 vmd vvi pc-acp vvi pn31, cst vmd vvi po22 n2 p-acp dt n1 pp-f pn31:
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onely it is this love that sets a price on all that you doe, that makes all that you doe currant;
only it is this love that sets a price on all that you do, that makes all that you do currant;
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as this stampe is set on your actions more or lesse, so they are more or lesse acceptable.
as this stamp is Set on your actions more or less, so they Are more or less acceptable.
c-acp d n1 vbz vvn p-acp po22 n2 n1 cc av-dc, av pns32 vbr av-dc cc av-dc j.
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This was that which set a price on the widdowes mite, that set a price on a cup of colde water;
This was that which Set a price on the widow's mite, that Set a price on a cup of cold water;
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this set a price upon Abels offering, and made it more acceptable than his brothers:
this Set a price upon Abel's offering, and made it more acceptable than his Brother's:
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the meanest service when it hath this stampe on it is currant and good in Gods sight, hee accepts it:
the Meanest service when it hath this stamp on it is currant and good in God's sighed, he accepts it:
dt js n1 c-crq pn31 vhz d n1 p-acp pn31 vbz n1 cc j p-acp npg1 n1, pns31 vvz pn31:
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againe, the greatest performance without it, is nothing.
again, the greatest performance without it, is nothing.
av, dt js n1 p-acp pn31, vbz pix.
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And if thou give thy body to be burned, if thou suffer martyrdome, if thou give all thy goods to the poore;
And if thou give thy body to be burned, if thou suffer martyrdom, if thou give all thy goods to the poor;
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doe what thou wilt without love, it is nothing, thy labour is lost: this love sets a price on all that thou doest.
do what thou wilt without love, it is nothing, thy labour is lost: this love sets a price on all that thou dost.
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Besides this, consider, this is that that must stirre you up aboue all other arguments, that if thou love the Lord, thou shalt be no looser by it, in all other love a man seemes to be a looser,
Beside this, Consider, this is that that must stir you up above all other Arguments, that if thou love the Lord, thou shalt be no looser by it, in all other love a man seems to be a looser,
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for, when you loue an other, as you know it is no love except it bee fruitfull and actiue,
for, when you love an other, as you know it is no love except it be fruitful and active,
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when you bestowe on an other your time, and your paines, and your money, you know, you have so much the lesse your selfe:
when you bestow on an other your time, and your pains, and your money, you know, you have so much the less your self:
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And therefore it is that men are so full of selfe love, because that ingrosseth all, a man in that keepes all to himselfe,
And Therefore it is that men Are so full of self love, Because that engrosseth all, a man in that keeps all to himself,
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when hee comes to love an other, and partes with something of his owne.
when he comes to love an other, and parts with something of his own.
c-crq pns31 vvz pc-acp vvi dt n-jn, cc n2 p-acp pi pp-f po31 d.
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And thence it is that men are so backward to love, in truth and in good earnest.
And thence it is that men Are so backward to love, in truth and in good earnest.
cc av pn31 vbz d n2 vbr av av-j pc-acp vvi, p-acp n1 cc p-acp j n1.
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They love in shew and in complement, that is easie, but to love indeed is difficult,
They love in show and in compliment, that is easy, but to love indeed is difficult,
pns32 vvb p-acp n1 cc p-acp n1, cst vbz j, cc-acp pc-acp vvi av vbz j,
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because it takes somewhat from them.
Because it Takes somewhat from them.
c-acp pn31 vvz av p-acp pno32.
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But in loving the Lord, it is not so, there is a difference betweene that and other loves when you give the Lord your hearts,
But in loving the Lord, it is not so, there is a difference between that and other loves when you give the Lord your hearts,
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and bestowe them on him, he will giue you them every •ot againe, and reserue not any for himself.
and bestow them on him, he will give you them every •ot again, and reserve not any for himself.
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You will aske me, what is the meaning of this? My meaning is this, whatsoever you bestowe on the Lord, all the loue that you give to him, it reflectes and redoundes to your advantage, you gaine by it all: as we see, Isai 48.17.
You will ask me, what is the meaning of this? My meaning is this, whatsoever you bestow on the Lord, all the love that you give to him, it reflectes and redounds to your advantage, you gain by it all: as we see, Isaiah 48.17.
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I am the Lord that teacheth thee to Profite for if thou keepe my commandements, thy reward, thy prosperitie should be as a flood, I am the Lord that Teaches thee to Profit for if thou keep my Commandments, thy reward, thy Prosperity should be as a flood,
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(22) sermon (DIV2)
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and thy reioycing as the waves of the Sea. Marke it well, as if he should say to them,and thy rejoicing as the waves of the Sea. Mark it well, as if he should say to them,
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when I command you to serue me, and to loue me with all your soule,
when I command you to serve me, and to love me with all your soul,
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and with all your strength, know, that all this is for your owne profit, it shall all redound to you.
and with all your strength, know, that all this is for your own profit, it shall all redound to you.
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For, if you keep my commandements, your prosperitie shall be as a floud, that is, it shall runne over the bankes, it shall be so large,
For, if you keep my Commandments, your Prosperity shall be as a flood, that is, it shall run over the banks, it shall be so large,
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(22) sermon (DIV2)
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and so great, and your righteousnes, that is, the reward of your righteousnes, as the waues of the sea, that is, one reward should follow upon the neck of an other,
and so great, and your righteousness, that is, the reward of your righteousness, as the waves of the sea, that is, one reward should follow upon the neck of an other,
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as one billow followes upon the neck of an other. This should be your case, saith he, if you loue me and keep my commandements, and serue me:
as one billow follows upon the neck of an other. This should be your case, Says he, if you love me and keep my Commandments, and serve me:
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And therefore saith hee, when I require your love and your service, herein there is a difference betweene that,
And Therefore Says he, when I require your love and your service, herein there is a difference between that,
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& that which any man requires at your hands;
& that which any man requires At your hands;
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all this is for your owne profite, it redounds to your selues, your selves fare the better for it:
all this is for your own profit, it redounds to your selves, your selves fare the better for it:
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as it is said of the Saboth, so I may say of this commandement, and all the rest, it was made for man,
as it is said of the Sabbath, so I may say of this Commandment, and all the rest, it was made for man,
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and not man for this, that is, for the profit of man, for the advancment of man, thy louing the Lord is for thy advantage, thou gainest by it; as it is, Deut: 5.29.
and not man for this, that is, for the profit of man, for the advancement of man, thy loving the Lord is for thy advantage, thou gainest by it; as it is, Deuteronomy: 5.29.
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Oh, saith he, that there were a heart in this people, to love me, and to feare me, O, Says he, that there were a heart in this people, to love me, and to Fear me,
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as they have promised, then it should goe wellwith them, and their children after them. as they have promised, then it should go wellwith them, and their children After them.
c-acp pns32 vhb vvn, cs pn31 vmd vvi av pno32, cc po32 n2 p-acp pno32.
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Not that I might be a gainer, and you lose, but that it might goe well with you and your children for ever.
Not that I might be a gainer, and you loose, but that it might go well with you and your children for ever.
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So, if you love the Lord, when you thinke with your selves, I shall be a loser by it, I shall lose much libertie,
So, if you love the Lord, when you think with your selves, I shall be a loser by it, I shall loose much liberty,
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(22) sermon (DIV2)
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and much contentment and delight, I shall lose the giving satisfaction to many of my desires and lusts:
and much contentment and delight, I shall loose the giving satisfaction to many of my Desires and Lustiest:
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No, thou shalt lose none of this, though a man seeme to lose this when he gives his heart to the Lord,
No, thou shalt loose none of this, though a man seem to loose this when he gives his heart to the Lord,
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but thou gainest all this, that is, the Lord gives thee thy heart againe, and gives thee leave to dispose of it, he gives thee leave to love thy friends, to love thy wife and thy children,
but thou gainest all this, that is, the Lord gives thee thy heart again, and gives thee leave to dispose of it, he gives thee leave to love thy Friends, to love thy wife and thy children,
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(22) sermon (DIV2)
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and even to love thy recreations;
and even to love thy recreations;
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he gives thee leave to dispense and to distribute thy heart to this or to that,
he gives thee leave to dispense and to distribute thy heart to this or to that,
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as long as thou doest it lawfully, onely thou must doe it at his command.
as long as thou dost it lawfully, only thou must do it At his command.
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Yea, when we give our hearts to the Lord, hee giues us not them againe onely,
Yea, when we give our hearts to the Lord, he gives us not them again only,
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but hee giues them much better than hee receiued them, new painted, new beautified and new furnished, hee giues them in a farre better condition:
but he gives them much better than he received them, new painted, new beautified and new furnished, he gives them in a Far better condition:
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there is no man that loseth by giuing his heart to the Lord, but he giues it him againe much better.
there is no man that loses by giving his heart to the Lord, but he gives it him again much better.
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As we say of vapours that arise out of the earth, the heavens returne them againe in pure water, much better than they receiued them, so will the Lord:
As we say of vapours that arise out of the earth, the heavens return them again in pure water, much better than they received them, so will the Lord:
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if thy heart ascend to him, thy impure, thy sinfull heart, the Lord will give it thee better.
if thy heart ascend to him, thy impure, thy sinful heart, the Lord will give it thee better.
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As we say of earth, when the earth receives the sea water, and puddle water, it giues it better than it received it in the springs and fountaines;
As we say of earth, when the earth receives the sea water, and puddle water, it gives it better than it received it in the springs and fountains;
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for it straines the water and purifies it, that whereas when it came into the bowells of the earth, it was muddy, salt,
for it strains the water and Purifies it, that whereas when it Come into the bowels of the earth, it was muddy, salt,
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and brinish, it returnes pure, and cleane, and fresh, as, you know, the waters of the springs and fountaines are:
and brinish, it returns pure, and clean, and fresh, as, you know, the waters of the springs and fountains Are:
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so the Lord doth with us;
so the Lord does with us;
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if thou wouldest give thy hearts desire, thy affections to him, thou shouldest have all againe, onely with this difference, thy affections should be more pure, thy thoughts, all the faculties of thy soule should be renewed,
if thou Wouldst give thy hearts desire, thy affections to him, thou Shouldst have all again, only with this difference, thy affections should be more pure, thy thoughts, all the faculties of thy soul should be renewed,
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and cleansed, and beautified, he would restore them better to thee, but yet thou shouldest have them; let it be thy comfort.
and cleansed, and beautified, he would restore them better to thee, but yet thou Shouldst have them; let it be thy Comfort.
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So that here is all the difference, take a man now that loves himselfe, and that thinkes with himselfe,
So that Here is all the difference, take a man now that loves himself, and that thinks with himself,
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Well, say what you will, I will goe mine owne wayes, I will provide for mine owne contentment in this life, I know not what I shall have after, I will looke to mine owne profit:
Well, say what you will, I will go mine own ways, I will provide for mine own contentment in this life, I know not what I shall have After, I will look to mine own profit:
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I say, compare this man with another, that resolves this with himselfe, Well, from hence I will deny my selfe,
I say, compare this man with Another, that resolves this with himself, Well, from hence I will deny my self,
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and crosse my selfe, and will seeke no more my owne contentment, nor to satisfie my owne desires and lusts,
and cross my self, and will seek no more my own contentment, nor to satisfy my own Desires and Lustiest,
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but I will give my heart wholly to the Lord.
but I will give my heart wholly to the Lord.
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The question now is, which of these are gainers? I say, the latter hath as much liberty and as much power of his owne heart, he shall have as much use of all that is within him,
The question now is, which of these Are gainers? I say, the latter hath as much liberty and as much power of his own heart, he shall have as much use of all that is within him,
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(22) sermon (DIV2)
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as the other hath, that •akes it to himse•fe:
as the other hath, that •akes it to himse•fe:
c-acp dt n-jn vhz, cst vvz pn31 p-acp n1:
(22) sermon (DIV2)
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all the difference is, the one •s an unjust owner, the second the Lord hath made the steward of his owne heart;
all the difference is, the one •s an unjust owner, the second the Lord hath made the steward of his own heart;
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(22) sermon (DIV2)
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so that the Lord hath thy heart, and yet it is thy owne heart, •hou maist dispose of it as a steward under thy Master, thou hast it as before, onely now thou doest it by his appointment,
so that the Lord hath thy heart, and yet it is thy own heart, •hou Mayest dispose of it as a steward under thy Master, thou hast it as before, only now thou dost it by his appointment,
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(22) sermon (DIV2)
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before it was at thine owne. Let all this therefore stirre you up to love the Lord.
before it was At thine own. Let all this Therefore stir you up to love the Lord.
c-acp pn31 vbds p-acp po21 d. vvb d d av vvb pn22 a-acp pc-acp vvi dt n1.
(22) sermon (DIV2)
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You will say, indeede this is enough to perswade us to come in, to love the Lord,
You will say, indeed this is enough to persuade us to come in, to love the Lord,
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(22) sermon (DIV2)
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and wee are contented to doe so; that is the answer which wee shall have from most men.
and we Are contented to do so; that is the answer which we shall have from most men.
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(22) sermon (DIV2)
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But now what kinde of love is it that wee shall have at their hands?
But now what kind of love is it that we shall have At their hands?
p-acp av q-crq n1 pp-f n1 vbz pn31 cst pns12 vmb vhi p-acp po32 n2?
(22) sermon (DIV2)
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My brethren, we must add this for a conclusion, that it is not every kind of love that the Lord accepts:
My brothers, we must add this for a conclusion, that it is not every kind of love that the Lord accepts:
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(22) sermon (DIV2)
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but your love must have these two conditions in it. I will breefely name them and so conclude.
but your love must have these two conditions in it. I will briefly name them and so conclude.
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(22) sermon (DIV2)
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First, you must love him with all your hearts, and with all your soule, you know that is every where requyred in the Scriptures.
First, you must love him with all your hearts, and with all your soul, you know that is every where required in the Scriptures.
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(22) sermon (DIV2)
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That is, the Lord will have the whole streame of your affections, and desires, and intentions,
That is, the Lord will have the Whole stream of your affections, and Desires, and intentions,
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(22) sermon (DIV2)
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and your endeavours to runne to him; there must not any riveret runne out of it, it must not be drained away,
and your endeavours to run to him; there must not any riveret run out of it, it must not be drained away,
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(22) sermon (DIV2)
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but the whole streame must all be bestowed upon him, there must be no division there, you must not say here,
but the Whole stream must all be bestowed upon him, there must be no division there, you must not say Here,
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(22) sermon (DIV2)
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as he saith, My Countrie, and my father, and my children, and my friends have a part in my love,
as he Says, My Country, and my father, and my children, and my Friends have a part in my love,
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(22) sermon (DIV2)
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but the Lord must have all, and there is good reason for it, because he bestowed all on you.
but the Lord must have all, and there is good reason for it, Because he bestowed all on you.
cc-acp dt n1 vmb vhi d, cc pc-acp vbz j n1 p-acp pn31, c-acp pns31 vvd d p-acp pn22.
(22) sermon (DIV2)
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It is in this love as it is in marriage, in that there is no corrivall admitted,
It is in this love as it is in marriage, in that there is no corrival admitted,
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(22) sermon (DIV2)
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but there must be all in all:
but there must be all in all:
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(22) sermon (DIV2)
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for the husband must bestowe himselfe wholly on his wife, and the wife on the husband;
for the husband must bestow himself wholly on his wife, and the wife on the husband;
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(22) sermon (DIV2)
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so if you love the Lord, if the match be made betweene you, there is all in that equalitie;
so if you love the Lord, if the match be made between you, there is all in that equality;
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(22) sermon (DIV2)
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if the Lord bestowe all on you, and you should bestowe but halfe on him, there would be no equalitie, there would be an unennesse.
if the Lord bestow all on you, and you should bestow but half on him, there would be no equality, there would be an unennesse.
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(22) sermon (DIV2)
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But when you bestowe all on him, when you loue him with all your heart, and with all your soule, that makes the match betweene you.
But when you bestow all on him, when you love him with all your heart, and with all your soul, that makes the match between you.
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(22) sermon (DIV2)
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You will say, the Lord doth not bestowe himselfe wholly on me, he bestowes himselfe on many others, on many thousands besides me, You will say, the Lord does not bestow himself wholly on me, he bestows himself on many Others, on many thousands beside me,
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(22) sermon (DIV2)
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and why should not I bestow my selfe on an other? I answer, it is not so, the Lord bestowes himselfe wholly on thee.
and why should not I bestow my self on an other? I answer, it is not so, the Lord bestows himself wholly on thee.
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(22) sermon (DIV2)
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Hos. 3, 3. it is a borrowed speech, I will be to thee alone, & I will have thee to be so to me; Hos. 3, 3. it is a borrowed speech, I will be to thee alone, & I will have thee to be so to me;
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(22) sermon (DIV2)
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so the Lord saith to every man, I will be alone to thee, and thou shalt be alone to me.
so the Lord Says to every man, I will be alone to thee, and thou shalt be alone to me.
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(22) sermon (DIV2)
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I am my beloveds, and my beloved is mine. This is the match that must bee betweene you.I am my beloveds, and my Beloved is mine. This is the match that must be between you.
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(22) sermon (DIV2)
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And when you say the Lord is not wholly yours, I say, he is, though he bestowe himselfe on many thousands besides.
And when you say the Lord is not wholly yours, I say, he is, though he bestow himself on many thousands beside.
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(22) sermon (DIV2)
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You will aske, how can that be? I say, that may be by reason of his infinitenesse;
You will ask, how can that be? I say, that may be by reason of his infiniteness;
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(22) sermon (DIV2)
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for that which is infinite hath not parts, and therfore he bestowes not himselfe partly on one,
for that which is infinite hath not parts, and Therefore he bestows not himself partly on one,
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(22) sermon (DIV2)
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and partly on an other, but he bestowes all upon every one: for he is infinite, and hath no parts.
and partly on an other, but he bestows all upon every one: for he is infinite, and hath no parts.
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(22) sermon (DIV2)
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To expresse my selfe by a similitude, a point hath no parts, it is one indivisible, let a thousand lines come to one point, every one hath the whole,
To express my self by a similitude, a point hath no parts, it is one indivisible, let a thousand lines come to one point, every one hath the Whole,
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(22) sermon (DIV2)
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and yet there is but one that answers all, because it is indivisible, and every one hath all:
and yet there is but one that answers all, Because it is indivisible, and every one hath all:
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(22) sermon (DIV2)
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So it is with the Lord, though there be many thousands that God loves, yet every one hath the Lord wholly, he is to them alone,
So it is with the Lord, though there be many thousands that God loves, yet every one hath the Lord wholly, he is to them alone,
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(22) sermon (DIV2)
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and he lookes for and expects this at thy hands, that thou shouldest be to him alone, that thou bestowe thy selfe wholly on him;
and he looks for and expects this At thy hands, that thou Shouldst be to him alone, that thou bestow thy self wholly on him;
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(22) sermon (DIV2)
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thereupon all those words are put in, Thou shalt love thy Lord with all thy minde, with all thy heart, with all thy soule.
thereupon all those words Are put in, Thou shalt love thy Lord with all thy mind, with all thy heart, with all thy soul.
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(22) sermon (DIV2)
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The meaning is this, when all that is in a man is sett a worke to serve the Lord,
The meaning is this, when all that is in a man is Set a work to serve the Lord,
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(22) sermon (DIV2)
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when he looks to the Lord, when he inclines towards the Lord, that is, when the minde is set on worke to thinke on him, to remember his glorious workes, to have a right knowledge and opinion of him:
when he looks to the Lord, when he inclines towards the Lord, that is, when the mind is Set on work to think on him, to Remember his glorious works, to have a right knowledge and opinion of him:
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(22) sermon (DIV2)
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againe, when the memory is set on worke to remember him, and not to forget his benefits, his statutes and his ordinances,
again, when the memory is Set on work to Remember him, and not to forget his benefits, his statutes and his ordinances,
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and so the rest of his faculties.
and so the rest of his faculties.
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And therefore if we love the Lord, wee will not doe this with our selves, to thinke I love him,
And Therefore if we love the Lord, we will not do this with our selves, to think I love him,
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(22) sermon (DIV2)
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and yet I will suffer my minde, in the meane time, to be exercised in contemplating of fornication;
and yet I will suffer my mind, in the mean time, to be exercised in contemplating of fornication;
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(22) sermon (DIV2)
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not to thinke, I loue the Lord, and yet will suffer my memorie, in the meane time, to be recollecting injuries and breeding of them,
not to think, I love the Lord, and yet will suffer my memory, in the mean time, to be recollecting injuries and breeding of them,
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(22) sermon (DIV2)
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and recalling my pleasant sinnes that are formerly past, that I should abhorre, thou canst not loue him and doe this.
and recalling my pleasant Sins that Are formerly passed, that I should abhor, thou Canst not love him and do this.
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(22) sermon (DIV2)
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Againe, thou must not say, I love him, and yet let thy affections runne after this and that,
Again, thou must not say, I love him, and yet let thy affections run After this and that,
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(22) sermon (DIV2)
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but thy whole heart must be bestowed on him:
but thy Whole heart must be bestowed on him:
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(22) sermon (DIV2)
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Thou must not thinke to loue him, and to reserue thy affections for this or that particular thing that thou lovest inordinately,
Thou must not think to love him, and to reserve thy affections for this or that particular thing that thou Lovest inordinately,
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(22) sermon (DIV2)
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but thou must bestow all these on the Lord.
but thou must bestow all these on the Lord.
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(22) sermon (DIV2)
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The second thing required in this love, wherewith I will end, is this, that you love the Lord with all your might. The second thing required in this love, wherewith I will end, is this, that you love the Lord with all your might.
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(22) sermon (DIV2)
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You will say, what is the meaning of that, to love the Lord with all my might, and with all my strength? For the understanding of this, you must know that God hath given different might and different strength to men;
You will say, what is the meaning of that, to love the Lord with all my might, and with all my strength? For the understanding of this, you must know that God hath given different might and different strength to men;
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(22) sermon (DIV2)
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as a rich man hath more might than another:
as a rich man hath more might than Another:
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(22) sermon (DIV2)
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for he can rule more, and sway more, and command more than a poore man can.
for he can Rule more, and sway more, and command more than a poor man can.
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(22) sermon (DIV2)
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Againe, a Magistrate, he can restraine by his power, and encourage men by his authority, and winne them, yea compell them by his example.
Again, a Magistrate, he can restrain by his power, and encourage men by his Authority, and win them, yea compel them by his Exampl.
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(22) sermon (DIV2)
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Againe, a learned man, that is of great parts, that is of a stronger wit than another, hee hath more might than another, he is able to doe more than a man of weaker parts.
Again, a learned man, that is of great parts, that is of a Stronger wit than Another, he hath more might than Another, he is able to do more than a man of Weaker parts.
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(22) sermon (DIV2)
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Now to love the Lord with all our might, is to improve all the meanes we have, all the strength, all the ability that wee have above others, to improve it so, that we may serve the Lord with it more than others, that even as thou exceedest any in these abilities,
Now to love the Lord with all our might, is to improve all the means we have, all the strength, all the ability that we have above Others, to improve it so, that we may serve the Lord with it more than Others, that even as thou exceedest any in these abilities,
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(22) sermon (DIV2)
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so thou maist goe beyond them in serving the Lord:
so thou Mayest go beyond them in serving the Lord:
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(22) sermon (DIV2)
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This is to love the Lord with all thy might, that is, to love him so much more than a poore man, to bestow more on him, to doe more for him,
This is to love the Lord with all thy might, that is, to love him so much more than a poor man, to bestow more on him, to do more for him,
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(22) sermon (DIV2)
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as thy riches make thee more able, and more strong than another.
as thy riches make thee more able, and more strong than Another.
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(22) sermon (DIV2)
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For thee to love him now as another man doth that hath lesse might, the Lord will not take this love at thy hands;
For thee to love him now as Another man does that hath less might, the Lord will not take this love At thy hands;
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(22) sermon (DIV2)
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but will say to thee as Landlords say to their Tenants, when they bring them lesse rent than they should, lesse than is due, they will receive none;
but will say to thee as Landlords say to their Tenants, when they bring them less rend than they should, less than is due, they will receive none;
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(22) sermon (DIV2)
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for they say, so much is due. The Lord will require this, that you love him with all your might.
for they say, so much is due. The Lord will require this, that you love him with all your might.
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(22) sermon (DIV2)
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If thou be a rich man, if thou be a Magistrate, if thou be a man of such and such opportunities to serve the Lord,
If thou be a rich man, if thou be a Magistrate, if thou be a man of such and such opportunities to serve the Lord,
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(22) sermon (DIV2)
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and doe but a little, hee will not accept it at all:
and do but a little, he will not accept it At all:
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thou must love the Lord with all thy might, for God requires this at thy hands, hee leaves it not arbitrary.
thou must love the Lord with all thy might, for God requires this At thy hands, he leaves it not arbitrary.
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He saith, To whom much is given, of him much shall be required.
He Says, To whom much is given, of him much shall be required.
pns31 vvz, p-acp ro-crq d vbz vvn, pp-f pno31 av-d vmb vbi vvn.
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Hee saith not, I leave it to him, to doe more or lesse, but I require it, that is, I will exact it according to the measure he hath received.
He Says not, I leave it to him, to do more or less, but I require it, that is, I will exact it according to the measure he hath received.
pns31 vvz xx, pns11 vvb pn31 p-acp pno31, pc-acp vdi av-dc cc av-dc, cc-acp pns11 vvb pn31, cst vbz, pns11 vmb vvi pn31 vvg p-acp dt n1 pns31 vhz vvn.
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Therefore consider with thy selfe, what meanes thou hast, what power God hath put into thy hands, what ability thou hast more than others.
Therefore Consider with thy self, what means thou hast, what power God hath put into thy hands, what ability thou hast more than Others.
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When you send a servant to market, as you give him a greater price, as you put more money into his hands,
When you send a servant to market, as you give him a greater price, as you put more money into his hands,
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so you expect hee should bring home more than another that hath a lesse price put into his hands:
so you expect he should bring home more than Another that hath a less price put into his hands:
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So the Lord doth with men, hee sends men into the world, as men are sent to a market, hee gives a larger price to some, to some hee gives five talents, to some three, to some two, the Lord expects that they should bring home according to the price they have in their hands, that is, according to the might, according to the strength and opportunity he hath given them.
So the Lord does with men, he sends men into the world, as men Are sent to a market, he gives a larger price to Some, to Some he gives five Talents, to Some three, to Some two, the Lord expects that they should bring home according to the price they have in their hands, that is, according to the might, according to the strength and opportunity he hath given them.
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(22) sermon (DIV2)
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For, you must know, that the Lord observes an exact difference betweene man and man.
For, you must know, that the Lord observes an exact difference between man and man.
p-acp, pn22 vmb vvi, cst dt n1 vvz dt j n1 p-acp n1 cc n1.
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It may be, thou livest under better meanes than another, thou hast had better education than another, thou hast more knowledge in the wayes of God than another, the Lord hath helped thee more by the inward suggestions of his Spirit than another, he lookes that thou shouldest bring forth more fruite than another.
It may be, thou Livest under better means than Another, thou hast had better education than Another, thou hast more knowledge in the ways of God than Another, the Lord hath helped thee more by the inward suggestions of his Spirit than Another, he looks that thou Shouldst bring forth more fruit than Another.
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And so againe for all other abilities and advantages:
And so again for all other abilities and advantages:
cc av av p-acp d j-jn n2 cc n2:
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the Lord expects at our hands that we love him with all our might, otherwise, saith he, you might have given my money to the exchangers,
the Lord expects At our hands that we love him with all our might, otherwise, Says he, you might have given my money to the exchangers,
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and they would have made use of it. Marke that in the Parable of the Talents;
and they would have made use of it. Mark that in the Parable of the Talents;
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for a man will be ready to say, if I bestow some love on the Lord,
for a man will be ready to say, if I bestow Some love on the Lord,
p-acp dt n1 vmb vbi j pc-acp vvi, cs pns11 vvb d n1 p-acp dt n1,
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why should he exact & require the utmost, why doth he require so much at my hands? Yes, saith he,
why should he exact & require the utmost, why does he require so much At my hands? Yes, Says he,
q-crq vmd pns31 vvi cc vvi dt j, q-crq vdz pns31 vvi av av-d p-acp po11 n2? uh, vvz pns31,
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if another had this might, if another had this strength, and this opportunity that thou hast, hee would have done as exchangers doe, hee would have brought it in with profit;
if Another had this might, if Another had this strength, and this opportunity that thou hast, he would have done as exchangers do, he would have brought it in with profit;
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so if that ability were given to another, he would make use of it:
so if that ability were given to Another, he would make use of it:
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And therefore thinke not much, if he require it at thy hands, for there is losse if he should not.
And Therefore think not much, if he require it At thy hands, for there is loss if he should not.
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Therefore know that the Lord requires this at thy hands, it may be thou art more composed,
Therefore know that the Lord requires this At thy hands, it may be thou art more composed,
av vvb d dt n1 vvz d p-acp po21 n2, pn31 vmb vbi pns21 vb2r av-dc vvn,
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and more disposed than another, it is nothing for thee to abstaine from drinking, to abstaine from swearing,
and more disposed than Another, it is nothing for thee to abstain from drinking, to abstain from swearing,
cc av-dc vvn cs j-jn, pn31 vbz pix p-acp pno21 pc-acp vvi p-acp vvg, pc-acp vvi p-acp vvg,
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because thou art framed this way by naturall ingenuity, and naturall temper that God hath given thee, it is not that the Lord requires no more,
Because thou art framed this Way by natural ingenuity, and natural temper that God hath given thee, it is not that the Lord requires no more,
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but that thou live soberly, free from grosse sinnes:
but that thou live soberly, free from gross Sins:
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No, God lookes for more, he requires of every man according to his strength and ability.
No, God looks for more, he requires of every man according to his strength and ability.
uh-dx, np1 vvz p-acp av-dc, pns31 vvz pp-f d n1 vvg p-acp po31 n1 cc n1.
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As, you know, a childe may runne, and another man may walke, the childe takes more paines, the man lesse;
As, you know, a child may run, and Another man may walk, the child Takes more pains, the man less;
p-acp, pn22 vvb, dt n1 vmb vvi, cc j-jn n1 vmb vvi, dt n1 vvz dc n2, dt n1 av-dc;
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it the reward were to be given according to the endeavour, the child should have it,
it the reward were to be given according to the endeavour, the child should have it,
pn31 dt n1 vbdr pc-acp vbi vvn vvg p-acp dt n1, dt n1 vmd vhi pn31,
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though he that walkes come to the goale before him. A man that is weake may not doe so much as another that is strong,
though he that walks come to the goal before him. A man that is weak may not do so much as Another that is strong,
cs pns31 cst vvz vvb p-acp dt n1 p-acp pno31. dt n1 cst vbz j vmb xx vdi av av-d c-acp j-jn cst vbz j,
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and able to doe ten times as much worke as another man that is weake;
and able to do ten times as much work as Another man that is weak;
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though thou doe more worke than he, this is not accepted, because hee lookes that every man should doe his utmost, he requires that you should love him,
though thou do more work than he, this is not accepted, Because he looks that every man should do his utmost, he requires that you should love him,
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(22) sermon (DIV2)
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and serve him, and set your selves to improve all your ability according to the might, according to the Talent, according to the price hee hath distributed and measured to you. So much for this time. FINIS.
and serve him, and Set your selves to improve all your ability according to the might, according to the Talon, according to the price he hath distributed and measured to you. So much for this time. FINIS.
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THE SEVENTH SERMON. GALAT. 5.6.
THE SEVENTH SERMON. GALATIANS. 5.6.
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For in Iesus Christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by Love.
For in Iesus christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which works by Love.
p-acp p-acp np1 np1, dx n1 vvz d n1, ccx n1, cc-acp n1 r-crq vvz p-acp n1.
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THE last thing that wee entred upon was the conditions that God requires in our love to him, we went through two of them the last time, wee come now to that which remaines.
THE last thing that we entered upon was the conditions that God requires in our love to him, we went through two of them the last time, we come now to that which remains.
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Thirdly, you shall finde this to be another condition in our love to the Lord, to love him above all, that is, incomparably above all: Thirdly, you shall find this to be Another condition in our love to the Lord, to love him above all, that is, incomparably above all:
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For, my brethren, wee may love many things in the world, wee may love our selves, wee are commanded to loue our brethen as our selves;
For, my brothers, we may love many things in the world, we may love our selves, we Are commanded to love our brethren as our selves;
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but this is peculiarly required to the love of God, if it be right in us,
but this is peculiarly required to the love of God, if it be right in us,
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and such as the Lord expects at our hands, that we loue him aboue all, for otherwise we doe not loue him as God, wee loue him as a creature:
and such as the Lord expects At our hands, that we love him above all, for otherwise we do not love him as God, we love him as a creature:
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for to say we loue him as God, and yet not to loue him aboue all, is a contradiction. for to say we love him as God, and yet not to love him above all, is a contradiction.
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Besides, if wee should not reckon him as the chiefe good, and so prise him aboue all, some thing would offer it selfe one time or another to us,
Beside, if we should not reckon him as the chief good, and so prize him above all, Some thing would offer it self one time or Another to us,
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(23) sermon (DIV2)
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and draw our affections to it, and then wee should leaue the Lord, and take that:
and draw our affections to it, and then we should leave the Lord, and take that:
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Therefore I say, it is required that we loue the Lord aboue all. For every kinde of loue is not sufficient, as we see it in other things;
Therefore I say, it is required that we love the Lord above all. For every kind of love is not sufficient, as we see it in other things;
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that loue that will serue a servant, or a common friend, will not serue for a wife, it is another kinde of loue;
that love that will serve a servant, or a Common friend, will not serve for a wife, it is Another kind of love;
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that loue that will serue for one will not serue for another:
that love that will serve for one will not serve for Another:
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A Parent, a King, and a Master, as they haue different relations, so they must be love with different kindes of loue.
A Parent, a King, and a Master, as they have different relations, so they must be love with different Kinds of love.
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Now then consider what loue it is that belongs to the Lord, he must haue all, he must haue a loue that answers him:
Now then Consider what love it is that belongs to the Lord, he must have all, he must have a love that answers him:
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(23) sermon (DIV2)
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otherwise if thou come with a little pittance of loue, and say, Lord, I am willing to bestow this upon thee, the Lord will refuse it, hee will answer, I will take none of these things at your hands:
otherwise if thou come with a little pittance of love, and say, Lord, I am willing to bestow this upon thee, the Lord will refuse it, he will answer, I will take none of these things At your hands:
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(23) sermon (DIV2)
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Even as landlords doe with their tenants, when they bring not all their rent, they refuse it and reject it,
Even as landlords do with their tenants, when they bring not all their rend, they refuse it and reject it,
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because it is not that which they require, and which is due.
Because it is not that which they require, and which is due.
c-acp pn31 vbz xx d r-crq pns32 vvb, cc r-crq vbz j-jn.
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Even so the Lord deales with us, as he did with the young man in the Gospell, saith hee, Goe and sell all that thou hast:
Even so the Lord deals with us, as he did with the young man in the Gospel, Says he, Go and fell all that thou hast:
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(23) sermon (DIV2)
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My brethren, it was not the act of selling, but it was the affection that was required.
My brothers, it was not the act of selling, but it was the affection that was required.
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Therefore Christ did but try his affection by it;
Therefore christ did but try his affection by it;
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and it was performed by the wise Merchant that solde all, this the Lord requires that we loue him aboue all.
and it was performed by the wise Merchant that sold all, this the Lord requires that we love him above all.
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And there is good reason for it, for hee is most excellent and most amiable of all. And there is good reason for it, for he is most excellent and most amiable of all.
cc pc-acp vbz j n1 p-acp pn31, c-acp pns31 vbz av-ds j cc av-ds j pp-f d.
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Besides, I am sure hee hath done for us more than all, as Paul speakes, Was Paul crucified for you? hath not Christ bought you, hath not hee redeemed you, hath not he deserved more than all,
Beside, I am sure he hath done for us more than all, as Paul speaks, Was Paul Crucified for you? hath not christ bought you, hath not he redeemed you, hath not he deserved more than all,
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and should he not therfore be loved aboue all?
and should he not Therefore be loved above all?
cc vmd pns31 xx av vbi vvn p-acp d?
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Againe, is he not the uttermost end, are not all natures else subordinate? God as hee is aboue all,
Again, is he not the uttermost end, Are not all nature's Else subordinate? God as he is above all,
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so should wee haue a loue answerable unto him.
so should we have a love answerable unto him.
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But you will object, What, to loue God aboue my selfe, how can I doe that? But you will Object, What, to love God above my self, how can I do that?
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Yes my brethren, and there is good reason for that too, beeause in so doing we provide best for our selues; Yes my brothers, and there is good reason for that too, Because in so doing we provide best for our selves;
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it is not so with the creature, if you set your loue upon it, if you loue any creature aboue your selves, it may be the destruction of your selves:
it is not so with the creature, if you Set your love upon it, if you love any creature above your selves, it may be the destruction of your selves:
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But the Lord can provide for you and repaire you againe when the creature is destroyed for the Lords sake,
But the Lord can provide for you and repair you again when the creature is destroyed for the lords sake,
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when a man is a loser for any thing that he doth for the Lord, he is a great gainer by it;
when a man is a loser for any thing that he does for the Lord, he is a great gainer by it;
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for it is the rule that God hath appointed the creature, and the perfection of every creature is in comming neere to the rule.
for it is the Rule that God hath appointed the creature, and the perfection of every creature is in coming near to the Rule.
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Now when the Lord hath appointed this to loue him aboue our selues, in so doing we cannot chuse but provide best for our selues,
Now when the Lord hath appointed this to love him above our selves, in so doing we cannot choose but provide best for our selves,
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because therein lies our excellencie and perfection.
Because therein lies our excellency and perfection.
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This is therefore another property of this loue, we must loue God aboue all, aboue all riches, aboue all profits, aboue all honour and credit, aboue all learning and delight, aboue our selues and our lusts:
This is Therefore Another property of this love, we must love God above all, above all riches, above all profits, above all honour and credit, above all learning and delight, above our selves and our Lustiest:
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Therefore you shall finde it in the phrase of Scripture how it runnes, those that loue pleasures more than God, those that love the praise of men more than God, those that loue wealth more than God, you see how they are excluded.
Therefore you shall find it in the phrase of Scripture how it runs, those that love pleasures more than God, those that love the praise of men more than God, those that love wealth more than God, you see how they Are excluded.
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You shall see what it is, not to loue the praise of men more than God, it is this,
You shall see what it is, not to love the praise of men more than God, it is this,
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when they come together at some times in competition, as they will ever and anon, still to preferre God before them.
when they come together At Some times in competition, as they will ever and anon, still to prefer God before them.
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As for example, the Lord hath commanded you to sanctifie the Sabboth, to pray continually, the least thou canst doe is to doe it evening and morning, and to doe it diligently.
As for Exampl, the Lord hath commanded you to sanctify the Sabbath, to pray continually, the lest thou Canst do is to do it evening and morning, and to do it diligently.
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Now when thy profits and thy businesse, or thy ease shall come and thrust thee off from such a duty,
Now when thy profits and thy business, or thy ease shall come and thrust thee off from such a duty,
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now they come together, and here they meete upon a narrow bridge as it were;
now they come together, and Here they meet upon a narrow bridge as it were;
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if thou shalt now preferre thy profits and thy businesse before the service of the Lord, thou art a lover of thy wealth more than of him.
if thou shalt now prefer thy profits and thy business before the service of the Lord, thou art a lover of thy wealth more than of him.
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You may bring it to many such examples.
You may bring it to many such Examples.
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So againe the Lord hath commanded to be diligent in your callings, to improue the time to the best advantage,
So again the Lord hath commanded to be diligent in your callings, to improve the time to the best advantage,
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for you shall giue an account for it is one of the most precious talents you have:
for you shall give an account for it is one of the most precious Talents you have:
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Now if pleasures and sports, and recreations shall come in and allure you, and call you, to draw you away to spend time amisse, now they come in competition;
Now if pleasures and sports, and recreations shall come in and allure you, and call you, to draw you away to spend time amiss, now they come in competition;
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if ye doe this ordinarily, you are lovers of pleasures more than lovers of God.
if you do this ordinarily, you Are lovers of pleasures more than lovers of God.
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So againe, God hath commanded thee that thou shouldest not commit adultery, that thou shalt not kill, that thou shalt forbeare to revenge, and the like:
So again, God hath commanded thee that thou Shouldst not commit adultery, that thou shalt not kill, that thou shalt forbear to revenge, and the like:
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Now if any lust shall come and stand in opposition to such a command, if thou preferre this before it, thou art a lover of thy selfe and of thy lusts before God.
Now if any lust shall come and stand in opposition to such a command, if thou prefer this before it, thou art a lover of thy self and of thy Lustiest before God.
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In a word, goe through any such thing, wherein God and thy lusts, thy pleasure or thy profits come in competition,
In a word, go through any such thing, wherein God and thy Lustiest, thy pleasure or thy profits come in competition,
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when thou shalt in thy ordinary course be ready to preferre that before him, thou lovest that before him, thou lovest that before the Lord;
when thou shalt in thy ordinary course be ready to prefer that before him, thou Lovest that before him, thou Lovest that before the Lord;
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and though thou thinke that thou lovest God, yet notwithstanding know this, that that is not sufficient, thou must loue him aboue all.
and though thou think that thou Lovest God, yet notwithstanding know this, that that is not sufficient, thou must love him above all.
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And if you say, who is able to performe this? who is it that doth not at some times preferre his pleasures and profits before the obedience to a command? And if you say, who is able to perform this? who is it that does not At Some times prefer his pleasures and profits before the Obedience to a command?
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I answer, it is a thing that hath beene done and is done by all the Saints: I answer, it is a thing that hath been done and is done by all the Saints:
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Therefore if you looke into Deut. 30.6. saith the Lord, I will circumcise thy heart, and the heart of thy seede, and thou shalt love me with all thy heart:
Therefore if you look into Deuteronomy 30.6. Says the Lord, I will circumcise thy heart, and the heart of thy seed, and thou shalt love me with all thy heart:
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He speakes it there of a thing that is acted indeede, of a thing that is to be done by those that are regenerate, I will circumcise you,
He speaks it there of a thing that is acted indeed, of a thing that is to be done by those that Are regenerate, I will circumcise you,
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and then you shall doe it.
and then you shall do it.
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And, my brethren, a man that hath the least measure of grace, if he be once in Christ, hee loves God above all;
And, my brothers, a man that hath the least measure of grace, if he be once in christ, he loves God above all;
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that is, let a man be himselfe at any time, let not his lusts get the upper ground of him,
that is, let a man be himself At any time, let not his Lustiest get the upper ground of him,
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as sometimes it doth, when hee is in passion and transported;
as sometime it does, when he is in passion and transported;
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indeede then feare may prevaile as it did with Peter, and lusts may prevaile as it did with David: But the meaning is, let a man be himselfe in his ordinary course,
indeed then Fear may prevail as it did with Peter, and Lustiest may prevail as it did with David: But the meaning is, let a man be himself in his ordinary course,
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and still hee preferres the Lord before any thing in all his actions.
and still he prefers the Lord before any thing in all his actions.
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You will say, this is a thing that no man can doe to love God above all.
You will say, this is a thing that no man can do to love God above all.
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Yes, my beloved, therefore you must understand it thus, that comparatively you may reach it;
Yes, my Beloved, Therefore you must understand it thus, that comparatively you may reach it;
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all those that are sanctified doe love him above all, although there be many degrees of love you cannot reach unto,
all those that Are sanctified do love him above all, although there be many Degrees of love you cannot reach unto,
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yet you love him above all:
yet you love him above all:
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Even as it is in marriage, a man may love his wife with such a degree of Iove as is meete for her,
Even as it is in marriage, a man may love his wife with such a degree of Iove as is meet for her,
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yet there may be a greater degree of loue, continuance of time may increase that love upon further knowledge, &c. So wee may love the Lord above all,
yet there may be a greater degree of love, Continuance of time may increase that love upon further knowledge, etc. So we may love the Lord above all,
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and yet come short of that degree that we may have after longer communion, and greater familiarity.
and yet come short of that degree that we may have After longer communion, and greater familiarity.
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So much for this third condition, to love him above all.
So much for this third condition, to love him above all.
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But yet this is not enough, we finde another condition required in this love in the Eph: 3.17.
But yet this is not enough, we find Another condition required in this love in the Ephesians: 3.17.
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That ye be rooted and grounded in love, that is, that as ye must not love the Lord by halues,That you be rooted and grounded in love, that is, that as you must not love the Lord by halves,
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so ye must not love him by fits and by starts, it must be a fixed love, a permanent love, you must bee rooted and grounded in it, otherwise as it is said of him that is unstabe in the faith, as Iam. 1.12.
so you must not love him by fits and by starts, it must be a fixed love, a permanent love, you must be rooted and grounded in it, otherwise as it is said of him that is unstabe in the faith, as Iam. 1.12.
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He is as a wave of the Sea, tossed too and froe, the same may be said of him that wavers in his love, he is tossed too & fro, that is some times he commeth with great purposes, with aboundance of promises and resolutions, that seeme as bigg as mountaines, He is as a wave of the Sea, tossed too and fro, the same may be said of him that wavers in his love, he is tossed too & from, that is Some times he comes with great Purposes, with abundance of promises and resolutions, that seem as big as Mountains,
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but stay a while and they come to nothing, they vanish away.
but stay a while and they come to nothing, they vanish away.
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Suppose it were thy owne case, that a man should come to thee, with an expression of as much love,
Suppose it were thy own case, that a man should come to thee, with an expression of as much love,
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as that there could be no more for a day or two, but presently afterward, he is as strange as if he had never seene thee, wouldest thou regard such a loue as this? No surely,
as that there could be no more for a day or two, but presently afterwards, he is as strange as if he had never seen thee, Wouldst thou regard such a love as this? No surely,
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but as wee use to doe with franticke men, though that they be sober for a while,
but as we use to do with frantic men, though that they be Sobrium for a while,
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yet we reckon them franticke, because they are more constantly franticke, such account doth the Lord make of such,
yet we reckon them frantic, Because they Are more constantly frantic, such account does the Lord make of such,
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as doe love him by fitts and by flashes.
as do love him by fitts and by flashes.
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But you will say, who is there that is alwayes at the same stay? It is true my brethren, I deny not but that the best of the Saints have their loue some times in the full tide, But you will say, who is there that is always At the same stay? It is true my brothers, I deny not but that the best of the Saints have their love Some times in the full tide,
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and some times in the lowest ebb; but you must knowe that there is a great deale of difference betweene these degrees,
and Some times in the lowest ebb; but you must know that there is a great deal of difference between these Degrees,
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and that loue, that is as the morning dew & presently dryed up againe, therefore you must alwayes remember, that this must be added to that that formerly hath been spoken, that ye must be rooted and grounded in loue.
and that love, that is as the morning due & presently dried up again, Therefore you must always Remember, that this must be added to that that formerly hath been spoken, that you must be rooted and grounded in love.
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You will say how shall we doe that? Remember but these two things.
You will say how shall we do that? remember but these two things.
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Labour to be rooted and grounded in Faith, and then you shall be rooted and grounded in love, as in that place I named before in Ephes. 3.17.
Labour to be rooted and grounded in Faith, and then you shall be rooted and grounded in love, as in that place I nam before in Ephesians 3.17.
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he prayeth that Christ may dwell in their hearts by Faith, that so being rooted and grounded in love, they may comprehend &c. Let a man consider well upon what ground he hath perswaded himselfe of the Lords favour and loue to him, let him not build upon a hollowe sandie foundation,
he Prayeth that christ may dwell in their hearts by Faith, that so being rooted and grounded in love, they may comprehend etc. Let a man Consider well upon what ground he hath persuaded himself of the lords favour and love to him, let him not built upon a hollow sandy Foundation,
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but let him build the assurance of his salvation upon a rock, that is, let him examine his grounds to the bottome, let him search it well, let him consider all the objections that may be made against his assurance,
but let him built the assurance of his salvation upon a rock, that is, let him examine his grounds to the bottom, let him search it well, let him Consider all the objections that may be made against his assurance,
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and not giue over till he be fully convinced, that the Lord his heart is perfect with him,
and not give over till he be Fully convinced, that the Lord his heart is perfect with him,
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and when he is thus rooted and grounded in faith, he will likewise be rooted and grounded in loue.
and when he is thus rooted and grounded in faith, he will likewise be rooted and grounded in love.
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Againe, remember to pitch your loue upon the person;
Again, Remember to pitch your love upon the person;
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not to loue him for by-respects for other matters, but set your eye upon the very person of Christ, to behold him in his glory, in his purenesse, in his attributes, in all his excellencies, not to love him for by-respects for other matters, but Set your eye upon the very person of christ, to behold him in his glory, in his pureness, in his attributes, in all his excellencies,
xx pc-acp vvi pno31 p-acp n2 p-acp j-jn n2, cc-acp vvb po22 n1 p-acp dt j n1 pp-f np1, pc-acp vvi pno31 p-acp po31 n1, p-acp po31 n1, p-acp po31 n2, p-acp d po31 n2,
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and so to loue him, for that will continue;
and so to love him, for that will continue;
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for if you loue the Lord because he deals wel with you, because you haue hope he will saue you,
for if you love the Lord Because he deals well with you, Because you have hope he will save you,
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because you have escaped such and such judgements through his providence, if any of these bee the ground of your love, these are mutable;
Because you have escaped such and such Judgments through his providence, if any of these be the ground of your love, these Are mutable;
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but if you love him for himselfe, because of that amiablenesse that is in him; for my brethren, hee is the same, there is no shadow of change in him.
but if you love him for himself, Because of that amiableness that is in him; for my brothers, he is the same, there is no shadow of change in him.
cc-acp cs pn22 vvb pno31 p-acp px31, c-acp pp-f d n1 cst vbz p-acp pno31; c-acp po11 n2, pns31 vbz dt d, a-acp vbz dx n1 pp-f n1 p-acp pno31.
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Therefore if you love him thus, your love will be constant;
Therefore if you love him thus, your love will be constant;
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this was the case of Iob, his love was right, he loved the very person of God,
this was the case of Job, his love was right, he loved the very person of God,
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therefore hee was willing to take good and evill at the hand of God, and yet his love remained sure:
Therefore he was willing to take good and evil At the hand of God, and yet his love remained sure:
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take another man that hath not knowne God, that is not acquainted with him, it may be when the Lord hath brought him into prosperity, he will forget the Lord,
take Another man that hath not known God, that is not acquainted with him, it may be when the Lord hath brought him into Prosperity, he will forget the Lord,
vvb j-jn n1 cst vhz xx vvn np1, cst vbz xx vvn p-acp pno31, pn31 vmb vbi c-crq dt n1 vhz vvn pno31 p-acp n1, pns31 vmb vvi dt n1,
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as Demas embraced the present world, the prosperity of such a man drawes him from God.
as Demas embraced the present world, the Prosperity of such a man draws him from God.
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Another man, when persecutions and trialls come, he forsakes the Lord, because indeede he pitched not his love upon his person,
another man, when persecutions and trials come, he forsakes the Lord, Because indeed he pitched not his love upon his person,
j-jn n1, c-crq n2 cc n2 vvb, pns31 vvz dt n1, c-acp av pns31 vvd xx po31 n1 p-acp po31 n1,
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therefore hee loves him not constantly. But to goe on. The next is that property ye shall finde in the 1 Thess 1.3.
Therefore he loves him not constantly. But to go on. The next is that property you shall find in the 1 Thess 1.3.
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Diligent loue: that is the last which I will name to you, I say, it must be a diligent love wherewith you love the Lord, Diligent love: that is the last which I will name to you, I say, it must be a diligent love wherewith you love the Lord,
j n1: cst vbz dt ord r-crq pns11 vmb vvi p-acp pn22, pns11 vvb, pn31 vmb vbi dt j n1 c-crq pn22 vvb dt n1,
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and not an idle and negligent love, not a love that is in shew onely, but a love that is operative, for that God requires.
and not an idle and negligent love, not a love that is in show only, but a love that is operative, for that God requires.
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You will say, wherein should our love be diligent.
You will say, wherein should our love be diligent.
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I answer, you must be diligent in preparing for the Lords comming, that you may receive the King of glorie, that he may enter into your hearts, I answer, you must be diligent in preparing for the lords coming, that you may receive the King of glory, that he may enter into your hearts,
pns11 vvb, pn22 vmb vbi j p-acp vvg p-acp dt n2 vvg, cst pn22 vmb vvi dt n1 pp-f n1, cst pns31 vmb vvi p-acp po22 n2,
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for there is a diligence of love in that;
for there is a diligence of love in that;
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to doe as Iohn Baptist came to doe, to prepare the way of the Lord, what was that? To bring downe the mountaines,
to do as John Baptist Come to do, to prepare the Way of the Lord, what was that? To bring down the Mountains,
pc-acp vdi c-acp np1 np1 vvd pc-acp vdi, p-acp vvb dt n1 pp-f dt n1, r-crq vbds d? p-acp vvi a-acp dt n2,
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and to raise up the valleyes, that is, those high thoughts, those high lusts that stand in opposition against the Lord, that barre the doore against him, that will not let him enter into your hearts, bring downe those mountaines:
and to raise up the valleys, that is, those high thoughts, those high Lustiest that stand in opposition against the Lord, that bar the door against him, that will not let him enter into your hearts, bring down those Mountains:
cc pc-acp vvi a-acp dt n2, cst vbz, d j n2, d j n2 cst vvb p-acp n1 p-acp dt n1, cst vvb dt n1 p-acp pno31, cst vmb xx vvi pno31 vvi p-acp po22 n2, vvb a-acp d n2:
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againe, the valleyes must be raised up, that God may come and dwell in your hearts;
again, the valleys must be raised up, that God may come and dwell in your hearts;
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the diligence of love is shewed in opening to the Lord when hee knockes, that when a thing shall be suggested to you, it is for the Lords advantage to embrace it,
the diligence of love is showed in opening to the Lord when he knocks, that when a thing shall be suggested to you, it is for the lords advantage to embrace it,
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for it is the nature of true love, it enlargeth and wideneth the heart.
for it is the nature of true love, it enlarges and wideneth the heart.
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Againe, love is diligent in adorning it selfe, and beautifying the soule for the approach of the lover, such is this love that wee speake of, it will make you make your selves new creatures;
Again, love is diligent in adorning it self, and beautifying the soul for the approach of the lover, such is this love that we speak of, it will make you make your selves new creatures;
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expresse your diligence therefore in labouring to adorne your hearts with graces that the Lord may take a delight to dwell in you;
express your diligence Therefore in labouring to adorn your hearts with graces that the Lord may take a delight to dwell in you;
vvb po22 n1 av p-acp vvg pc-acp vvi po22 n2 p-acp n2 cst dt n1 vmb vvi dt n1 pc-acp vvi p-acp pn22;
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be diligent also in cleansing your selves from all pollution of flesh and spirit, that when the Lord commeth hee may finde no sluttish corner within you, for the Lord hateth these:
be diligent also in cleansing your selves from all pollution of Flesh and Spirit, that when the Lord comes he may find no sluttish corner within you, for the Lord hates these:
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As the Israelites were to goe with a paddle, and cover every filthy thing, because, saith the text, The Lord walketh among you, so must we doe, keepe our hearts cleane if wee will have the Lord delight to dwell with us, we must be diligent to remove out of his sight whatsoever he hateth.
As the Israelites were to go with a paddle, and cover every filthy thing, Because, Says the text, The Lord walks among you, so must we do, keep our hearts clean if we will have the Lord delight to dwell with us, we must be diligent to remove out of his sighed whatsoever he hates.
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Lastly, wee must be diligent in keeping his commands; Lastly, we must be diligent in keeping his commands;
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wilt thou say thou lovest God, and yet doest disobey him and rebellest against him from day to day? The Lord careth for no such love,
wilt thou say thou Lovest God, and yet dost disobey him and rebellest against him from day to day? The Lord Careth for no such love,
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for indeede love cannot be otherwise judged of than in obeying:
for indeed love cannot be otherwise judged of than in obeying:
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to say thou lovest him, and keepest not his commands, it is but a dead love,
to say thou Lovest him, and Keepest not his commands, it is but a dead love,
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and a picture of love, it is not love indeede, it is but as the Apostle saith, to doe it in word, and not in truth;
and a picture of love, it is not love indeed, it is but as the Apostle Says, to do it in word, and not in truth;
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for when you love him in deede, you doe the things he would have you to doe:
for when you love him in deed, you do the things he would have you to do:
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Therefore so much diligence in keeping his commands, so much love, he that doeth most loveth most.
Therefore so much diligence in keeping his commands, so much love, he that doth most loves most.
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And so you see the conditions that are required in this love, what a kinde of love it is that God will have at your hands,
And so you see the conditions that Are required in this love, what a kind of love it is that God will have At your hands,
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or else he will not take it of you.
or Else he will not take it of you.
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Now my brethren, there remaines but one thing more, wherewith wee will conclude this point, that is,
Now my brothers, there remains but one thing more, wherewith we will conclude this point, that is,
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now I have beene so large in shewing you what this love is, wherein you cannot blame us if we presse you to it,
now I have been so large in showing you what this love is, wherein you cannot blame us if we press you to it,
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because it is one of the greatest and most radicall vertues, faith and love, therefore we have beene the larger in describing it to you;
Because it is one of the greatest and most radical Virtues, faith and love, Therefore we have been the larger in describing it to you;
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I say now you have heard what it is, what remains but this, to shew you the great danger in not loving? and that we wil make to be the last consectary that we will draw from this doctrine:
I say now you have herd what it is, what remains but this, to show you the great danger in not loving? and that we will make to be the last consectary that we will draw from this Doctrine:
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I say, consider how dangerous a thing it is to neglect it;
I say, Consider how dangerous a thing it is to neglect it;
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the Lord you see requires it upon paine of damnation, whatsoever you have, yet notwithstanding if you have not this love, you are not in Christ, and so you shall be excluded.
the Lord you see requires it upon pain of damnation, whatsoever you have, yet notwithstanding if you have not this love, you Are not in christ, and so you shall be excluded.
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Let no man thinke that this is exaction, that it is a hard thing that the Lord requires it with this exaction:
Let no man think that this is exaction, that it is a hard thing that the Lord requires it with this exaction:
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for what is it that he requires? If hee had required of you to offer sacrifice,
for what is it that he requires? If he had required of you to offer sacrifice,
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as he did in the olde law, then the poore man might have objected, he had not where withall;
as he did in the old law, then the poor man might have objected, he had not where withal;
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if he had required us to fight battells, the weake man might have said he could not doe it, he was not able:
if he had required us to fight battles, the weak man might have said he could not do it, he was not able:
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but now young and olde, rich and poore, all can love.
but now young and old, rich and poor, all can love.
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Besides if we consider who it is that requires this love, is it not the great God of heaven and earth? is it not the Sonne? If hee had commanded thee the hardest thing in the world,
Beside if we Consider who it is that requires this love, is it not the great God of heaven and earth? is it not the Son? If he had commanded thee the Hardest thing in the world,
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if he had said, thou shalt cast thy selfe into the fire, thou shalt sacrifice children to me, you are his creatures, and you must obey him:
if he had said, thou shalt cast thy self into the fire, thou shalt sacrifice children to me, you Are his creatures, and you must obey him:
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But when he requires this onely at thy hands, to love him, is it not equall?
But when he requires this only At thy hands, to love him, is it not equal?
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Besides, when he requires this, it is for your benefit, for when you have given the Lord your hearts, the Lord gives you them againe;
Beside, when he requires this, it is for your benefit, for when you have given the Lord your hearts, the Lord gives you them again;
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even as the earth, the water it receives from the sea, it returnes it better back againe in springs and fountaines, and pure streames;
even as the earth, the water it receives from the sea, it returns it better back again in springs and fountains, and pure streams;
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so doth the Lord give you your hearts backe againe, when you have bestowed them upon him,
so does the Lord give you your hearts back again, when you have bestowed them upon him,
av vdz dt n1 vvb pn22 po22 n2 av av, c-crq pn22 vhb vvn pno32 p-acp pno31,
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and withall he gives you leave to b•stow them upon other things, to love all things that you may and ought to love,
and withal he gives you leave to b•stow them upon other things, to love all things that you may and ought to love,
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and which is good for you to love; therefore the Lord may require it upon this penalty, for he askes but his owne,
and which is good for you to love; Therefore the Lord may require it upon this penalty, for he asks but his own,
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and what hee hath deserved at thy hands, therefore it is a most reasonable and equall request.
and what he hath deserved At thy hands, Therefore it is a most reasonable and equal request.
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For what doth the Lord thy God require of thee, saith Moses, but onely that you love the Lord your God? So I say to you, what else doth the Lord your God require of you?For what does the Lord thy God require of thee, Says Moses, but only that you love the Lord your God? So I say to you, what Else does the Lord your God require of you?
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But againe know this, that as it is a command full of equity and reasonablenes, so the danger is the greater if you doe it it not; But again know this, that as it is a command full of equity and reasonableness, so the danger is the greater if you do it it not;
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and what that is I will shew you but by one place, that is, 1 Cor. 16.22. Cursed is hee that loves not the Lord Iesus, yea let him be had in execration to the death:
and what that is I will show you but by one place, that is, 1 Cor. 16.22. Cursed is he that loves not the Lord Iesus, yea let him be had in execration to the death:
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That is the place I would have you consider, that now when you have beene acquainted with this whole doctrine of love, you might know the danger of not performing and doing it;
That is the place I would have you Consider, that now when you have been acquainted with this Whole Doctrine of love, you might know the danger of not performing and doing it;
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whosoever loues not the Lord Iesus, let him be Anathema Maranatha, he curseth him in two languages, to shew that it is a peremptory curse.
whosoever loves not the Lord Iesus, let him be Anathema Maranatha, he Curseth him in two languages, to show that it is a peremptory curse.
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6407
But what is that to be cursed?
But what is that to be cursed?
cc-acp q-crq vbz d pc-acp vbi vvn?
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6408
My brethren, to be cursed is to be separated, to be set apart or appointed unto evill, My brothers, to be cursed is to be separated, to be Set apart or appointed unto evil,
po11 n2, pc-acp vbi vvn vbz pc-acp vbi vvn, pc-acp vbi vvn av cc vvn p-acp j-jn,
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so that all that love not the Lord Iesus, they are men separated and set apart to evill,
so that all that love not the Lord Iesus, they Are men separated and Set apart to evil,
av cst d cst vvb xx dt n1 np1, pns32 vbr n2 vvn cc vvn av p-acp j-jn,
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so that no man may meddle with them, no man may touch them to doe them good,
so that no man may meddle with them, no man may touch them to do them good,
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as the Saints and those that love the Lord they are set apart that no man may touch them for hurt;
as the Saints and those that love the Lord they Are Set apart that no man may touch them for hurt;
c-acp dt n2 cc d cst vvb dt n1 pns32 vbr vvn av cst dx n1 vmb vvi pno32 p-acp n1;
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so it is here, when a man is cursed, the meaning is this, he is set apart, secluded from all good things, that none are to meddle with him, hee is set apart for evill, all things shall concurre together to doe him hurt;
so it is Here, when a man is cursed, the meaning is this, he is Set apart, secluded from all good things, that none Are to meddle with him, he is Set apart for evil, all things shall concur together to do him hurt;
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(23) sermon (DIV2)
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this is when the Lord curseth any man, and this is the case of every man that loves not the Lord Iesus.
this is when the Lord Curseth any man, and this is the case of every man that loves not the Lord Iesus.
d vbz c-crq dt n1 vvz d n1, cc d vbz dt n1 pp-f d n1 cst vvz xx dt n1 np1.
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6414
Our businesse when we preach the Gospell is but to offer the Lord Iesus to you, that is all that we have to doe;
Our business when we preach the Gospel is but to offer the Lord Iesus to you, that is all that we have to do;
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and all that you have to doe that heare us, is to take Iesus Christ, to beleeve in him, to love him:
and all that you have to do that hear us, is to take Iesus christ, to believe in him, to love him:
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Now saith the Lord, if you will not doe this, if you will not love him, every such one let him be accursed.
Now Says the Lord, if you will not do this, if you will not love him, every such one let him be accursed.
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Now when the Lord shall curse a man, as Isaac said, I have blessed him, and he shall be blessed:
Now when the Lord shall curse a man, as Isaac said, I have blessed him, and he shall be blessed:
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So whom the Lord curseth, he shall be cursed, and it is a fearefull thing if you consider it;
So whom the Lord Curseth, he shall be cursed, and it is a fearful thing if you Consider it;
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and therefore wee will a little open it, and shew you wherein this curse consists:
and Therefore we will a little open it, and show you wherein this curse consists:
cc av pns12 vmb dt j j pn31, cc vvb pn22 c-crq d n1 vvz:
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Which I urge the more, because it is an usuall thing among men, when they come to consider their sinnes in particular, wherewith they have provoked God to anger, they looke upon this or that grosse sinne,
Which I urge the more, Because it is an usual thing among men, when they come to Consider their Sins in particular, wherewith they have provoked God to anger, they look upon this or that gross sin,
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(23) sermon (DIV2)
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but this defect and omission of love they scarce put into the number of their sinnes.
but this defect and omission of love they scarce put into the number of their Sins.
cc-acp d n1 cc n1 pp-f n1 pns32 av-j vvd p-acp dt n1 pp-f po32 n2.
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But that you may know now what it is not to love him, you may consider by the greatnesse of the punishment,
But that you may know now what it is not to love him, you may Consider by the greatness of the punishment,
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and that you see here is a curse:
and that you see Here is a curse:
cc cst pn22 vvb av vbz dt n1:
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Now that you may know what this curse is, know that it consists in these foure things. Now that you may know what this curse is, know that it consists in these foure things.
av cst pn22 vmb vvi r-crq d n1 vbz, vvb cst pn31 vvz p-acp d crd n2.
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First it consists in this, hee shall be separated from grace and goodnesse, from holinesse;
First it consists in this, he shall be separated from grace and Goodness, from holiness;
ord pn31 vvz p-acp d, pns31 vmb vbi vvn p-acp n1 cc n1, p-acp n1;
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and this is the curse upon his soule in this respect, in regard of exclusion from grace, which is to the soule as an obstruction in the liver is to the body,
and this is the curse upon his soul in this respect, in regard of exclusion from grace, which is to the soul as an obstruction in the liver is to the body,
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as a theefe in the candle is to the candle, which causeth it to waste and consume, and weare away;
as a thief in the candle is to the candle, which Causes it to waste and consume, and wear away;
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so it is in this curse, when God shall lay it upon the soule of any man, he shall not thrive in grace, his inward man shall not prosper at all, he shall be still in the wearing hand,
so it is in this curse, when God shall lay it upon the soul of any man, he shall not thrive in grace, his inward man shall not prosper At all, he shall be still in the wearing hand,
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& the Lord shall take away from him that which hee seemes to have;
& the Lord shall take away from him that which he seems to have;
cc dt n1 vmb vvi av p-acp pno31 d r-crq pns31 vvz pc-acp vhi;
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when the Lord shall say to thee as to the figtree, Never fruit grow more on thee, that is a fearefull curse,
when the Lord shall say to thee as to the Fig tree, Never fruit grow more on thee, that is a fearful curse,
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when the Lord shall curse, and say to a man, though thou hast some leaves upon thee, there are some things that seeme to be good in thee,
when the Lord shall curse, and say to a man, though thou hast Some leaves upon thee, there Are Some things that seem to be good in thee,
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yet because thou hast not love, never fruite shall grow upon thee more.
yet Because thou hast not love, never fruit shall grow upon thee more.
av c-acp pns21 vh2 xx n1, av-x n1 vmb vvi p-acp pno21 av-dc.
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What a curse is it thinke you that shall make the soule of a man to wither,
What a curse is it think you that shall make the soul of a man to wither,
q-crq dt n1 vbz pn31 vvb pn22 cst vmb vvi dt n1 pp-f dt n1 pc-acp vvi,
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as the figtree withered after the speech of Christ, that is, when every thing shall drive a man off from that which is good,
as the Fig tree withered After the speech of christ, that is, when every thing shall drive a man off from that which is good,
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and carry him on to destruction;
and carry him on to destruction;
cc vvi pno31 a-acp p-acp n1;
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whatsoever befalleth him in poverty, in prosperity, riches, and friends or enemies, every thing shall breed his hurt:
whatsoever befalls him in poverty, in Prosperity, riches, and Friends or enemies, every thing shall breed his hurt:
r-crq vvz pno31 p-acp n1, p-acp n1, n2, cc n2 cc n2, d n1 vmb vvi po31 n1:
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hee shall have riches when he is most ready to abuse them, he shall have adversity then when it is worst for him to be in adversity, that shall be to him as the lopping of trees out of season;
he shall have riches when he is most ready to abuse them, he shall have adversity then when it is worst for him to be in adversity, that shall be to him as the lopping of trees out of season;
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6438
hee shall be as an unthrifty sonne, set him to a trade in the Citty, there he goes downe the winde, put him to husbandry in the Country, that thrives not with him;
he shall be as an unthrifty son, Set him to a trade in the city, there he Goes down the wind, put him to Husbandry in the Country, that thrives not with him;
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such is the case of every one that loves not Christ.
such is the case of every one that loves not christ.
d vbz dt n1 pp-f d crd cst vvz xx np1.
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So my brethren, when Christ is preached to you, when you will not receive the doctrine,
So my brothers, when christ is preached to you, when you will not receive the Doctrine,
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but refuse it, you see the doome here, saith the Apostle, let him be accursed;
but refuse it, you see the doom Here, Says the Apostle, let him be accursed;
cc-acp vvb pn31, pn22 vvb dt n1 av, vvz dt n1, vvb pno31 vbi vvn;
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this causeth men to goe away from the Lord, Because they receive not the love of the truth, therefore he gives them up to beleeve lies,
this Causes men to go away from the Lord, Because they receive not the love of the truth, Therefore he gives them up to believe lies,
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because that men receive not Christ in the love of the Gospell, hee gives them up to a reprobate sense, from one degree to another, till there be no remedy.
Because that men receive not christ in the love of the Gospel, he gives them up to a Reprobate sense, from one degree to Another, till there be no remedy.
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We see by experience, are there not many that are given up to the sinne of drinking and idlenesse,
We see by experience, Are there not many that Are given up to the sin of drinking and idleness,
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and company-keeping, and others, to other sinnes;
and Company-keeping, and Others, to other Sins;
cc j, cc n2-jn, p-acp j-jn n2;
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you see many plod on in an olde tracke of sinne, some lying a long time in a dead sottish course,
you see many plod on in an old track of sin, Some lying a long time in a dead sottish course,
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so as the most powerfull ministery in the world will not stirre them, which is an evidence that the Lord hath cursed such,
so as the most powerful Ministry in the world will not stir them, which is an evidence that the Lord hath cursed such,
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therefore the ministry can doe them no good. And this is the first curse upon men that love not the Lord Iesus.
Therefore the Ministry can do them no good. And this is the First curse upon men that love not the Lord Iesus.
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But perhaps thou regardest not this curse because thou regardest not grace and holinesse from which it sequestreth thee, but yet there is another branch of it, thou shalt be separated from the presence of the Lord, that is, from the joy, from the influence, from the protection of God;
But perhaps thou regardest not this curse Because thou regardest not grace and holiness from which it sequestereth thee, but yet there is Another branch of it, thou shalt be separated from the presence of the Lord, that is, from the joy, from the influence, from the protection of God;
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and this is a very fearfull curse.
and this is a very fearful curse.
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6451
You know what it was to Cain in the fourth of Genesis, when the Lord had cursed him, saith he, I am hid from thy face:
You know what it was to Cain in the fourth of Genesis, when the Lord had cursed him, Says he, I am hid from thy face:
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that was the great curse that was laid upon him, of which he was most sensible that he was separated from the presence of the Lord.
that was the great curse that was laid upon him, of which he was most sensible that he was separated from the presence of the Lord.
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And my brethren, this is no small thing, because God is the God of all comfort, and to be separated from his presence is the worst thing that can befall us in this life:
And my brothers, this is no small thing, Because God is the God of all Comfort, and to be separated from his presence is the worst thing that can befall us in this life:
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It was Sauls case, when the Lord had once cast him off, he was separate from the presence of God,
It was Saul's case, when the Lord had once cast him off, he was separate from the presence of God,
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so that when he came to aske counsell, the Lord would answer him no more, hee would have no more to doe with him:
so that when he Come to ask counsel, the Lord would answer him no more, he would have no more to do with him:
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you know how fearefull and how bitter this was to Saul. On the other side, see how much Moses magnifies this presence of God;
you know how fearful and how bitter this was to Saul. On the other side, see how much Moses Magnifies this presence of God;
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Lord, saith he, if thou goe not with us, carry us not hence: Lord, Says he, if thou go not with us, carry us not hence:
n1, vvz pns31, cs pns21 vvb xx p-acp pno12, vvb pno12 xx av:
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6458
as if the presence of God were the greatest comfort in the world, as indeede it is.
as if the presence of God were the greatest Comfort in the world, as indeed it is.
c-acp cs dt n1 pp-f np1 vbdr dt js n1 p-acp dt n1, c-acp av pn31 vbz.
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This is another thing wherein ye shall be cursed.
This is Another thing wherein you shall be cursed.
d vbz j-jn n1 c-crq pn22 vmb vbi vvn.
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Againe, there is yet another branch of it, yee shall not onely be separated from grace, Again, there is yet Another branch of it, ye shall not only be separated from grace,
av, pc-acp vbz av j-jn n1 pp-f pn31, pn22 vmb xx av-j vbi vvn p-acp n1,
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and from the presence of the Lord, but there shall be a curse upon your outward estate.
and from the presence of the Lord, but there shall be a curse upon your outward estate.
cc p-acp dt n1 pp-f dt n1, cc-acp a-acp vmb vbi dt n1 p-acp po22 j n1.
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It is said of Cain in the same chapter, Thou shalt be cursed from the earth:
It is said of Cain in the same chapter, Thou shalt be cursed from the earth:
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6463
it may be many that heare of being cursed from grace, and of separation from the presence of the Lord, are of that minde that they care not for it, that they regard it not;
it may be many that hear of being cursed from grace, and of separation from the presence of the Lord, Are of that mind that they care not for it, that they regard it not;
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it may be you care not to be cursed from heaven:
it may be you care not to be cursed from heaven:
pn31 vmb vbi pn22 vvb xx pc-acp vbi vvn p-acp n1:
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6465
but to be cursed from the earth is that which goes neere to you, and that is a thing which the most earthly-minded man in the world is sensible of.
but to be cursed from the earth is that which Goes near to you, and that is a thing which the most earthly-minded man in the world is sensible of.
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Now you must know that whosoever loves not the Lord Iesus shall be cursed from the earth, that is, there shall be a curse upon you in all earthly things, in all things that belong to this present life whatsoever they are.
Now you must know that whosoever loves not the Lord Iesus shall be cursed from the earth, that is, there shall be a curse upon you in all earthly things, in all things that belong to this present life whatsoever they Are.
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But you will say, wee see it quite otherwise, we see such men as they, described to be men that abound in outward wealth, in outward blessings. But you will say, we see it quite otherwise, we see such men as they, described to be men that abound in outward wealth, in outward blessings.
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It may be so in outward shew, but yet there is a curse upon them notwithstanding.
It may be so in outward show, but yet there is a curse upon them notwithstanding.
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Abimelech had the kingdome, yet there was a curse that never ceased till hee was rooted out of the kingdome: Abimelech had the Kingdom, yet there was a curse that never ceased till he was rooted out of the Kingdom:
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The Israelites had the quailes, but yet there was a curse with them: Ahab had the vineyard, but it was a curse to him.
The Israelites had the quails, but yet there was a curse with them: Ahab had the vineyard, but it was a curse to him.
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So all these things that are of themselves blessings and mercies in their owne nature,
So all these things that Are of themselves blessings and Mercies in their own nature,
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yet if the Lord will mingle them with a curse, yee shall finde no ease from them at all:
yet if the Lord will mingle them with a curse, ye shall find no ease from them At all:
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and this is a thing that is well knowne by experience, if the hearts of men will speake what they know.
and this is a thing that is well known by experience, if the hearts of men will speak what they know.
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This is the case of those that love not the Lord, The earth shall not give her increase, you shall not have that sound comfort, that sweetnesse, that influence of comfort from earthly blessings,
This is the case of those that love not the Lord, The earth shall not give her increase, you shall not have that found Comfort, that sweetness, that influence of Comfort from earthly blessings,
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though you have the creatures about you which naturally have blessings in them, yet they shall not give downe that milke for your comfort, you shall not be satisfied with them, you shall see a constant emptinesse in them, they shall be to you as the shell without the kernell;
though you have the creatures about you which naturally have blessings in them, yet they shall not give down that milk for your Comfort, you shall not be satisfied with them, you shall see a constant emptiness in them, they shall be to you as the shell without the kernel;
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and so much more shall ye be miserable, because ye shall finde the least comfort in them when you most expect it:
and so much more shall you be miserable, Because you shall find the least Comfort in them when you most expect it:
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the Lord meetes thus with those that love him not in earthly blessings.
the Lord meets thus with those that love him not in earthly blessings.
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But last of all, there is one branch of this curse which exceedes all the rest, that is the eternall curse that shall be upon men for ever:
But last of all, there is one branch of this curse which exceeds all the rest, that is the Eternal curse that shall be upon men for ever:
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while yee live here in this life there is a certaine shew, a certaine twilight of comfort that the Lord sometimes affords even to evill men;
while ye live Here in this life there is a certain show, a certain twilight of Comfort that the Lord sometime affords even to evil men;
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but then there shall be a perfect midnight, then the Sunne of comfort shall set upon you altogether and rise no more:
but then there shall be a perfect midnight, then the Sun of Comfort shall Set upon you altogether and rise no more:
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in that day, saith the Apostle, it shall be the day of the manifestation of the just wrath of God:
in that day, Says the Apostle, it shall be the day of the manifestation of the just wrath of God:
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in that day when the Lord shall open the treasures of his wrath, those which have beene so long time a gathering.
in that day when the Lord shall open the treasures of his wrath, those which have been so long time a gathering.
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While wee live here the clouds of Gods indignation are but gathering, then they shall grow thicke and blacke,
While we live Here the Clouds of God's Indignation Are but gathering, then they shall grow thick and black,
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and fasten upon you to the uttermost, then all the great deepes shall be broken up,
and fasten upon you to the uttermost, then all the great deeps shall be broken up,
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then the flood-gates of Gods judgements shall prevaile and overflow you;
then the floodgates of God's Judgments shall prevail and overflow you;
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that case shall be yours at that time, and this is a time which is to be considered by you now: in Eccles. 1.7. Remember the dayes of darknesse, for they are many.
that case shall be yours At that time, and this is a time which is to be considered by you now: in Eccles. 1.7. remember the days of darkness, for they Are many.
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My brethren, eternity is an other thing than wee consider it to be while wee live in this world. In Psal. 78.38. The Lord called backe his wrath, and stirred not up all his indignation, but at that time the Lord shall stirre up all his wrath;
My brothers, eternity is an other thing than we Consider it to be while we live in this world. In Psalm 78.38. The Lord called back his wrath, and stirred not up all his Indignation, but At that time the Lord shall stir up all his wrath;
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yee doe here but sippe of this cup, but then yee shall drinke up the dreggs of it for ever.
ye do Here but sip of this cup, but then ye shall drink up the dregs of it for ever.
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This shall be the case of those that love not the Lord.
This shall be the case of those that love not the Lord.
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But you will say, this is afarre off, and therefore the lesse terrible, it is not neere at hand.
But you will say, this is afar off, and Therefore the less terrible, it is not near At hand.
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Well, though this curse in which wee have shewed these foure branches, be not presently executed, Well, though this curse in which we have showed these foure branches, be not presently executed,
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yet remember this, that when we preach the Gospell to you, as we doe from day to day,
yet Remember this, that when we preach the Gospel to you, as we do from day to day,
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and are still offering you Christ, beseeching you to come in, and take him and love him,
and Are still offering you christ, beseeching you to come in, and take him and love him,
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but yet you will not, know that there is a thunderbolt alwayes following this lightening:
but yet you will not, know that there is a thunderbolt always following this lightning:
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when Iohn Baptist came and preached the Gospell, hee tells them presently of the curse that ws to follow:
when John Baptist Come and preached the Gospel, he tells them presently of the curse that us to follow:
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You doe not know the time when the Lord will execute this curse; Cain was cursed many yeares before he died:
You do not know the time when the Lord will execute this curse; Cain was cursed many Years before he died:
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and so Saul, when the Lord had rejected him, and had made a separation between God and him, (for a curse is but a separation,
and so Saul, when the Lord had rejected him, and had made a separation between God and him, (for a curse is but a separation,
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when a man is cast aside and set apart for such a purpose, so Saul was set apart for evill) yet hee reigned many yeares after, notwithstanding hee was under the curse.
when a man is cast aside and Set apart for such a purpose, so Saul was Set apart for evil) yet he reigned many Years After, notwithstanding he was under the curse.
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So those that the Lord sware in his wrath they should not enter into his rest, there was a curse upon them,
So those that the Lord sware in his wrath they should not enter into his rest, there was a curse upon them,
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yet they lived many yeares in the wildernesse:
yet they lived many Years in the Wilderness:
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Therefore though the execution be not presently, and though thou be in prosperity for the present,
Therefore though the execution be not presently, and though thou be in Prosperity for the present,
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yet it is but Cains prosperity, though he had his life continued, yet the curse lay upon him notwithstanding;
yet it is but Cains Prosperity, though he had his life continued, yet the curse lay upon him notwithstanding;
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therefore I say take heede of refusing and deferring, lest he sweare in his wrath that ye shall not enter into his rest;
Therefore I say take heed of refusing and deferring, lest he swear in his wrath that you shall not enter into his rest;
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it is a dangerous thing to refuse the Lord Iesus when hee is offered the first, second, third and fourth time,
it is a dangerous thing to refuse the Lord Iesus when he is offered the First, second, third and fourth time,
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and still you will not come in, take heede and remember that speech of the Apostle that we named to you, Whosoever loveth not the Lord Iesus let him be accursed.
and still you will not come in, take heed and Remember that speech of the Apostle that we nam to you, Whosoever loves not the Lord Iesus let him be accursed.
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When the Apostle looked upon the men to whom hee had preached and written, you Corinthians to whom the Gospell hath beene plentifully preached and made knowne, those among you that have heard me,
When the Apostle looked upon the men to whom he had preached and written, you Corinthians to whom the Gospel hath been plentifully preached and made known, those among you that have herd me,
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and have beene made acquainted with this doctrine of the freenesse of Gods offering grace to you,
and have been made acquainted with this Doctrine of the freeness of God's offering grace to you,
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if you will not take Christ in good earnest, if you will not love him, let such a man be accursed:
if you will not take christ in good earnest, if you will not love him, let such a man be accursed:
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and brethren S. Paul was stirred up by the Spirit of God to pronounce this curse.
and brothers S. Paul was stirred up by the Spirit of God to pronounce this curse.
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So I say, let these words continue in your mindes, that whosoever loves not the Lord Iesus let him be Anathema Maranatha ;
So I say, let these words continue in your minds, that whosoever loves not the Lord Iesus let him be Anathema Maranatha;
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and he that hath eares to heare let him heare what the Spirit saith:
and he that hath ears to hear let him hear what the Spirit Says:
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for happy and blessed are those that love the Lord Iesus, but miserable and cursed are those that doe not love him. FINIS.
for happy and blessed Are those that love the Lord Iesus, but miserable and cursed Are those that do not love him. FINIS.
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THE EIGHTH SERMON. GALAT. 5.6.
THE EIGHTH SERMON. GALATIANS. 5.6.
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For in Iesus Christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by Love.
For in Iesus christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which works by Love.
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HAVING spoken of faith and love, it remaines that we adde to them good workes, for which wee will goe no further than this Text, wee cannot have a fitter;
HAVING spoken of faith and love, it remains that we add to them good works, for which we will go no further than this Text, we cannot have a fitter;
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for, saith the Apostle, when you come to have to doe with Christ Iesus, to be ingrafted into him, to make your selves first acceptable to God through him, all the workes you can doe are nothing, they are no more than the omission of them, circumcision is the same with uncircumcision:
for, Says the Apostle, when you come to have to do with christ Iesus, to be ingrafted into him, to make your selves First acceptable to God through him, all the works you can do Are nothing, they Are not more than the omission of them, circumcision is the same with uncircumcision:
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But what is of moment then? Faith (saith hee:) But what faith must that be? Such a faith as begets love:
But what is of moment then? Faith (Says he:) But what faith must that be? Such a faith as begets love:
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And what love must that be? Such a love as sets you on worke: so that you have a chaine here consisting of these three linkes;
And what love must that be? Such a love as sets you on work: so that you have a chain Here consisting of these three links;
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faith which when it is right will beget love, and love when it is right will set you on worke; faith which workes by love.
faith which when it is right will beget love, and love when it is right will Set you on work; faith which works by love.
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So the point we will deliver to you out of these words shall be this:
So the point we will deliver to you out of these words shall be this:
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That we are to be judged not onely by our faith and love, but also by our workes, that no man hath faith and love, that none are new creatures, that none have sincerity, but workes will follow. That we Are to be judged not only by our faith and love, but also by our works, that no man hath faith and love, that none Are new creatures, that none have sincerity, but works will follow.
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this is a point which I doe not meane to handle at large as we have done the other,
this is a point which I do not mean to handle At large as we have done the other,
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but will endeavour to finish it at this time, and it is a very necessary point,
but will endeavour to finish it At this time, and it is a very necessary point,
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because men are ready to applaud themselves in their knowledge in their good meaning, in their honest desires,
Because men Are ready to applaud themselves in their knowledge in their good meaning, in their honest Desires,
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and in the meane time they faile in their lives and actions:
and in the mean time they fail in their lives and actions:
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therefore as those are the radicall ver•ues which indeede make up the new creature, Faith and Love, so you must know that good workes are never disjoyned from them, wheresoever there is sinceritie,
Therefore as those Are the radical ver•ues which indeed make up the new creature, Faith and Love, so you must know that good works Are never disjoined from them, wheresoever there is sincerity,
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and a new creature, good workes will follow.
and a new creature, good works will follow.
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The Scripture you know is evident in this, A good tree bringeth forth good fruite, Matth. 7. that is, it cannot be that a m•n shall have a new heart, it cannot be that a man should be regenerate,
The Scripture you know is evident in this, A good tree brings forth good fruit, Matthew 7. that is, it cannot be that a m•n shall have a new heart, it cannot be that a man should be regenerate,
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but that his workes will be also new;
but that his works will be also new;
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looke how farre the heart of any man is holy, looke how farre his heart is put into a new frame of grace, in that measure his workes will be good, and his life sanctified. In Acts 14.22. speaking of David, I have found a man after m•ne owne heart, who will doe whatsoever I will: and in Mat. 23.26. Make the inside cleane that the outside may be cleane also:
look how Far the heart of any man is holy, look how Far his heart is put into a new frame of grace, in that measure his works will be good, and his life sanctified. In Acts 14.22. speaking of David, I have found a man After m•ne own heart, who will do whatsoever I will: and in Mathew 23.26. Make the inside clean that the outside may be clean also:
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As if he should say, if the inside be right, if the heart be set right within,
As if he should say, if the inside be right, if the heart be Set right within,
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if that be well moulded, the outside will bee cleane, they cannot bee disjoyned.
if that be well moulded, the outside will be clean, they cannot be disjoined.
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If a man have a treasure within, there will be silver in his speeches and actions;
If a man have a treasure within, there will be silver in his Speeches and actions;
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but if his heart be nothing worth, his words and actions will be but meere drosse:
but if his heart be nothing worth, his words and actions will be but mere dross:
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It is the scope of that, Prov. 10.20. The words of the righteous are as fined silver, but the heart of the wicked is nothing worth: It is the scope of that, Curae 10.20. The words of the righteous Are as fined silver, but the heart of the wicked is nothing worth:
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That is, when his heart is nothing worth, his speeches and actions are nothing worth too;
That is, when his heart is nothing worth, his Speeches and actions Are nothing worth too;
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but the good man that hath his treasure in his heart, there is silver and golde in his speeches and actions, that is, they are likewise precious.
but the good man that hath his treasure in his heart, there is silver and gold in his Speeches and actions, that is, they Are likewise precious.
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Therefore let no man say he hath faith and love, and as good a heart as the best,
Therefore let no man say he hath faith and love, and as good a heart as the best,
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though his actions be not so good, though he be not so strict in his carriage;
though his actions be not so good, though he be not so strict in his carriage;
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for it cannot be my brethren.
for it cannot be my brothers.
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For first of all, if a mans heart be good, hee hath the spirit of God dwelling there:
For First of all, if a men heart be good, he hath the Spirit of God Dwelling there:
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now, saith the Apostle, 2 Tim ▪ 1.6.
now, Says the Apostle, 2 Tim ▪ 1.6.
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The spirit is not a spirit of feare, or a spirit of weaknesse, a spirit that onely makes attempts,The Spirit is not a Spirit of Fear, or a Spirit of weakness, a Spirit that only makes attempts,
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and is not able to bring things to passe; but it is a spirit of power, a spirit of a sound minde:
and is not able to bring things to pass; but it is a Spirit of power, a Spirit of a found mind:
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That is, doe not thou pretend thou meanest well and desirest well, and thinke it is sufficient,
That is, do not thou pretend thou Meanest well and Desirest well, and think it is sufficient,
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but stirre up the gift that is in thee, set thy selfe on worke, doe the actions that belong to thee in thy place,
but stir up the gift that is in thee, Set thy self on work, do the actions that belong to thee in thy place,
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and doe not say I am not able to doe it; for wee have not received a spirit that is weake, but a spirit of power:
and do not say I am not able to do it; for we have not received a Spirit that is weak, but a Spirit of power:
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the same I may say to every Christian, If ye be in Christ, yee have the spirit, which is a spirit of power.
the same I may say to every Christian, If you be in christ, ye have the Spirit, which is a Spirit of power.
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So you have it likewise, Gal. 5.25. If you live in the spirit, walke in the spirit:
So you have it likewise, Gal. 5.25. If you live in the Spirit, walk in the Spirit:
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that is, if you have so much of the spirit as to make you living men, shew it by walking in the spirit, by following the spirit, by doing that which the spirit guides you to;
that is, if you have so much of the Spirit as to make you living men, show it by walking in the Spirit, by following the Spirit, by doing that which the Spirit guides you to;
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therefore it is impossible that a man should have a right minde, but that his workes also will be good, because grace is strong: in 2 Tim. 2.1. And thou my sonne be strong in the grace received, &c. As if hee should say, grace is a strong thing, it strengthens every man that hath received it;
Therefore it is impossible that a man should have a right mind, but that his works also will be good, Because grace is strong: in 2 Tim. 2.1. And thou my son be strong in the grace received, etc. As if he should say, grace is a strong thing, it strengthens every man that hath received it;
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if thou professe thou hast received the grace of Christ to regenerate thee, to change thee,
if thou profess thou hast received the grace of christ to regenerate thee, to change thee,
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and to make thee a new creature, let that appeare by shewing thy selfe strong in thy actions, able and ready to doe every thing that belongs to thee in thy place.
and to make thee a new creature, let that appear by showing thy self strong in thy actions, able and ready to do every thing that belongs to thee in thy place.
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Indeede flesh is weake, so much flesh, so much weaknesse, for that is weake and fading, and withering, and mutable;
Indeed Flesh is weak, so much Flesh, so much weakness, for that is weak and fading, and withering, and mutable;
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it is grasse, and all the purposes of it and the desires of it are no better:
it is grass, and all the Purposes of it and the Desires of it Are no better:
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but the spirit is strong, and grace is strong, quite contrary to the flesh; as the Prophet speakes, Isa. 31.3. Yee are men and not Gods, flesh and not spirit:
but the Spirit is strong, and grace is strong, quite contrary to the Flesh; as the Prophet speaks, Isaiah 31.3. Ye Are men and not God's, Flesh and not Spirit:
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when he would shew their weaknesse, as if weaknesse were a concomitant of the flesh, and strength a concomitant of the spirit:
when he would show their weakness, as if weakness were a concomitant of the Flesh, and strength a concomitant of the Spirit:
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Therefore if you have the spirit of Christ in you, there will be strength to goe through good workes, not onely to intend them,
Therefore if you have the Spirit of christ in you, there will be strength to go through good works, not only to intend them,
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and purpose them, and resolve on them, but you will put those resolutions and purposes in execution.
and purpose them, and resolve on them, but you will put those resolutions and Purposes in execution.
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Secondly, it must needes be so, because there is a chaine betweene good workes and the inward rectitude of the heart, a chaine that cannot be disjoyned;
Secondly, it must needs be so, Because there is a chain between good works and the inward rectitude of the heart, a chain that cannot be disjoined;
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for ye shall finde that these three things alwayes goe together.
for you shall find that these three things always go together.
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First, as that indeede is the beginning of every mans renewing, there must be a knowledge, a man must be enlightened, hee must be renewed in the spirit of his minde, as the Apostle saith.
First, as that indeed is the beginning of every men renewing, there must be a knowledge, a man must be enlightened, he must be renewed in the Spirit of his mind, as the Apostle Says.
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Now if the knowledge bee right, if it bee a convicting knowledge, a sanctifying knowledge, a knowledge to purpose, it will draw on affections, it cannot chuse, they are never separated:
Now if the knowledge be right, if it be a convicting knowledge, a sanctifying knowledge, a knowledge to purpose, it will draw on affections, it cannot choose, they Are never separated:
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you are never truly enlightened by Gods spirit, but affections follow necessarily, and then if the affections be right,
you Are never truly enlightened by God's Spirit, but affections follow necessarily, and then if the affections be right,
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if knowledge draw on holy affections, love, and feare, and desires, &c. affections are the immediate principles of actions, there is no man that hath right affections, but good workes will follow:
if knowledge draw on holy affections, love, and Fear, and Desires, etc. affections Are the immediate principles of actions, there is no man that hath right affections, but good works will follow:
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so that these three are never disjoyned, sanctified knowledge draweth on holy affections, and holy affections draw on good actions:
so that these three Are never disjoined, sanctified knowledge draws on holy affections, and holy affections draw on good actions:
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as yee have it in Matth. 13.5. as ye have it in Matthew 13.5.
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Their hearts are waxed fat, and their eares are dull of hearing, and why? you shall see the chaine there, lest seeing with their eyes they should understand with their hearts, Their hearts Are waxed fat, and their ears Are dull of hearing, and why? you shall see the chain there, lest seeing with their eyes they should understand with their hearts,
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and be converted, and I should heale them: and be converted, and I should heal them:
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Marke it, if they should see with their eyes, the Lord hath given them up to judge amisse of things, that seeing they doe not see, that is, they see not to purpose, they are not convinced, they doe not judge;
Mark it, if they should see with their eyes, the Lord hath given them up to judge amiss of things, that seeing they do not see, that is, they see not to purpose, they Are not convinced, they do not judge;
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for if they did see with their eyes, that is, if they did see indeede, they would have understood with their hearts, their affections would follow in their hearts,
for if they did see with their eyes, that is, if they did see indeed, they would have understood with their hearts, their affections would follow in their hearts,
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and if they were set aright, then they would be converted, that is, their lives would be turned to God;
and if they were Set aright, then they would be converted, that is, their lives would be turned to God;
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and if these three were done he must needes heale them: but saith God, I am resolved not to heale them:
and if these three were done he must needs heal them: but Says God, I am resolved not to heal them:
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therefore they shall see as if they did not see, for these will draw on one the other.
Therefore they shall see as if they did not see, for these will draw on one the other.
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So I say, if the heart were right, if there were faith and love, good workes would follow:
So I say, if the heart were right, if there were faith and love, good works would follow:
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therefore let no man say hee hath grace, hee hath love and faith, except his life also be holy and good.
Therefore let no man say he hath grace, he hath love and faith, except his life also be holy and good.
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Lastly, wheresoever there is faith and love, there is a change of nature; Lastly, wheresoever there is faith and love, there is a change of nature;
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for you know that wheresoever they come, faith that is effectuall, and love that followeth from faith it makes a man a new creature, they are the very things wherein a new ereature consists:
for you know that wheresoever they come, faith that is effectual, and love that follows from faith it makes a man a new creature, they Are the very things wherein a new ereature consists:
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Now when a mans nature is changed, it must needes be active, for that which is naturall to a man, he doth without unevennesse, there is no inequality in his doing it, he doth it constantly, where there are naturall principles of actions, the actions flow like water from a spring:
Now when a men nature is changed, it must needs be active, for that which is natural to a man, he does without unevenness, there is no inequality in his doing it, he does it constantly, where there Are natural principles of actions, the actions flow like water from a spring:
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indeede where the nature of a man is not changed, that is, where there is onely good purposes and good desires,
indeed where the nature of a man is not changed, that is, where there is only good Purposes and good Desires,
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and no alteration of nature, there actions doe not come as water from a spring, but as water from a pompe that is forced and extorted;
and no alteration of nature, there actions do not come as water from a spring, but as water from a pomp that is forced and extorted;
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but where there is a change of nature, there is no difficultie, a man doth it with facility and with desire, it is his meate and drinke to doe the will of God.
but where there is a change of nature, there is no difficulty, a man does it with facility and with desire, it is his meat and drink to do the will of God.
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Therefore I say good workes will follow, there will be the same degree of holinesse, of rectitude in your lives, in your actions,
Therefore I say good works will follow, there will be the same degree of holiness, of rectitude in your lives, in your actions,
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as there is of grace, as there is of faith and love in your hearts.
as there is of grace, as there is of faith and love in your hearts.
c-acp pc-acp vbz pp-f n1, c-acp pc-acp vbz pp-f n1 cc n1 p-acp po22 n2.
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And this is enough to make the point plaine to you, the maine businesse will be to make use of it,
And this is enough to make the point plain to you, the main business will be to make use of it,
cc d vbz av-d pc-acp vvi dt n1 n1 p-acp pn22, dt j n1 vmb vbi pc-acp vvi n1 pp-f pn31,
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and to apply it to your selves.
and to apply it to your selves.
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And first let us make this use of it, not to content our selves with good meanings onely,
And First let us make this use of it, not to content our selves with good meanings only,
cc ord vvb pno12 vvi d n1 pp-f pn31, xx pc-acp vvi po12 n2 p-acp j n2 av-j,
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as it is the fashion of men to say, my heart is as good as yours,
as it is the fashion of men to say, my heart is as good as yours,
c-acp pn31 vbz dt n1 pp-f n2 pc-acp vvi, po11 n1 vbz a-acp j c-acp png22,
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and my meaning is as good as yours, though I be subject to infirmities, though I cannot make such a shew,
and my meaning is as good as yours, though I be Subject to infirmities, though I cannot make such a show,
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though I cannot doe so much as others doe;
though I cannot do so much as Others do;
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this is the common objection, and though men say it not constantly, yet they thinke it, otherwise they would not content themselves in such a condition as they doe.
this is the Common objection, and though men say it not constantly, yet they think it, otherwise they would not content themselves in such a condition as they do.
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But I say, deceive not your selves in this, for, my brethren, you must know that you may have good purposes and good meanings, we will not deny you that you may have these,
But I say, deceive not your selves in this, for, my brothers, you must know that you may have good Purposes and good meanings, we will not deny you that you may have these,
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and yet have no true grace;
and yet have no true grace;
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for you must know th•t good purposes and desires may arise from these two things, which every unregenerate man is capable of.
for you must know th•t good Purposes and Desires may arise from these two things, which every unregenerate man is capable of.
c-acp pn22 vmb vvi av j n2 cc n2 vmb vvi p-acp d crd n2, r-crq d j n1 vbz j pp-f.
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There may be knowledge, as you know an evill man may have knowledge of all the mysteries of salvation as well as the most holy; There may be knowledge, as you know an evil man may have knowledge of all the Mysteres of salvation as well as the most holy;
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I doe not say he hath the sanctified knowledge, but the law of God is partly written in his heart, the Lord hath taught every man somewhat.
I do not say he hath the sanctified knowledge, but the law of God is partly written in his heart, the Lord hath taught every man somewhat.
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Secondly, in an evill and unregenerate man there may be not onely knowledge, but an approbation of that which is good, they can approove that which is good, so farre they may goe; Secondly, in an evil and unregenerate man there may be not only knowledge, but an approbation of that which is good, they can approve that which is good, so Far they may go;
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(24) sermon (DIV2)
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I doe not say they can delight in it, for that is another thing, they doe not love and delight in it, that is not sutable to them, yet they may approove it.
I do not say they can delight in it, for that is Another thing, they do not love and delight in it, that is not suitable to them, yet they may approve it.
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(24) sermon (DIV2)
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Now from these two principles, to know that which is good, and to approove it, they may goe so farre as to purpose and desire to serve God, they may have good meanings,
Now from these two principles, to know that which is good, and to approve it, they may go so Far as to purpose and desire to serve God, they may have good meanings,
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(24) sermon (DIV2)
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but yet if actions follow not, if there be not reformation in their lives, if a man deny not himselfe in his beloved sinne,
but yet if actions follow not, if there be not Reformation in their lives, if a man deny not himself in his Beloved sin,
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(24) sermon (DIV2)
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if hee come not to that outward profession of holinesse that is required in Scripture,
if he come not to that outward profession of holiness that is required in Scripture,
cs pns31 vvb xx p-acp d j n1 pp-f n1 cst vbz vvn p-acp n1,
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and is seene in the lives of the Saints, he hath nothing to comfort himselfe withall;
and is seen in the lives of the Saints, he hath nothing to Comfort himself withal;
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(24) sermon (DIV2)
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these good meanings will not serve the turne.
these good meanings will not serve the turn.
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For know this, though it be true as wee see there may be actions where there is no sound heart,
For know this, though it be true as we see there may be actions where there is no found heart,
p-acp vvi d, cs pn31 vbb j c-acp pns12 vvb a-acp vmb vbi n2 c-crq pc-acp vbz dx j n1,
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as the second and third ground brought forth a kinde of fruite when there was neither of them right;
as the second and third ground brought forth a kind of fruit when there was neither of them right;
c-acp dt ord cc ord n1 vvd av dt n1 pp-f n1 c-crq pc-acp vbds dx pp-f pno32 av-jn;
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hypocrites you know may goe farre, they may make a blaze as your commets doe more than the true starres:
Hypocrites you know may go Far, they may make a blaze as your Comets do more than the true Stars:
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though this be true, that there may be abundance of good workes where there is no rightnesse and soundnesse, no sincerity, no purenesse within; though this be true, that there may be abundance of good works where there is no rightness and soundness, no sincerity, no pureness within;
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yet againe also on the other side, wheresoever there is sincerity there are good workes,
yet again also on the other side, wheresoever there is sincerity there Are good works,
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and though many times the outside be cleane when the inside is not, yet the inside is never cleane but the outside is cleane too:
and though many times the outside be clean when the inside is not, yet the inside is never clean but the outside is clean too:
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And that is the thing we must examine our selves by;
And that is the thing we must examine our selves by;
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though it be not a good rule to say I have good workes, therefore my heart is right,
though it be not a good Rule to say I have good works, Therefore my heart is right,
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yet it is a good rule to say on the other side, I want good works,
yet it is a good Rule to say on the other side, I want good works,
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therefore my heart is not right;
Therefore my heart is not right;
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except there be a generall reformation in your lives, except things be reformed that you know to be amisse.
except there be a general Reformation in your lives, except things be reformed that you know to be amiss.
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Indeede when it is not revealed to you, then there is something for you to say,
Indeed when it is not revealed to you, then there is something for you to say,
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but when you know that such a duty is to be done, that your speeches should be holy, that they should be seasoned with salt, that you ought to abstaine from sinnes of all kindes, from all appearance, that you ought not to admit any kinde of dalliance, not the least touch of any sinne;
but when you know that such a duty is to be done, that your Speeches should be holy, that they should be seasoned with salt, that you ought to abstain from Sins of all Kinds, from all appearance, that you ought not to admit any kind of dalliance, not the least touch of any sin;
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now not to set your selves with all your might to reforme this, this is a sure argument you are not right;
now not to Set your selves with all your might to reform this, this is a sure argument you Are not right;
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for if the generall frame of the heart be good, there will be a generall reformation of the life.
for if the general frame of the heart be good, there will be a general Reformation of the life.
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Therefore let no man say I purpose well, but in this particular infirmity I must be spared, to such a thing my nature is prone,
Therefore let no man say I purpose well, but in this particular infirmity I must be spared, to such a thing my nature is prove,
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and I am given to it, I cannot tell how to refraine it, and I hope it is not so great a matter;
and I am given to it, I cannot tell how to refrain it, and I hope it is not so great a matter;
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say not so, for if the heart be right, the actions will be right and unblameable.
say not so, for if the heart be right, the actions will be right and unblameable.
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For though you see sometimes a man may have a good colour from flushing and painting, For though you see sometime a man may have a good colour from flushing and painting,
c-acp cs pn22 vvb av dt n1 vmb vhi dt j n1 p-acp j-vvg cc n-vvg,
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when the constitution of the body within is but crasie and unsound;
when the constitution of the body within is but crazy and unsound;
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yet againe it is true there is never any that hath a sound and haile constitution, there is never a healthfull body but the complection is good;
yet again it is true there is never any that hath a found and hail constitution, there is never a healthful body but the complexion is good;
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the heart is never right, but you shall see it without, though you have leaves without fruit,
the heart is never right, but you shall see it without, though you have leaves without fruit,
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yet you never have fruite but there are leaves, there are actions appearing.
yet you never have fruit but there Are leaves, there Are actions appearing.
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Therefore learne to judge aright of your selves, content not your selves with good purposes, onely you see the complaint of the Scripture of the lacke of this in people.
Therefore Learn to judge aright of your selves, content not your selves with good Purposes, only you see the complaint of the Scripture of the lack of this in people.
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(24) sermon (DIV2)
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What is the reason the Lord calls for obedience rather than sacrifice? because that is the touchstone that every man is tryed by;
What is the reason the Lord calls for Obedience rather than sacrifice? Because that is the touchstone that every man is tried by;
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I am weary, saith he, of your fat of rammes, I am burdened with your sacrifices, Esay 1. The thing that I desire is that you cease to doe evill, and learne to doe well, that is the thing that the Lord lookes for at every mans hand, these outward performances are good, they must be done, I am weary, Says he, of your fat of rams, I am burdened with your Sacrifices, Isaiah 1. The thing that I desire is that you cease to do evil, and Learn to do well, that is the thing that the Lord looks for At every men hand, these outward performances Are good, they must be done,
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and these good meanings must be had, but yet that is not enough, you are not to judge your selves by that.
and these good meanings must be had, but yet that is not enough, you Are not to judge your selves by that.
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But it will be objected, that the best men have their failings, those that have a good heart, But it will be objected, that the best men have their failings, those that have a good heart,
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yet doe wee not finde them subject to infirmities as well as other men? and if this be the rule we are to be judged by, who shall be saved?
yet do we not find them Subject to infirmities as well as other men? and if this be the Rule we Are to be judged by, who shall be saved?
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To this I answer first, it is true that the most holy men may many times doe that which is ill, but it is by accident, it is when they are transported, To this I answer First, it is true that the most holy men may many times do that which is ill, but it is by accident, it is when they Are transported,
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when they are carried besides their purpose:
when they Are carried beside their purpose:
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As a man that is bound for such a place, sayling such a way, his compasse stands stil right, he alters not that, though the wind carry him violently another way, As a man that is bound for such a place, sailing such a Way, his compass Stands still right, he alters not that, though the wind carry him violently Another Way,
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yet he lookes still to the right way, that is his intent still;
yet he looks still to the right Way, that is his intent still;
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and it is knowne by this, when the winde is over, and the gust is past, he returnes againe and saileth to the haven he intended to goe to at the first:
and it is known by this, when the wind is over, and the gust is past, he returns again and saileth to the Haven he intended to go to At the First:
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So it is with all the Saints, they saile by a right compasse, their intents are still good, whensoever they doe otherwise it is by accident, it is when they are overborne by some temptation, by some passion,
So it is with all the Saints, they sail by a right compass, their intents Are still good, whensoever they do otherwise it is by accident, it is when they Are overborne by Some temptation, by Some passion,
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when they are not perfectly themselves. Againe, you must know this, that every holy man as hee hath grace in him,
when they Are not perfectly themselves. Again, you must know this, that every holy man as he hath grace in him,
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and a principle of holy actions, so he hath also flesh in him, and a principle of evill actions;
and a principle of holy actions, so he hath also Flesh in him, and a principle of evil actions;
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now that principle may sometimes prevaile and get ground of him, yea it may prevaile mightily sometimes,
now that principle may sometime prevail and get ground of him, yea it may prevail mightily sometime,
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and make him doe as evill actions as the worst man:
and make him do as evil actions as the worst man:
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For that is a true rule, a man that excelleth in grace may sometimes excell in ill doing;
For that is a true Rule, a man that excels in grace may sometime excel in ill doing;
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you must take me aright, that is, a man that hath a more impetuous spirit than another,
you must take me aright, that is, a man that hath a more impetuous Spirit than Another,
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so that none excelleth such a spirit when it is set aright, he may be as impetuous in evill-doing for a fit,
so that none excels such a Spirit when it is Set aright, he may be as impetuous in evil-doing for a fit,
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for a time, when that evill principle within him shall get the better.
for a time, when that evil principle within him shall get the better.
p-acp dt n1, c-crq d j-jn n1 p-acp pno31 vmb vvi dt jc.
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Therefore though you see a good man sometime unlike himselfe for a fit, yet it is at that time when the flesh prevailes;
Therefore though you see a good man sometime unlike himself for a fit, yet it is At that time when the Flesh prevails;
av cs pn22 vvb dt j n1 av av-j px31 p-acp dt j, av pn31 vbz p-acp d n1 c-crq dt n1 vvz;
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for now grace though it be there, yet sometimes it is laid asleepe, it is not alwayes acted:
for now grace though it be there, yet sometime it is laid asleep, it is not always acted:
p-acp av n1 cs pn31 vbb a-acp, av av pn31 vbz vvn j, pn31 vbz xx av vvn:
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As the Philosopher was wont to say, It is one thing to have knowledge, and another thing to use it alway;
As the Philosopher was wont to say, It is one thing to have knowledge, and Another thing to use it always;
c-acp dt n1 vbds j pc-acp vvi, pn31 vbz crd n1 pc-acp vhi n1, cc j-jn n1 pc-acp vvi pn31 av;
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so it is with grace, sometimes the Saints doe not use that grace and holinesse, and hence it is that they are subject to great failings;
so it is with grace, sometime the Saints do not use that grace and holiness, and hence it is that they Are Subject to great failings;
av pn31 vbz p-acp n1, av dt n2 vdb xx vvi d n1 cc n1, cc av pn31 vbz d pns32 vbr j-jn p-acp j n2-vvg;
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but I say it is by fits and by accident, the constant course of their life is right,
but I say it is by fits and by accident, the constant course of their life is right,
cc-acp pns11 vvb pn31 vbz p-acp n2 cc p-acp n1, dt j n1 pp-f po32 n1 vbz j-jn,
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because the constant frame of their heart is right.
Because the constant frame of their heart is right.
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But againe there is another objection on the other side, that evill men sometimes doe well as well as good men doe sometimes ill. But again there is Another objection on the other side, that evil men sometime do well as well as good men do sometime ill.
cc-acp av pc-acp vbz j-jn n1 p-acp dt j-jn n1, cst j-jn n2 av vdb av c-acp av c-acp j n2 vdb av av-jn.
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To this I answer, that it is true they doe so, but yet we must know that it is not they that doe it, but the good that dwelleth in them, To this I answer, that it is true they do so, but yet we must know that it is not they that do it, but the good that dwells in them,
p-acp d pns11 vvb, cst pn31 vbz j pns32 vdb av, cc-acp av pns12 vmb vvi cst pn31 vbz xx pns32 d vdb pn31, p-acp dt j cst vvz p-acp pno32,
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as the Apostle speakes in Rom. 7. which may be implyed on the contrary;
as the Apostle speaks in Rom. 7. which may be employed on the contrary;
c-acp dt n1 vvz p-acp np1 crd r-crq vmb vbi vvn p-acp dt n-jn;
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when any regenerate man finneth, it is not he that doth it, but the sinne that is there;
when any regenerate man finneth, it is not he that does it, but the sin that is there;
c-crq d j-vvn n1 vvz, pn31 vbz xx pns31 cst vdz pn31, p-acp dt n1 cst vbz a-acp;
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that is, it is not the master of the house, but a rebell that is crept in by accident:
that is, it is not the master of the house, but a rebel that is crept in by accident:
d vbz, pn31 vbz xx dt n1 pp-f dt n1, cc-acp dt n1 cst vbz vvn p-acp p-acp n1:
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so I say of euery evill man that doth that which is good and right, it is not he that doth it,
so I say of every evil man that does that which is good and right, it is not he that does it,
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but some good that is there.
but Some good that is there.
cc-acp d j cst vbz a-acp.
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For it is one thing for a man to have good things in him, and another thing to be a good man, hee may doe some things sometimes for a fit that are good, Gods Spirit may be there to helpe him to doe much;
For it is one thing for a man to have good things in him, and Another thing to be a good man, he may do Some things sometime for a fit that Are good, God's Spirit may be there to help him to do much;
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I say not that the Spirit dwells there, but he may take up his lodging for a time,
I say not that the Spirit dwells there, but he may take up his lodging for a time,
pns11 vvb xx d dt n1 vvz a-acp, cc-acp pns31 vmb vvi a-acp po31 n1 p-acp dt n1,
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and from him he may have common assistance, common gifts that may enable him to doe much:
and from him he may have Common assistance, Common Gifts that may enable him to do much:
cc p-acp pno31 pns31 vmb vhi j n1, j n2 cst vmb vvi pno31 pc-acp vdi d:
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Therefore I denie not but those may have many good flashings of lightning that may enable them to doe much;
Therefore I deny not but those may have many good flashings of lightning that may enable them to do much;
av pns11 vvb xx p-acp d vmb vhi d j n2-vvg pp-f n1 cst vmb vvi pno32 pc-acp vdi d;
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onely this wee say, The Day-spring from on high never visited them, that is, the morning never riseth upon them, to guide their feete in the way of peace,
only this we say, The Dayspring from on high never visited them, that is, the morning never Riseth upon them, to guide their feet in the Way of peace,
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for that is proper to the Saints;
for that is proper to the Saints;
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they never have any constant light that leadeth them so farre as to bring them in:
they never have any constant Light that leads them so Far as to bring them in:
pns32 av-x vhb d j n1 cst vvz pno32 av av-j c-acp pc-acp vvi pno32 p-acp:
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they have some lightenings indeede that guide them in this or that particular, to helpe them in a step or two, to enable them to doe many good actions by fits,
they have Some lightenings indeed that guide them in this or that particular, to help them in a step or two, to enable them to do many good actions by fits,
pns32 vhb d n2 av cst vvb pno32 p-acp d cc d j, pc-acp vvi pno32 p-acp dt n1 cc crd, pc-acp vvi pno32 pc-acp vdi d j n2 p-acp n2,
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but not to bring them to perfection.
but not to bring them to perfection.
cc-acp xx pc-acp vvi pno32 p-acp n1.
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Secondly, if this be so that we are to be judged by our actions, then this will follow from it, that poore Christians are better taught than the greatest Clerkes, they are better taught I say,
Secondly, if this be so that we Are to be judged by our actions, then this will follow from it, that poor Christians Are better taught than the greatest Clerks, they Are better taught I say,
ord, cs d vbb av cst pns12 vbr pc-acp vbi vvn p-acp po12 n2, cs d vmb vvi p-acp pn31, cst j np1 vbr j vvn cs dt js n2, pns32 vbr av-jc vvn pns11 vvb,
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because they doe more, therefore indeede they know more;
Because they do more, Therefore indeed they know more;
c-acp pns32 vdb av-dc, av av pns32 vvb av-dc;
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for all the knowledge wee have, all the sinceritie, whatsoever is right within us, if it be to be judged by the actions,
for all the knowledge we have, all the sincerity, whatsoever is right within us, if it be to be judged by the actions,
p-acp d dt n1 pns12 vhb, d dt n1, r-crq vbz j-jn p-acp pno12, cs pn31 vbb pc-acp vbi vvn p-acp dt n2,
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then he that doth most hee knowes most;
then he that does most he knows most;
cs pns31 cst vdz av-ds pns31 vvz ds;
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for no man knoweth more than hee practiseth, because what knowledge soever a man hath that hee practiseth not, marke it, it is a dead knowledge, it is an inefficacious knowledge.
for no man Knoweth more than he Practiseth, Because what knowledge soever a man hath that he Practiseth not, mark it, it is a dead knowledge, it is an inefficacious knowledge.
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When things are dead and inefficacious, wee say they are not;
When things Are dead and inefficacious, we say they Are not;
c-crq n2 vbr j cc j, pns12 vvb pns32 vbr xx;
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as leaven that doth not leaven the dough, it hath but the name of leaven and no more, the thing it selfe is wanting;
as leaven that does not leaven the dough, it hath but the name of leaven and no more, the thing it self is wanting;
c-acp n1 cst vdz xx n1 dt n1, pn31 vhz p-acp dt n1 pp-f n1 cc dx av-dc, dt n1 pn31 n1 vbz vvg;
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it is not knowledge if it bring not forth practise. As we say of of drugges, they are not true when they doe not worke,
it is not knowledge if it bring not forth practise. As we say of of drug, they Are not true when they do not work,
pn31 vbz xx n1 cs pn31 vvb xx av vvi. c-acp pns12 vvb pp-f pp-f n1, pns32 vbr xx j c-crq pns32 vdb xx vvi,
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but they are false and counterfeit. Every man is to be judged by what he doth:
but they Are false and counterfeit. Every man is to be judged by what he does:
cc-acp pns32 vbr j cc j-jn. np1 n1 vbz pc-acp vbi vvn p-acp r-crq pns31 vdz:
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Therefore I say those that doe most, those are knowing men, Those that seeme to know, as the Apostle saith, know nothing as they ought:
Therefore I say those that do most, those Are knowing men, Those that seem to know, as the Apostle Says, know nothing as they ought:
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a man may know much, a man may have a large extent of knowledge, yet this is true of him,
a man may know much, a man may have a large extent of knowledge, yet this is true of him,
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if his life be barren, if he bring forth nothing into action all the while, hee knoweth nothing as hee ought to know, though he know much:
if his life be barren, if he bring forth nothing into actium all the while, he Knoweth nothing as he ought to know, though he know much:
cs po31 n1 vbb j, cs pns31 vvb av pix p-acp n1 d dt n1, pns31 vvz pix p-acp pns31 vmd pc-acp vvi, cs pns31 vvb d:
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On the other side, the other sort though their extent be never so small, yet what they know they know as they ought.
On the other side, the other sort though their extent be never so small, yet what they know they know as they ought.
p-acp dt j-jn n1, dt j-jn n1 cs po32 n1 vbb av-x av j, av q-crq pns32 vvb pns32 vvb c-acp pns32 vmd.
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Therefore when you looke upon men in the world, when you would make a judgement of them, I say those that know most they are not the best, you must not put them in the highest degree,
Therefore when you look upon men in the world, when you would make a judgement of them, I say those that know most they Are not the best, you must not put them in the highest degree,
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when you come to matters of religion, but men are to be judged by their actions;
when you come to matters of Religion, but men Are to be judged by their actions;
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when men have knowledge onely to know, as they have money to account with, and not to buy and sell with it, it is but dead, a man hath no good by it, that money makes him not the richer;
when men have knowledge only to know, as they have money to account with, and not to buy and fell with it, it is but dead, a man hath no good by it, that money makes him not the Richer;
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so men that have knowledge onely to know with, not to make them more usefull in their lives, more serviceable to God,
so men that have knowledge only to know with, not to make them more useful in their lives, more serviceable to God,
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and profitable to man, it is unprofitable knowledge:
and profitable to man, it is unprofitable knowledge:
cc j p-acp n1, pn31 vbz j n1:
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therefore those are the wisest men, let them seeme never such fooles, though they are not able to speake so much as others,
Therefore those Are the Wisest men, let them seem never such Fools, though they Are not able to speak so much as Others,
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yet they know most that practise most. For there is that difference betweene art and wisdome;
yet they know most that practise most. For there is that difference between art and Wisdom;
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indeed it is true in matter of art, hee that omitteth wilfully may be the best artist,
indeed it is true in matter of art, he that omitteth wilfully may be the best artist,
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because there is no more required of him but skill, and it is but some errour in him, it is the commendation of his art that hee erreth willingly:
Because there is no more required of him but skill, and it is but Some error in him, it is the commendation of his art that he erreth willingly:
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But now in matter of holinesse and sanctity, there hee that knoweth and doth not is the greatest foole:
But now in matter of holiness and sanctity, there he that Knoweth and does not is the greatest fool:
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For wisedome consists most in that. Wisedome comprehends indeed these three: First, to invent, to see, to know and understand things.
For Wisdom consists most in that. Wisdom comprehends indeed these three: First, to invent, to see, to know and understand things.
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Secondly, to judge aright of things you know.
Secondly, to judge aright of things you know.
ord, pc-acp vvi av pp-f n2 pn22 vvb.
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Thirdly, to put in practise that which you have concluded to be the best, and this latter is the greatest part of prudence:
Thirdly, to put in practice that which you have concluded to be the best, and this latter is the greatest part of prudence:
ord, pc-acp vvi p-acp n1 cst r-crq pn22 vhb vvn pc-acp vbi dt js, cc d d vbz dt js n1 pp-f n1:
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Therefore those men that know, that can dispute well, that have cleare understanding, and yet doe nothing, they are the unwisest;
Therefore those men that know, that can dispute well, that have clear understanding, and yet do nothing, they Are the unwisest;
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againe, those that can speake little, and perhaps have not such a treasure of knowledge as others,
again, those that can speak little, and perhaps have not such a treasure of knowledge as Others,
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and yet can doe more, they know more than the wisest.
and yet can do more, they know more than the Wisest.
cc av vmb vdi av-dc, pns32 vvb av-dc cs dt js.
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Therefore let us not misesteeme those that are good Christians, and holy men, and set too high a price upon others;
Therefore let us not misesteem those that Are good Christians, and holy men, and Set too high a price upon Others;
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for there is an errour under that, and it hath an ill consequent to judge of religion by the opinion of those that are onely knowing men in religion:
for there is an error under that, and it hath an ill consequent to judge of Religion by the opinion of those that Are only knowing men in Religion:
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No, beloved, religion is the art of holy men, and not of learned men, and it was the custome of former times to judge of heresies not so much by disputes,
No, Beloved, Religion is the art of holy men, and not of learned men, and it was the custom of former times to judge of heresies not so much by disputes,
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as by the lives of those that have beene the professours of them: and that Christ directs us to, You shall know them by their fruites:
as by the lives of those that have been the professors of them: and that christ directs us to, You shall know them by their fruits:
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and what are those fruites? their fruites are their actions.
and what Are those fruits? their fruits Are their actions.
cc q-crq vbr d n2? po32 n2 vbr po32 n2.
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We learne at schooles what to say in such a controversie, how to dispute rather than how to live:
We Learn At Schools what to say in such a controversy, how to dispute rather than how to live:
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and that is the complaint wee may take up in these knowing times, where knowledge (I confesse) abounds as water in the sea, but practise is thinne and rare, like grasse upon the house top, of which the mower cannot fill his hand:
and that is the complaint we may take up in these knowing times, where knowledge (I confess) abounds as water in the sea, but practice is thin and rare, like grass upon the house top, of which the mower cannot fill his hand:
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and that is the burden of us that are Ministers, that we teach much, and see little fruite, wee see no amendement of mens lives, men doe the same things that they were wont to doe, the duties they were wont to be defective in, they are defective in still.
and that is the burden of us that Are Ministers, that we teach much, and see little fruit, we see no amendment of men's lives, men do the same things that they were wont to do, the duties they were wont to be defective in, they Are defective in still.
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Alas my brethren, the end of our preaching is not that you should know, but that you should doe and practise:
Alas my brothers, the end of our preaching is not that you should know, but that you should do and practice:
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as it is not the desire of the shepheard that his sheepe should returne their meate in hay againe,
as it is not the desire of the shepherd that his sheep should return their meat in hay again,
c-acp pn31 vbz xx dt n1 pp-f dt n1 cst po31 n1 vmd vvi po32 n1 p-acp n1 av,
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but hee would have it in their milke and fleece;
but he would have it in their milk and fleece;
cc-acp pns31 vmd vhi pn31 p-acp po32 n1 cc n1;
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so it is not our desire that you should only know, though indeede many come short of that,
so it is not our desire that you should only know, though indeed many come short of that,
av pn31 vbz xx po12 n1 cst pn22 vmd av-j vvi, cs av d vvb j pp-f d,
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but that you should shew it in your fleece and milke, shew it in your lives, that all the world may see it there.
but that you should show it in your fleece and milk, show it in your lives, that all the world may see it there.
cc-acp cst pn22 vmd vvi pn31 p-acp po22 n1 cc n1, vvb pn31 p-acp po22 n2, cst d dt n1 vmb vvi pn31 a-acp.
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It is not enough for him that desires to write, to see the coppy, and to know it,
It is not enough for him that Desires to write, to see the copy, and to know it,
pn31 vbz xx av-d p-acp pno31 cst vvz pc-acp vvi, pc-acp vvi dt n1, cc pc-acp vvi pn31,
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and the fashion of the letters, but then hee hath learned it when he can write after it:
and the fashion of the letters, but then he hath learned it when he can write After it:
cc dt n1 pp-f dt n2, cc-acp cs pns31 vhz vvn pn31 c-crq pns31 vmb vvi p-acp pn31:
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so you must know sciences are of two sorts, indeede some there are the end of which is onely contemplation and knowledge,
so you must know sciences Are of two sorts, indeed Some there Are the end of which is only contemplation and knowledge,
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but some there are the end wherof is action, and they are no further good than we practise them.
but Some there Are the end whereof is actium, and they Are no further good than we practise them.
cc-acp d a-acp vbr dt n1 c-crq vbz n1, cc pns32 vbr av-dx av-jc j cs pns12 vvb pno32.
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What is musicke, but the practise of it? what is physicke? the knowledge of all will not heale a man, but the taking of it:
What is music, but the practice of it? what is physic? the knowledge of all will not heal a man, but the taking of it:
q-crq vbz n1, cc-acp dt n1 pp-f pn31? q-crq vbz n1? dt n1 pp-f d vmb xx vvi dt n1, cc-acp dt n-vvg pp-f pn31:
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so it is with Divinity, the knowledge that we teach is nothing worth, if you know as much as could be knowne, it were all nothing worth without practise, practise is all in all;
so it is with Divinity, the knowledge that we teach is nothing worth, if you know as much as could be known, it were all nothing worth without practice, practice is all in all;
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so much as ye practise, so much you know.
so much as you practise, so much you know.
av av-d c-acp pn22 vvb, av av-d pn22 vvb.
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It is a great matter to have your judgement true in this case, for when men shall applaud themselves meerely in this, that they know and have right purposes and honest desires,
It is a great matter to have your judgement true in this case, for when men shall applaud themselves merely in this, that they know and have right Purposes and honest Desires,
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and shall esteeme their estates by this, it causeth men to content themselves with a loose and a negligent life;
and shall esteem their estates by this, it Causes men to content themselves with a lose and a negligent life;
cc vmb vvi po32 n2 p-acp d, pn31 vvz n2 pc-acp vvi px32 p-acp dt j cc dt j n1;
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but wee must know that God judgeth us by our actions, and that is our best rule to judge by too,
but we must know that God Judgeth us by our actions, and that is our best Rule to judge by too,
cc-acp pns12 vmb vvi cst np1 vvz pno12 p-acp po12 n2, cc d vbz po12 js n1 pc-acp vvi p-acp av,
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therefore we should learne thus to judge our selves.
Therefore we should Learn thus to judge our selves.
av pns12 vmd vvi av pc-acp vvi po12 n2.
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If you object, but it is a rule that wee have heard often, that the will is often taken for the deed,
If you Object, but it is a Rule that we have herd often, that the will is often taken for the deed,
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and if the will be present with us, though the action doe not follow, yet wee are accepted according the will.
and if the will be present with us, though the actium do not follow, yet we Are accepted according the will.
cc cs dt n1 vbb j p-acp pno12, cs dt n1 vdb xx vvi, av pns12 vbr vvn p-acp dt n1.
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To this I answer in briefe, first, it holdeth only then where there is some impediment which you cannot remove:
To this I answer in brief, First, it holds only then where there is Some impediment which you cannot remove:
p-acp d pns11 vvb p-acp j, ord, pn31 vvz av-j av c-crq pc-acp vbz d n1 r-crq pn22 vmbx vvi:
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as for example, a man hath a desire to doe good to such poore people, hee hath a compassionate heart, hee is willing to be bountifull, as for Exampl, a man hath a desire to do good to such poor people, he hath a compassionate heart, he is willing to be bountiful,
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but he wants meanes to doe it, in this case the Lord accepts the will for the deed;
but he Wants means to do it, in this case the Lord accepts the will for the deed;
cc-acp pns31 vvz n2 pc-acp vdi pn31, p-acp d n1 dt n1 vvz dt n1 p-acp dt n1;
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for upon that occasion is this delivered in this place by S. Paul: so it is in every thing else,
for upon that occasion is this Delivered in this place by S. Paul: so it is in every thing Else,
c-acp p-acp d n1 vbz d vvn p-acp d n1 p-acp n1 np1: av pn31 vbz p-acp d n1 av,
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when you have a desire, and there commeth some impediment that it is not in your power to remove,
when you have a desire, and there comes Some impediment that it is not in your power to remove,
c-crq pn22 vhb dt n1, cc a-acp vvz d n1 cst pn31 vbz xx p-acp po22 n1 pc-acp vvi,
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then the will is accepted for the deed. As when a man hath a desire to move his hands, his legges or armes,
then the will is accepted for the deed. As when a man hath a desire to move his hands, his legs or arms,
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but because of a palsie that hangs upon him, he is not able to stirre them, here the will is for the deed, he is not able to doe it,
but Because of a palsy that hangs upon him, he is not able to stir them, Here the will is for the deed, he is not able to do it,
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(24) sermon (DIV2)
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though the minde be right and the desire good; so when you come to such duties that are not in your power to doe,
though the mind be right and the desire good; so when you come to such duties that Are not in your power to do,
cs dt n1 vbb j-jn cc dt n1 j; av c-crq pn22 vvb p-acp d n2 cst vbr xx p-acp po22 n1 pc-acp vdi,
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when there are some impediments that you are not able to remove, here the will is accepted for the deed.
when there Are Some impediments that you Are not able to remove, Here the will is accepted for the deed.
c-crq pc-acp vbr d n2 cst pn22 vbr xx j pc-acp vvi, av dt n1 vbz vvn p-acp dt n1.
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Sometimes a man is ignorant of some particulars, and hee hath a desire to obey God in all things, here the will is accepted for the deede, Sometime a man is ignorant of Some particulars, and he hath a desire to obey God in all things, Here the will is accepted for the deed,
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though he be not come to that degree of perfection as others are:
though he be not come to that degree of perfection as Others Are:
cs pns31 vbb xx vvn p-acp d n1 pp-f n1 p-acp n2-jn vbr:
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but as men apply it commonly it is amisse, for when a man thinkes I have a good purpose to doe this,
but as men apply it commonly it is amiss, for when a man thinks I have a good purpose to do this,
cc-acp c-acp n2 vvb pn31 av-j pn31 vbz av, c-acp c-crq dt n1 vvz pns11 vhb dt j n1 pc-acp vdi d,
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but I cannot pray, I cannot be so strict in looking to my actions and speeches, here the complaint is not right:
but I cannot pray, I cannot be so strict in looking to my actions and Speeches, Here the complaint is not right:
cc-acp pns11 vmbx vvi, pns11 vmbx vbi av j p-acp vvg p-acp po11 n2 cc n2, av dt n1 vbz xx j-jn:
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for if yee stirre up your selves, and doe the utmost you can doe, the deede will follow the will, there is no such impediment here but that you may remove.
for if ye stir up your selves, and do the utmost you can do, the deed will follow the will, there is no such impediment Here but that you may remove.
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Therefore our answer is, that the reason why you cannot doe, is not because of such impediments that you cannot remove,
Therefore our answer is, that the reason why you cannot do, is not Because of such impediments that you cannot remove,
av po12 n1 vbz, cst dt n1 c-crq pn22 vmbx vdi, vbz xx p-acp pp-f d n2 cst pn22 vmbx vvi,
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but because your will is not yet right, which the Schoolemen call an imperfect will;
but Because your will is not yet right, which the Schoolmen call an imperfect will;
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it is but such a will as the Wiseman speakes of concerning the sluggard, hee willeth and lusteth, and hath not:
it is but such a will as the Wiseman speaks of Concerning the sluggard, he wills and Lusteth, and hath not:
pn31 vbz p-acp d dt n1 p-acp dt n1 vvz pp-f vvg dt n1, pns31 vvz cc vvz, cc vhz xx:
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and what's the reason? If it were a full, a compleate and perfect will, it would draw action with it, hee would not be a sluggard any longer,
and what's the reason? If it were a full, a complete and perfect will, it would draw actium with it, he would not be a sluggard any longer,
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but hee would draw forth his hands to doe somewhat to bring his desires to passe,
but he would draw forth his hands to do somewhat to bring his Desires to pass,
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but indeede he hath but light wishings and no more.
but indeed he hath but Light wishings and no more.
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And so it is with men in christianity, they are as Salomons sluggard, they wish they had such sinnes mortified, that they had such graces, they wish they could attaine such a measure of faith & love, but they take no paines:
And so it is with men in christianity, they Are as Solomon's sluggard, they wish they had such Sins mortified, that they had such graces, they wish they could attain such a measure of faith & love, but they take no pains:
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no man hath height of grace without paines; no man hath height of grace without pains;
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doe you thinke to get the greatest excellency in the world without paines? It is true, the Lord must doe it,
do you think to get the greatest excellency in the world without pains? It is true, the Lord must do it,
vdb pn22 vvb pc-acp vvi dt js n1 p-acp dt n1 p-acp n2? pn31 vbz j, dt n1 vmb vdi pn31,
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but yet he doth it by your selves, you are agents in the businesse:
but yet he does it by your selves, you Are agents in the business:
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Therefore doe not say I wish well and desire well, for if you would doe your uttermost that you ought to doe,
Therefore do not say I wish well and desire well, for if you would do your uttermost that you ought to do,
av vdb xx vvi pns11 vvb av cc vvi av, c-acp cs pn22 vmd vdi po22 j d pn22 vmd pc-acp vdi,
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if your will were full and compleate, and desires right and strong, you would doe more, you would excell more in grace, you would amend your lives more, you would have your lusts more mortified:
if your will were full and complete, and Desires right and strong, you would do more, you would excel more in grace, you would amend your lives more, you would have your Lustiest more mortified:
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therefore let not this deceive you.
Therefore let not this deceive you.
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I should presse this further, but wee will come to the last thing, because I would conclude this point with this time, and that is,
I should press this further, but we will come to the last thing, Because I would conclude this point with this time, and that is,
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To exhort you to be doers, that your faith may be effectuall faith, and that your love may be diligent love: This is the great businesse which we have to doe,
To exhort you to be doers, that your faith may be effectual faith, and that your love may be diligent love: This is the great business which we have to do,
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(24) sermon (DIV2)
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and the thing which for the most part wee all faile in, that there is no doing, no acting, no working of our faith;
and the thing which for the most part we all fail in, that there is no doing, no acting, no working of our faith;
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be exhorted now therefore to adde to your faith diligent love, especially you that professe your selves to be growne Christians, looke you to it,
be exhorted now Therefore to add to your faith diligent love, especially you that profess your selves to be grown Christians, look you to it,
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and know that as in nature every thing when it is ripe brings seede and fruite,
and know that as in nature every thing when it is ripe brings seed and fruit,
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if not it is but a dead thing, a dead plant that keepeth the roome idle;
if not it is but a dead thing, a dead plant that Keepeth the room idle;
cs xx pn31 vbz p-acp dt j n1, dt j n1 cst vvz dt n1 j;
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if there be that ripenesse and maturity in you, shew it by bringing forth seede and fruite, shew it by doing something.
if there be that ripeness and maturity in you, show it by bringing forth seed and fruit, show it by doing something.
cs pc-acp vbb d n1 cc n1 p-acp pn22, vvb pn31 p-acp vvg av n1 cc n1, vvb pn31 p-acp vdg pi.
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For, my brethren, we are called into the Lords vineyard for the same purpose;
For, my brothers, we Are called into the lords vineyard for the same purpose;
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it is not for you now to stand idle, the time of your standing still is past, it is for you now to worke,
it is not for you now to stand idle, the time of your standing still is past, it is for you now to work,
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for ye are now come into the day.
for you Are now come into the day.
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That exhortation is excellent, 1 Thess. 5.6, 7, 8. Let not us sleepe (saith he) as doe others, we are come out of the night:
That exhortation is excellent, 1 Thess 5.6, 7, 8. Let not us sleep (Says he) as do Others, we Are come out of the night:
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those that are still in the night, it better beseemes them to sleepe, and to sit still and doe nothing,
those that Are still in the night, it better beseems them to sleep, and to fit still and do nothing,
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but let not us sleepe as doe others, for we are of the day;
but let not us sleep as do Others, for we Are of the day;
cc-acp vvb xx pno12 vvi a-acp vdb n2-jn, c-acp pns12 vbr pp-f dt n1;
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let it not be so with you as with others, to be much in speech onely,
let it not be so with you as with Others, to be much in speech only,
vvb pn31 xx vbi av p-acp pn22 a-acp p-acp n2-jn, pc-acp vbi av-d p-acp n1 av-j,
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but labour to be much in actions.
but labour to be much in actions.
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As it was said of Gideon, Vp and be doing, and the Lord shall be with thee, so I say to every one, up and be doing,
As it was said of gideon, Up and be doing, and the Lord shall be with thee, so I say to every one, up and be doing,
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and the Lord shall be with you;
and the Lord shall be with you;
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that is, though perhaps you doe not finde that vigour, that fervencie and liveliness of spirit,
that is, though perhaps you do not find that vigour, that fervency and liveliness of Spirit,
d vbz, cs av pn22 vdb xx vvi d n1, cst n1 cc n1 pp-f n1,
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yet be doing notwithstanding, it is your wisest way, for that doing will increase the grace within you:
yet be doing notwithstanding, it is your Wisest Way, for that doing will increase the grace within you:
av vbi vdg p-acp, pn31 vbz po22 js n1, c-acp cst vdg vmb vvi dt n1 p-acp pn22:
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exercise increaseth health, as well as health enables to exercise, so the use of grace will increase grace and other abilities;
exercise increases health, as well as health enables to exercise, so the use of grace will increase grace and other abilities;
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motion causeth heate, as well as all motion commeth from heate, so every good action proceedeth from grace, and good actions intend grace:
motion Causes heat, as well as all motion comes from heat, so every good actium Proceedeth from grace, and good actions intend grace:
n1 vvz n1, c-acp av c-acp d n1 vvz p-acp n1, av d j n1 vvz p-acp n1, cc j n2 vvb n1:
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and therefore be still acting, and judge of your selves by that, for what is grace, what is that you call Christianity else,
and Therefore be still acting, and judge of your selves by that, for what is grace, what is that you call Christianity Else,
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but to doe that which another man cannot doe? Therefore if there be such a difference betweene you and others as you professe there is, shew it by doing that which another man cannot doe, by exposing your selves to that danger, to those losses for any good cause, which another would not doe;
but to do that which Another man cannot do? Therefore if there be such a difference between you and Others as you profess there is, show it by doing that which Another man cannot do, by exposing your selves to that danger, to those losses for any good cause, which Another would not do;
cc-acp pc-acp vdi d r-crq j-jn n1 vmbx vdi? av cs pc-acp vbb d dt n1 p-acp pn22 cc ng2-jn p-acp pn22 vvb pc-acp vbz, vvb pn31 p-acp vdg d r-crq j-jn n1 vmbx vdi, p-acp vvg po22 n2 p-acp d n1, p-acp d n2 p-acp d j n1, r-crq n-jn vmd xx vdi;
(24) sermon (DIV2)
953
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6774
by spending more time in prayer, by taking more paines with your hearts from day to day than others doe, by keeping the sabbath better than others doe, by being more exact in looking to your wayes, that you may be holy in all manner of conversation, that other men will not doe:
by spending more time in prayer, by taking more pains with your hearts from day to day than Others do, by keeping the Sabbath better than Others do, by being more exact in looking to your ways, that you may be holy in all manner of Conversation, that other men will not do:
p-acp vvg av-dc n1 p-acp n1, p-acp vvg n1 n2 p-acp po22 n2 p-acp n1 p-acp n1 cs n2-jn vdb, p-acp vvg dt n1 av-jc cs n2-jn vdb, p-acp vbg av-dc j p-acp vvg p-acp po22 n2, cst pn22 vmb vbb j p-acp d n1 pp-f n1, cst j-jn n2 vmb xx vdi:
(24) sermon (DIV2)
953
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6775
I say shew your grace, shew your regeneration, by being new creatures, by doing more than others, this is that which wil make the world beleeve that you are Christians in good earnest,
I say show your grace, show your regeneration, by being new creatures, by doing more than Others, this is that which will make the world believe that you Are Christians in good earnest,
pns11 vvb vvi po22 n1, vvb po22 n1, p-acp vbg j n2, p-acp vdg av-dc cs n2-jn, d vbz d r-crq vmb vvi dt n1 vvb cst pn22 vbr np1 p-acp j n1,
(24) sermon (DIV2)
953
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6776
and not in shew onely, that your profession is in deed and in truth:
and not in show only, that your profession is in deed and in truth:
cc xx p-acp vvi av-j, cst po22 n1 vbz p-acp n1 cc p-acp n1:
(24) sermon (DIV2)
953
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6777
and truely there is no other way, this doing is that which makes a man excellent.
and truly there is no other Way, this doing is that which makes a man excellent.
cc av-j a-acp vbz dx j-jn n1, d vdg vbz d r-crq vvz dt n1 j.
(24) sermon (DIV2)
953
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6778
You heare men complaine of the barrennesse of their grounds many times, wee may likewise justly take up the complaint against the barrennesse of the lives of men.
You hear men complain of the Barrenness of their grounds many times, we may likewise justly take up the complaint against the Barrenness of the lives of men.
pn22 vvb n2 vvi pp-f dt n1 pp-f po32 n2 d n2, pns12 vmb av av-j vvi a-acp dt n1 p-acp dt n1 pp-f dt n2 pp-f n2.
(24) sermon (DIV2)
953
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6779
How goodly a sight is it when a man looks into the husbandry, to see the vine full of clusters, to see the furrowes full of corne, to see the trees laden with fruite;
How goodly a sighed is it when a man looks into the Husbandry, to see the vine full of clusters, to see the furrows full of corn, to see the trees laden with fruit;
c-crq j dt n1 vbz pn31 c-crq dt n1 vvz p-acp dt n1, pc-acp vvi dt n1 j pp-f n2, pc-acp vvi dt n2 j pp-f n1, pc-acp vvi dt n2 vvn p-acp n1;
(24) sermon (DIV2)
954
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6780
when we looke upon men, it is the goodliest sight we can behold in Gods husbandry, to see men full of actions and good workes;
when we look upon men, it is the Goodliest sighed we can behold in God's Husbandry, to see men full of actions and good works;
c-crq pns12 vvb p-acp n2, pn31 vbz dt js n1 pns12 vmb vvi p-acp ng1 n1, pc-acp vvi n2 j pp-f n2 cc j n2;
(24) sermon (DIV2)
954
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6781
I beseech you consider of it seriously, and now set upon the doing of it while there is sand in the houre-glasse, your life will not last long, the day doth not continue alwayes, the night will come when no man can worke.
I beseech you Consider of it seriously, and now Set upon the doing of it while there is sand in the Hourglass, your life will not last long, the day does not continue always, the night will come when no man can work.
pns11 vvb pn22 vvb pp-f pn31 av-j, cc av vvn p-acp dt vdg pp-f pn31 n1 pc-acp vbz n1 p-acp dt n1, po22 n1 vmb xx vvi av-j, dt n1 vdz xx vvi av, dt n1 vmb vvi c-crq dx n1 vmb vvi.
(24) sermon (DIV2)
954
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6782
When a candle is put out, you may kindle it againe, when the Sunne is set, it riseth againe;
When a candle is put out, you may kindle it again, when the Sun is Set, it Riseth again;
c-crq dt n1 vbz vvn av, pn22 vmb vvi pn31 av, c-crq dt n1 vbz vvn, pn31 vvz av;
(24) sermon (DIV2)
954
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6783
but when our life is past, when the glasse is runne, it ariseth no more, it is turned no more, It is appointed to all men once to die:
but when our life is past, when the glass is run, it arises no more, it is turned no more, It is appointed to all men once to die:
cc-acp c-crq po12 n1 vbz j, c-crq dt n1 vbz vvn, pn31 vvz av-dx av-dc, pn31 vbz vvn av-dx av-dc, pn31 vbz vvn p-acp d n2 a-acp pc-acp vvi:
(24) sermon (DIV2)
954
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6784
if ye might die twice or thrice, it were another case;
if you might die twice or thrice, it were Another case;
cs pn22 vmd vvi av cc av, pn31 vbdr j-jn n1;
(24) sermon (DIV2)
954
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6785
but now it is your wisedome therefore while it is time, while this short day, lasts, to doe that you have to doe concerning your salvation with all your might, because the time is short.
but now it is your Wisdom Therefore while it is time, while this short day, lasts, to do that you have to do Concerning your salvation with all your might, Because the time is short.
cc-acp av pn31 vbz po22 n1 av cs pn31 vbz n1, cs d j n1, vvz, pc-acp vdi cst pn22 vhb pc-acp vdi vvg po22 n1 p-acp d po22 n1, c-acp dt n1 vbz j.
(24) sermon (DIV2)
954
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6786
There is nothing that is a truer property of wisedome than for a man to take holde of opportunities, not to lose the day, There is nothing that is a truer property of Wisdom than for a man to take hold of opportunities, not to loose the day,
pc-acp vbz pix cst vbz dt jc n1 pp-f n1 cs p-acp dt n1 pc-acp vvi n1 pp-f n2, xx pc-acp vvi dt n1,
(24) sermon (DIV2)
955
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6787
nay not an houre in the day;
nay not an hour in the day;
uh-x xx dt n1 p-acp dt n1;
(24) sermon (DIV2)
955
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6788
for time is most precious, it is like golde of which every shred is worth somewhat: for time is most precious, it is like gold of which every shred is worth somewhat:
p-acp n1 vbz av-ds j, pn31 vbz j n1 pp-f r-crq d vvb vbz j av:
(24) sermon (DIV2)
955
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6789
it is your wisedome therefore to be oft sowing seede to the spirit, there is none of those good workes, not the least of them but will doe you good in the latter end;
it is your Wisdom Therefore to be oft sowing seed to the Spirit, there is none of those good works, not the least of them but will do you good in the latter end;
pn31 vbz po22 n1 av pc-acp vbi av vvg n1 p-acp dt n1, pc-acp vbz pix pp-f d j n2, xx dt ds pp-f pno32 p-acp n1 vdb pn22 j p-acp dt d n1;
(24) sermon (DIV2)
955
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6790
for alas what are your lives but your actions? so much as you doe,
for alas what Are your lives but your actions? so much as you do,
c-acp uh q-crq vbr po22 n2 p-acp po22 n2? av av-d c-acp pn22 vdb,
(24) sermon (DIV2)
955
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6791
so much you live, your lives are short of themselves, why doe you make them shorter by doing nothing? for as wee have said heretofore, one man may live more in a day than another in twenty,
so much you live, your lives Are short of themselves, why do you make them shorter by doing nothing? for as we have said heretofore, one man may live more in a day than Another in twenty,
av av-d pn22 vvb, po22 n2 vbr j pp-f px32, c-crq vdb pn22 vvi pno32 jc p-acp vdg pix? p-acp c-acp pns12 vhb vvn av, crd n1 vmb vvi av-dc p-acp dt n1 cs j-jn p-acp crd,
(24) sermon (DIV2)
955
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6792
because hee doth more, you live more as you act more.
Because he does more, you live more as you act more.
c-acp pns31 vdz n1, pn22 vvb av-dc c-acp pn22 n1 av-dc.
(24) sermon (DIV2)
955
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6793
Besides, what is it a man serves for in all his labour under the Sunne? what is it that hee desires but pleasure, comfort and contentment? Now, my brethren, this consists in doing, in working, Beside, what is it a man serves for in all his labour under the Sun? what is it that he Desires but pleasure, Comfort and contentment? Now, my brothers, this consists in doing, in working,
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(24) sermon (DIV2)
956
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6794
for all pleasure followeth upon operation, and further than there is working there is no delight.
for all pleasure follows upon operation, and further than there is working there is no delight.
c-acp d n1 vvz p-acp n1, cc av-jc cs a-acp vbz vvg a-acp vbz dx n1.
(24) sermon (DIV2)
956
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6795
Therefore it was a wise saying in that Philosopher, that the happinesse and comfort that a man hath in this life consists not in abundance of wealth, in swimming in delights,
Therefore it was a wise saying in that Philosopher, that the happiness and Comfort that a man hath in this life consists not in abundance of wealth, in swimming in delights,
av pn31 vbds dt j n-vvg p-acp d n1, cst dt n1 cc n1 cst dt n1 vhz p-acp d n1 vvz xx p-acp n1 pp-f n1, p-acp vvg p-acp n2,
(24) sermon (DIV2)
956
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6796
but it consists in doing the actions of a living man, which is the greatest comfort you can finde here in this life:
but it consists in doing the actions of a living man, which is the greatest Comfort you can find Here in this life:
cc-acp pn31 vvz p-acp vdg dt n2 pp-f dt j-vvg n1, r-crq vbz dt js n1 pn22 vmb vvi av p-acp d n1:
(24) sermon (DIV2)
956
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6797
Doe the exercises and actions of holinesse, and the more yee doe, the more comfort yee shall have;
Do the exercises and actions of holiness, and the more ye do, the more Comfort ye shall have;
vdb dt n2 cc n2 pp-f n1, cc dt av-dc pn22 vdb, dt av-dc n1 pn22 vmb vhi;
(24) sermon (DIV2)
956
Page 207
6798
for even as light followeth the flame, so pleasure and contentment followeth action.
for even as Light follows the flame, so pleasure and contentment follows actium.
p-acp av c-acp n1 vvz dt n1, av n1 cc n1 vvz n1.
(24) sermon (DIV2)
956
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6799
And besides (my brethren) what doe you live for, is it not to glorifie God? You professe so much,
And beside (my brothers) what do you live for, is it not to Glorify God? You profess so much,
cc p-acp (po11 n2) q-crq vdb pn22 vvi p-acp, vbz pn31 xx pc-acp vvi np1? pn22 vvb av av-d,
(24) sermon (DIV2)
957
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6800
and how is it done? Not by your desires or good meanings, but by your actions, those are the things that men see and feele, and glorifie your heavenly Father:
and how is it done? Not by your Desires or good meanings, but by your actions, those Are the things that men see and feel, and Glorify your heavenly Father:
cc q-crq vbz pn31 vdn? xx p-acp po22 n2 cc j n2, cc-acp p-acp po22 n2, d vbr dt n2 cst n2 vvb cc vvi, cc vvi po22 j n1:
(24) sermon (DIV2)
957
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6801
for when your actions shine before men, Herein is my Father glorified, saith Christ, that ye bring forth much fruite:
for when your actions shine before men, Herein is my Father glorified, Says christ, that you bring forth much fruit:
c-acp c-crq po22 n2 vvb p-acp n2, av vbz po11 n1 vvn, vvz np1, cst pn22 vvb av d n1:
(24) sermon (DIV2)
957
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6802
the doing of much is that which brings glory to God, the more you doe this, the more glory you bring to him.
the doing of much is that which brings glory to God, the more you do this, the more glory you bring to him.
dt vdg pp-f d vbz d r-crq vvz n1 p-acp np1, dt av-dc pn22 vdb d, dt av-dc n1 pn22 vvb p-acp pno31.
(24) sermon (DIV2)
957
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6803
Againe, another end of your life is to doe good to mankinde;
Again, Another end of your life is to do good to mankind;
av, j-jn n1 pp-f po22 n1 vbz pc-acp vdi j p-acp n1;
(24) sermon (DIV2)
958
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6804
shall they be able to fare the better for your purposes, for your good resolutions? no, they fare the better onely for that you doe for them and to them, it is your actions that benefit men.
shall they be able to fare the better for your Purposes, for your good resolutions? no, they fare the better only for that you do for them and to them, it is your actions that benefit men.
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(24) sermon (DIV2)
958
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6805
Lastly for your selves, what is it that helpeth you and doth you good? onely your good deeds and your actions, it is that which furthers your reckoning and account:
Lastly for your selves, what is it that Helpeth you and does you good? only your good Deeds and your actions, it is that which furthers your reckoning and account:
ord p-acp po22 n2, r-crq vbz pn31 cst vvz pn22 cc vdz pn22 j? av-j po22 j n2 cc po22 n2, pn31 vbz d r-crq vvz po22 n-vvg cc n1:
(24) sermon (DIV2)
959
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6806
That place is much to this purpose, Phil. 4.17. I care not for a gift, but I desire fruite, because it will further your account:
That place is much to this purpose, Philip 4.17. I care not for a gift, but I desire fruit, Because it will further your account:
cst n1 vbz av-d p-acp d n1, np1 crd. pns11 vvb xx p-acp dt n1, cc-acp pns11 vvb n1, c-acp pn31 vmb jc po22 n1:
(24) sermon (DIV2)
959
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6807
marke the phrase, the meaning is this, every good worke that a holy man doth from the time of his regeneration, (for till then no actions are spiritually good) it is put upon his score, it stands upon his reckoning, there is not a penny nor a halfe penny lost, that is, the least good worke is not done to no purpose,
mark the phrase, the meaning is this, every good work that a holy man does from the time of his regeneration, (for till then no actions Are spiritually good) it is put upon his score, it Stands upon his reckoning, there is not a penny nor a half penny lost, that is, the least good work is not done to no purpose,
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(24) sermon (DIV2)
959
Page 208
6808
but the Lord will repay him againe euery pennie and farthing: this (saith hee) will further your account.
but the Lord will repay him again every penny and farthing: this (Says he) will further your account.
cc-acp dt n1 vmb vvi pno31 av d n1 cc n1: d (vvz pns31) vmb av-j po22 n1.
(24) sermon (DIV2)
959
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6809
And when will the Lord pay? Not onely in the day of judgement, then indeede you shall be paid to the uttermost,
And when will the Lord pay? Not only in the day of judgement, then indeed you shall be paid to the uttermost,
cc q-crq vmb dt n1 vvi? xx av-j p-acp dt n1 pp-f n1, av av pn22 vmb vbi vvn p-acp dt j,
(24) sermon (DIV2)
959
Page 208
6810
but you shall be paid even in this life;
but you shall be paid even in this life;
cc-acp pn22 vmb vbi vvn av p-acp d n1;
(24) sermon (DIV2)
959
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6811
marke that too, You shall have an hundredfold here, saith Christ, They that forsake father, or mother,
mark that too, You shall have an hundredfold Here, Says christ, They that forsake father, or mother,
vvb cst av, pn22 vmb vhi dt j av, vvz np1, pns32 cst vvb n1, cc n1,
(24) sermon (DIV2)
959
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6812
or wife, or children, shall have an hundredfold in this life. or wife, or children, shall have an hundredfold in this life.
cc n1, cc n2, vmb vhi dt j p-acp d n1.
(24) sermon (DIV2)
959
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6813
Therefore brethren if there bee any wisedome in the world, this is the onely wisedome, to be still doing, to be much in actions;
Therefore brothers if there be any Wisdom in the world, this is the only Wisdom, to be still doing, to be much in actions;
av n2 cs pc-acp vbb d n1 p-acp dt n1, d vbz dt j n1, pc-acp vbi av vdg, pc-acp vbi av-d p-acp n2;
(24) sermon (DIV2)
959
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6814
Why doe you trifle out your time therefore to no purpose? Why sit ye idle here? why doe you not rise up and bestirre your selves? why doe you not fill your lives with many actions? You have good purposes in you,
Why do you trifle out your time Therefore to no purpose? Why fit you idle Here? why do you not rise up and Bestir your selves? why do you not fill your lives with many actions? You have good Purposes in you,
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(24) sermon (DIV2)
959
Page 208
6815
why doe you not stirre them up? It is true indeede we are becalmed many times because the Spirit doth not blow upon us,
why do you not stir them up? It is true indeed we Are becalmed many times Because the Spirit does not blow upon us,
q-crq vdb pn22 xx vvi pno32 a-acp? pn31 vbz j av pns12 vbr vvn d n2 c-acp dt n1 vdz xx vvi p-acp pno12,
(24) sermon (DIV2)
959
Page 208
6816
but yet notwithstanding if we would pray for the Spirit, the Lord would quicken us.
but yet notwithstanding if we would pray for the Spirit, the Lord would quicken us.
cc-acp av c-acp cs pns12 vmd vvi p-acp dt n1, dt n1 vmd vvi pno12.
(24) sermon (DIV2)
959
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6817
But you will say, alas what shall wee doe, it may be our callings give us no opportunity to doe that which other mens callings doe: But you will say, alas what shall we do, it may be our callings give us no opportunity to do that which other men's callings do:
p-acp pn22 vmb vvi, uh q-crq vmb pns12 vdi, pn31 vmb vbi po12 n2 vvb pno12 dx n1 pc-acp vdi d r-crq j-jn ng2 n2 vdb:
(24) sermon (DIV2)
960
Page 208
6818
if we might be Preachers, and have such and such businesse wherein wee might onely minde the things that belong to salvation, then it were easie.
if we might be Preachers, and have such and such business wherein we might only mind the things that belong to salvation, then it were easy.
cs pns12 vmd vbi n2, cc vhb d cc d n1 c-crq pns12 vmd av-j vvi dt n2 cst vvb p-acp n1, cs pn31 vbdr j.
(24) sermon (DIV2)
960
Page 208
6819
My brethren, you must know that you shall finde continuall occasions of doing good actions every day, whatsoever your callings are. My brothers, you must know that you shall find continual occasions of doing good actions every day, whatsoever your callings Are.
po11 n2, pn22 vmb vvi cst pn22 vmb vvi j n2 pp-f vdg j n2 d n1, r-crq po22 n2 vbr.
(24) sermon (DIV2)
961
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6820
It is an errour among the Papists, to thinke that to give almes, to crucifie the flesh and to use that hardly, to fast,
It is an error among the Papists, to think that to give alms, to crucify the Flesh and to use that hardly, to fast,
pn31 vbz dt n1 p-acp dt njp2, pc-acp vvi cst pc-acp vvi n2, pc-acp vvi dt n1 cc pc-acp vvi cst av, pc-acp vvi,
(24) sermon (DIV2)
961
Page 209
6821
and the like, that these are the onely and the most glorious actions: they are exceeding wide;
and the like, that these Are the only and the most glorious actions: they Are exceeding wide;
cc dt j, cst d vbr dt j cc dt av-ds j n2: pns32 vbr av-vvg j;
(24) sermon (DIV2)
961
Page 209
6822
good actions are nothing else but to doe the will of the Lord, and to bring forth fruite; good actions Are nothing Else but to do the will of the Lord, and to bring forth fruit;
j n2 vbr pix av cc-acp pc-acp vdi dt n1 pp-f dt n1, cc pc-acp vvi av n1;
(24) sermon (DIV2)
961
Page 209
6823
the fruite of every tree in the orchard is but as the actions of every man;
the fruit of every tree in the orchard is but as the actions of every man;
dt n1 pp-f d n1 p-acp dt n1 vbz cc-acp c-acp dt n2 pp-f d n1;
(24) sermon (DIV2)
961
Page 209
6824
and then are the trees good to the husbandman, when they are full of fruite.
and then Are the trees good to the husbandman, when they Are full of fruit.
cc av vbr dt n2 j p-acp dt n1, c-crq pns32 vbr j pp-f n1.
(24) sermon (DIV2)
961
Page 209
6825
Every action that you doe is that fruite which God lookes for, now that fruite is good workes, that is pleasing to the gardener, to the husbandman:
Every actium that you do is that fruit which God looks for, now that fruit is good works, that is pleasing to the gardener, to the husbandman:
np1 n1 cst pn22 vdb vbz d n1 r-crq np1 vvz p-acp, av d n1 vbz j n2, cst vbz vvg p-acp dt n1, p-acp dt n1:
(24) sermon (DIV2)
961
Page 209
6826
Therefore to doe the Lords will is to doe a good worke.
Therefore to do the lords will is to do a good work.
av pc-acp vdi dt n2 vmb vbz pc-acp vdi dt j n1.
(24) sermon (DIV2)
961
Page 209
6827
Now by this you may see what a large field you have for good workes, in what calling soever you are set,
Now by this you may see what a large field you have for good works, in what calling soever you Are Set,
av p-acp d pn22 vmb vvi r-crq dt j n1 pn22 vhb p-acp j n2, p-acp r-crq vvg av pn22 vbr vvn,
(24) sermon (DIV2)
961
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6828
though it be never so meane a place you have.
though it be never so mean a place you have.
cs pn31 vbb av-x av j dt n1 pn22 vhb.
(24) sermon (DIV2)
961
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6829
To suffer imprisonment and disgraces for good causes, this is a good worke, for it is a great worke to suffer,
To suffer imprisonment and disgraces for good Causes, this is a good work, for it is a great work to suffer,
pc-acp vvi n1 cc n2 p-acp j n2, d vbz dt j n1, c-acp pn31 vbz dt j n1 pc-acp vvi,
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962
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and in that you doe the will of the Lord.
and in that you do the will of the Lord.
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(24) sermon (DIV2)
962
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6831
When a man is sicke, and lieth in his chamber upon his bedde, sicke of a consumption or a feaver, that he is not able to stirre; When a man is sick, and lies in his chamber upon his Bed, sick of a consumption or a fever, that he is not able to stir;
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(24) sermon (DIV2)
962
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6832
yet to doe this with obedience, to submit then to the will of the Lord, is a good worke:
yet to do this with Obedience, to submit then to the will of the Lord, is a good work:
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(24) sermon (DIV2)
962
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6833
for to beare a burden is a worke, to beare sicknesse and calamity after this manner, is a worke, to thinke the Lord hath put me into this condition;
for to bear a burden is a work, to bear sickness and calamity After this manner, is a work, to think the Lord hath put me into this condition;
c-acp pc-acp vvi dt n1 vbz dt n1, pc-acp vvi n1 cc n1 p-acp d n1, vbz dt n1, pc-acp vvi dt n1 vhz vvn pno11 p-acp d n1;
(24) sermon (DIV2)
962
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6834
he might have given mee strength to goe abroad as others doe, but he hath laid sicknesse upon mee, I say the right bearing this burden is a good worke.
he might have given me strength to go abroad as Others do, but he hath laid sickness upon me, I say the right bearing this burden is a good work.
pns31 vmd vhi vvn pno11 n1 pc-acp vvi av c-acp n2-jn vdb, cc-acp pns31 vhz vvn n1 p-acp pno11, pns11 vvb dt n-jn vvg d n1 vbz dt j n1.
(24) sermon (DIV2)
962
Page 209
6835
Againe, to take paines with our hearts, to master our unruly lusts and affections is a good worke.
Again, to take pains with our hearts, to master our unruly Lustiest and affections is a good work.
av, pc-acp vvi n2 p-acp po12 n2, pc-acp vvi po12 j n2 cc n2 vbz dt j n1.
(24) sermon (DIV2)
963
Page 210
6836
Doe not you reckon it a worke to breake horses, to master coltes? It is the trade of some men to doe so:
Do not you reckon it a work to break Horses, to master colts? It is the trade of Some men to do so:
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(24) sermon (DIV2)
963
Page 210
6837
and is it not a good worke for you to get victory over your lusts, to tame your unbridled natures, to curbe your unruly hearts and affections in all the variety of occasions that ye passe through? It is a worke to behave our selves as becomes Christians decently and comely,
and is it not a good work for you to get victory over your Lustiest, to tame your unbridled nature's, to curb your unruly hearts and affections in all the variety of occasions that you pass through? It is a work to behave our selves as becomes Christians decently and comely,
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(24) sermon (DIV2)
963
Page 210
6838
and holily, in poverty, in riches, in honour, and disgraces;
and holily, in poverty, in riches, in honour, and disgraces;
cc av-j, p-acp n1, p-acp n2, p-acp n1, cc n2;
(24) sermon (DIV2)
963
Page 210
6839
to behave our selves under these things in a right manner, to carry our selves patiently and holily through them as becomes good Christians, this is a good worke,
to behave our selves under these things in a right manner, to carry our selves patiently and holily through them as becomes good Christians, this is a good work,
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(24) sermon (DIV2)
963
Page 210
6840
and this belongs to every one, though his calling be never so meane.
and this belongs to every one, though his calling be never so mean.
cc d vvz p-acp d crd, cs po31 n-vvg vbi av-x av j.
(24) sermon (DIV2)
963
Page 210
6841
When Paul stood at the barre, and Festus reviled him, and said he was a mad fellow, the suffering of this was a worke in Paul: Marke his manner of carriage in it, I am not mad most noble Festus:
When Paul stood At the bar, and Festus reviled him, and said he was a mad fellow, the suffering of this was a work in Paul: Mark his manner of carriage in it, I am not mad most noble Festus:
c-crq np1 vvd p-acp dt n1, cc np1 vvd pno31, cc vvd pns31 vbds dt j n1, dt n-vvg pp-f d vbds dt n1 p-acp np1: vvb po31 n1 pp-f n1 p-acp pn31, pns11 vbm xx j av-ds j np1:
(24) sermon (DIV2)
964
Page 210
6842
there was a work in that. So I may instance in the things wherein you may seeme to doe the least;
there was a work in that. So I may instance in the things wherein you may seem to do the least;
a-acp vbds dt n1 p-acp d. av pns11 vmb n1 p-acp dt n2 c-crq pn22 vmb vvi pc-acp vdi dt ds;
(24) sermon (DIV2)
964
Page 210
6843
the standing still in some cases is a worke the Apostle makes among the great workes that are to be done by Christians, this to be the chiefe, To keep our selues pure and unspotted of the world, to passe through all occasions,
the standing still in Some cases is a work the Apostle makes among the great works that Are to be done by Christians, this to be the chief, To keep our selves pure and unspotted of the world, to pass through all occasions,
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(24) sermon (DIV2)
964
Page 210
6844
& to be never the worse for them, to go through all defilements of this present life, & not be tainted:
& to be never the Worse for them, to go through all defilements of this present life, & not be tainted:
cc pc-acp vbi av-x dt av-jc p-acp pno32, pc-acp vvi p-acp d n2 pp-f d j n1, cc xx vbi vvn:
(24) sermon (DIV2)
964
Page 210
6845
and if this be a worke, how much more is it then to be still doing, to be in act and operation alwaies? Therfore doe not say you want when you shall alwayes have occasion enough of that.
and if this be a work, how much more is it then to be still doing, to be in act and operation always? Therefore do not say you want when you shall always have occasion enough of that.
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(24) sermon (DIV2)
964
Page 210
6846
But you will say, these generalls are good to exhort us to be doing, but yet in particular what would you have us to doe now?
But you will say, these generals Are good to exhort us to be doing, but yet in particular what would you have us to do now?
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(24) sermon (DIV2)
965
Page 211
6847
I will instance in some few things, there are certaine times of working;
I will instance in Some few things, there Are certain times of working;
pns11 vmb n1 p-acp d d n2, pc-acp vbr j n2 pp-f vvg;
(24) sermon (DIV2)
966
Page 211
6848
as husbandmen, some times they have times of harvest, and some times they have seed times, wherein it is requyred, that they worke more then at other times: as husbandmen, Some times they have times of harvest, and Some times they have seed times, wherein it is required, that they work more then At other times:
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(24) sermon (DIV2)
966
Page 211
6849
so the Church of God hath times and seasons, and the common wealth hath some seasons and times when men should be set aworke to doe more then ordinary, to doe more then at other times;
so the Church of God hath times and seasons, and the Common wealth hath Some seasons and times when men should be Set awork to do more then ordinary, to do more then At other times;
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(24) sermon (DIV2)
966
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6850
and you all know this is such a season, wherein there should be working of every one in their severall places, I say it is time now for men to bee working more then ordinarie.
and you all know this is such a season, wherein there should be working of every one in their several places, I say it is time now for men to be working more then ordinary.
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(24) sermon (DIV2)
966
Page 211
6851
But you will say, what is it you would have us to doe?
But you will say, what is it you would have us to do?
p-acp pn22 vmb vvi, r-crq vbz pn31 pn22 vmd vhi pno12 pc-acp vdi?
(24) sermon (DIV2)
967
Page 211
6852
My brethren, Contend for the faith once delivered to the Saints, marke it, the worke must be to contend for it, you must be men of contention, let the world say what they will of you, it is a dutie that lies on you, it is that which the Spirit calls for from you, that ye be men that should contend;
My brothers, Contend for the faith once Delivered to the Saints, mark it, the work must be to contend for it, you must be men of contention, let the world say what they will of you, it is a duty that lies on you, it is that which the Spirit calls for from you, that you be men that should contend;
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(24) sermon (DIV2)
968
Page 211
6853
you must not doe it coldly, and remissely, but earnestly to strive for it, let not pretence of indiscretion hinder you, for discretiō when it is right, teacheth a man not to doe lesse but more,
you must not do it coldly, and remissly, but earnestly to strive for it, let not pretence of indiscretion hinder you, for discretion when it is right, Teaches a man not to do less but more,
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(24) sermon (DIV2)
968
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6854
and better then an other man, discretion we say doth not take mettall from Horses,
and better then an other man, discretion we say does not take mettle from Horses,
cc jc cs dt j-jn n1, n1 pns12 vvb vdz xx vvi n1 p-acp n2,
(24) sermon (DIV2)
968
Page 211
6855
but guides those horses and puts them in a righter way, disc•etion makes no man lesse actiue,
but guides those Horses and puts them in a righter Way, disc•etion makes no man less active,
cc-acp vvz d n2 cc vvz pno32 p-acp dt jc-jn n1, n1 vvz dx n1 av-dc j,
(24) sermon (DIV2)
968
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6856
but it giues his actions a better tincture.
but it gives his actions a better tincture.
cc-acp pn31 vvz po31 n2 dt jc n1.
(24) sermon (DIV2)
968
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6857
So againe, let us not say we must be moderate, for what is that moderation? Indeed the moderation that keepeth from actions, wherein is excesse, is good;
So again, let us not say we must be moderate, for what is that moderation? Indeed the moderation that Keepeth from actions, wherein is excess, is good;
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(24) sermon (DIV2)
969
Page 212
6858
but if you meane by moderation to goe a slow and easie pace in the wayes of God, that is coldnes, idlenesse, carelesnesse, there is no excesse in any good way.
but if you mean by moderation to go a slow and easy pace in the ways of God, that is coldness, idleness, carelessness, there is no excess in any good Way.
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(24) sermon (DIV2)
969
Page 212
6859
Therefore that is your worke now to contend for the Faith, that is, for all the points of faith,
Therefore that is your work now to contend for the Faith, that is, for all the points of faith,
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(24) sermon (DIV2)
969
Page 212
6860
for every jott of that is precious:
for every jott of that is precious:
p-acp d n1 pp-f d vbz j:
(24) sermon (DIV2)
969
Page 212
6861
saith the Apostle Iude, it is but once delivered to the Saints, as if he should say, it is too precious a treasure oft to bee despenced, it was but once delivered to the world: Says the Apostle Iude, it is but once Delivered to the Saints, as if he should say, it is too precious a treasure oft to be despenced, it was but once Delivered to the world:
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(24) sermon (DIV2)
969
Page 212
6862
if Christ did meane to come againe, and renewe the Articles of our faith, we might be more remisse and negligent,
if christ did mean to come again, and renew the Articles of our faith, we might be more remiss and negligent,
cs np1 vdd vvi pc-acp vvi av, cc vvi dt n2 pp-f po12 n1, pns12 vmd vbi av-dc j cc j,
(24) sermon (DIV2)
969
Page 212
6863
for if we did loose them he might restore them againe, but they are but once delivered,
for if we did lose them he might restore them again, but they Are but once Delivered,
c-acp cs pns12 vdd vvi pno32 pns31 vmd vvi pno32 av, cc-acp pns32 vbr p-acp a-acp vvn,
(24) sermon (DIV2)
969
Page 212
6864
therefore your care must be to keepe them the better. Besides, it is the common faith, therefore every man hath interest in it;
Therefore your care must be to keep them the better. Beside, it is the Common faith, Therefore every man hath Interest in it;
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(24) sermon (DIV2)
969
Page 212
6865
do not say therefore, what haue I to doe, it belongs to these and these men to looke after it: do not say Therefore, what have I to do, it belongs to these and these men to look After it:
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(24) sermon (DIV2)
970
Page 212
6866
it is the common faith, and every man hath part in it, and should contend according to his place and power, and within his spheere;
it is the Common faith, and every man hath part in it, and should contend according to his place and power, and within his sphere;
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(24) sermon (DIV2)
970
Page 212
6867
and remember it is a matter of much moment, for every part of the fath or little matter of faith (I speake now of the whole doctrine of faith) that you should be exceeding exact in keeping of it, that it receive no detriment, especially in matter of opinion.
and Remember it is a matter of much moment, for every part of the fath or little matter of faith (I speak now of the Whole Doctrine of faith) that you should be exceeding exact in keeping of it, that it receive no detriment, especially in matter of opinion.
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(24) sermon (DIV2)
970
Page 212
6868
For my brethren, you must know, that it were better there should bee great offences committed in the land, great and notorious crimes, For my brothers, you must know, that it were better there should be great offences committed in the land, great and notorious crimes,
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(24) sermon (DIV2)
970
Page 213
6869
then that there should be any losse in the matter of faith, because where the opinions of men are sett wrong, that is a principle that carries them still on.
then that there should be any loss in the matter of faith, Because where the opinions of men Are Set wrong, that is a principle that carries them still on.
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(24) sermon (DIV2)
970
Page 213
6870
Great finnes come from great passions, and men are able to see them, and when the passion is gone over, they are easily recalled againe;
Great fins come from great passion, and men Are able to see them, and when the passion is gone over, they Are Easily Recalled again;
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(24) sermon (DIV2)
970
Page 213
6871
but errours in opinion are matters of great moment, therefore it belongs to every one to looke to it, to us that are Preachers in our places, to Magistrates in their places, to every man to contend for the common Faith:
but errors in opinion Are matters of great moment, Therefore it belongs to every one to look to it, to us that Are Preachers in our places, to Magistrates in their places, to every man to contend for the Common Faith:
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(24) sermon (DIV2)
970
Page 213
6872
and know this my brethren, that their are certaine opportunities which the Lord giues you,
and know this my brothers, that their Are certain opportunities which the Lord gives you,
cc vvb d po11 n2, cst po32 vbr j n2 r-crq dt n1 vvz pn22,
(24) sermon (DIV2)
970
Page 213
6873
and you must take heed of neglecting them, it may be to let a thing goe some times, it will never be recovered againe.
and you must take heed of neglecting them, it may be to let a thing go Some times, it will never be recovered again.
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(24) sermon (DIV2)
970
Page 213
6874
Therefore looke that you be diligent in it, stirr up your selves to doe it, while there is occasion offered.
Therefore look that you be diligent in it, stir up your selves to do it, while there is occasion offered.
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(24) sermon (DIV2)
970
Page 213
6875
In other things, men are apt to be men of action, they would have imployment,
In other things, men Are apt to be men of actium, they would have employment,
p-acp j-jn n2, n2 vbr j pc-acp vbi n2 pp-f n1, pns32 vmd vhi n1,
(24) sermon (DIV2)
970
Page 213
6876
and worke that they may bee some body in the world, and it is very well, there is something in that, it is a noblenesse of disposition so to doe;
and work that they may be Some body in the world, and it is very well, there is something in that, it is a nobleness of disposition so to do;
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(24) sermon (DIV2)
970
Page 213
6877
but alas, what poore and weake reward haue you for that? it may be a little vaineglory, it may be some applause from Princes or people, it may be some emptie airie preferment.
but alas, what poor and weak reward have you for that? it may be a little vainglory, it may be Some applause from Princes or people, it may be Some empty airy preferment.
cc-acp uh, q-crq j cc j n1 vhb pn22 p-acp d? pn31 vmb vbi dt j n1, pn31 vmb vbi d n1 p-acp n2 cc n1, pn31 vmb vbi d j j n1.
(24) sermon (DIV2)
970
Page 213
6878
To doe the will of the Lord, the worke he hath given you to doe, it is no matter what it is for, a servant must not chuse his worke;
To do the will of the Lord, the work he hath given you to do, it is no matter what it is for, a servant must not choose his work;
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(24) sermon (DIV2)
970
Page 213
6879
I say whatsoever it is, though in never so meane a thing, the greatest excellencie is to do his will that makes us Kings and Princes to him that makes us partakers of the Royall bloud,
I say whatsoever it is, though in never so mean a thing, the greatest excellency is to do his will that makes us Kings and Princes to him that makes us partakers of the Royal blood,
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(24) sermon (DIV2)
970
Page 213
6880
as Christ saith, These are my brothers, and Sister, and Mother, that doe the will of my Father.
as christ Says, These Are my Brother's, and Sister, and Mother, that do the will of my Father.
c-acp np1 vvz, d vbr po11 n2, cc n1, cc n1, cst vdb dt n1 pp-f po11 n1.
(24) sermon (DIV2)
970
Page 214
6881
It is this doing of his will, this action that puts you into a high condition:
It is this doing of his will, this actium that puts you into a high condition:
pn31 vbz d vdg pp-f po31 n1, d n1 cst vvz pn22 p-acp dt j n1:
(24) sermon (DIV2)
970
Page 214
6882
I see not that Paule was ambitious of any thing but of this, that he might be doing, that he might liue a usefull, a profitable life, in the 15. Rom. 20. I was ambitious saith Paule, to Preach the Gospell,
I see not that Paul was ambitious of any thing but of this, that he might be doing, that he might live a useful, a profitable life, in the 15. Rom. 20. I was ambitious Says Paul, to Preach the Gospel,
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even where it had never been preached, this is all my ambition to put my selfe upon the hardest taskes:even where it had never been preached, this is all my ambition to put my self upon the Hardest tasks:
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so it should be your ambition to doe some thing for the Church. When you reade the storie of Moses, that He was mightie in word and deede ;
so it should be your ambition to do Some thing for the Church. When you read the story of Moses, that He was mighty in word and deed;
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of David, of the Iudges, and the Worthies of the Church, they should be so many incentives to you, to stirre you up to be doing in your place.
of David, of the Judges, and the Worthies of the Church, they should be so many incentives to you, to stir you up to be doing in your place.
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But this is not all that we would commend to you at this time, to be men of action, But this is not all that we would commend to you At this time, to be men of actium,
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and to observe the opportunities, but there is an other thing, and that is this, that likewise the season cōmends to you, that is, to fast and pray:
and to observe the opportunities, but there is an other thing, and that is this, that likewise the season commends to you, that is, to fast and pray:
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as in husbandry, so in the Church, there are certaine seasons of actions, and those seasons must not be omitted.
as in Husbandry, so in the Church, there Are certain seasons of actions, and those seasons must not be omitted.
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Marke what the course of the Scripture was in every calamitie, in Ioel when there was a famine begune, Sanctifie a fast, saith the Lord, call a solemne Assemblie :
Mark what the course of the Scripture was in every calamity, in Joel when there was a famine begun, Sanctify a fast, Says the Lord, call a solemn Assembly:
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when their is a plague comming, when there are great enterprises in hand, when there is any thing plotting for the advancement of the good of the Church, doe you not think now, that the omission of opportunities are sinnes,
when their is a plague coming, when there Are great enterprises in hand, when there is any thing plotting for the advancement of the good of the Church, do you not think now, that the omission of opportunities Are Sins,
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for you to neglect this dutie, doe you not thinke the Lord will require it? It is true indeed, it is a businesse that is not ordinary, it is extraordinary:
for you to neglect this duty, do you not think the Lord will require it? It is true indeed, it is a business that is not ordinary, it is extraordinary:
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but doe not extraordinary times and occasions call for it?
but do not extraordinary times and occasions call for it?
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Againe, is it not evill in such extraordinary cases to omit such an extraordinary duty? As wee finde in Scripture,
Again, is it not evil in such extraordinary cases to omit such an extraordinary duty? As we find in Scripture,
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when the Lord would call for fasting, and they did it not:
when the Lord would call for fasting, and they did it not:
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Indeed to turne it to jollity and feasting is another thing, a sinne of a greater nature;
Indeed to turn it to jollity and feasting is Another thing, a sin of a greater nature;
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but now the very standing still and omitting of this duty is disobedience to the Lord,
but now the very standing still and omitting of this duty is disobedience to the Lord,
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and to be guilty of the judgements that are upon a people, I say the standing still and not hastening to the gappe:
and to be guilty of the Judgments that Are upon a people, I say the standing still and not hastening to the gap:
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What shall we say then of those that resist this course, and thrust men out of the gappe? Consider it therefore seriously, this is a speciall duty required, the season lookes for it that we should humble our selves before God.
What shall we say then of those that resist this course, and thrust men out of the gap? Consider it Therefore seriously, this is a special duty required, the season looks for it that we should humble our selves before God.
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Againe, there is one thing more that wee will speake of, but in a word;
Again, there is one thing more that we will speak of, but in a word;
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that is, that every man for his owne particular renew his speciall Covenant with God concerning the amendment of his life in particular:
that is, that every man for his own particular renew his special Covenant with God Concerning the amendment of his life in particular:
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for I finde that in all times when the Lord hath stretched forth his hand against a Church and Nation, that this hath beene required, that they should come and enter into a Covenant with God:
for I find that in all times when the Lord hath stretched forth his hand against a Church and nation, that this hath been required, that they should come and enter into a Covenant with God:
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You shall finde that Asa did it, 2 Chron. 16. that Nehemiah did it, that it was done in Ieremiahs time,
You shall find that Asa did it, 2 Chronicles 16. that Nehemiah did it, that it was done in Jeremiah's time,
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when they had warres in hand: Wee have many examples of it in Scripture, every man did it;
when they had wars in hand: we have many Examples of it in Scripture, every man did it;
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and because every man could not come to doe it personally, the head did it for the rest.
and Because every man could not come to do it personally, the head did it for the rest.
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I say the Lord lookes for this from every man in private, that he should doe this in a particular manner, to consider what have I done amisse in my life? what have I done to provoke the Lord? What sinnes of commission,
I say the Lord looks for this from every man in private, that he should do this in a particular manner, to Consider what have I done amiss in my life? what have I done to provoke the Lord? What Sins of commission,
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and what of omission? Have I beene colde and lukewarme? Have I beene too much conformable to the times? For this is it that brings judgement upon a people:
and what of omission? Have I been cold and lukewarm? Have I been too much conformable to the times? For this is it that brings judgement upon a people:
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the Saints when they are not zealous, when they fall from their first love, may helpe forward a judgement as well as grosse sinners, yea and more too: the Saints when they Are not zealous, when they fallen from their First love, may help forward a judgement as well as gross Sinners, yea and more too:
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let every man therefore stirre up himselfe to doe his dutie.
let every man Therefore stir up himself to do his duty.
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In a word, wee should strive and contend for the advancing of Christs kingdome, for the furtherance of the Gospell,
In a word, we should strive and contend for the advancing of Christ Kingdom, for the furtherance of the Gospel,
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for the good of mankinde, for the flourishing of the Church, wherein our owne good consisteth;
for the good of mankind, for the flourishing of the Church, wherein our own good Consisteth;
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and we should doe it earnestly, wee should contend for it, contend with God in prayer, contend with our Superiours by intreaty, with our adversaries by resistance, with colde and lukewarme men by stirring them up, by provoking one another to good workes.
and we should do it earnestly, we should contend for it, contend with God in prayer, contend with our Superiors by entreaty, with our Adversaries by resistance, with cold and lukewarm men by stirring them up, by provoking one Another to good works.
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These are the workes that we exhort you to, and thus you shall be assured you have faith that workes by love.
These Are the works that we exhort you to, and thus you shall be assured you have faith that works by love.
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Learne this, to joyne these together. And so much shall serve for this time, and this Text. FINIS.
Learn this, to join these together. And so much shall serve for this time, and this Text. FINIS.
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