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SERMONS BY JOHN PRESTON Dr. of D. 2. Chron. 30. 18, 19, 20. 18 FOr a Multitude of the people even many of Ephraim, and Manasseh, Issachar, and Zebulon, had not cleansed themselves;
SERMONS BY JOHN PRESTON Dr. of D. 2. Chronicles 30. 18, 19, 20. 18 FOr a Multitude of the people even many of Ephraim, and Manasses, Issachar, and Zebulon, had not cleansed themselves;
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yet did they eate the Passeover otherwise then it was written, but Hezekiah prayed for the saying, the good Lord pardon every one.
yet did they eat the Passover otherwise then it was written, but Hezekiah prayed for the saying, the good Lord pardon every one.
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19. That prepareth his heart to seeke God:
19. That Prepareth his heart to seek God:
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The Lord God of his Fathers, though he be not cleansed according to the purification of the Sanctuary.
The Lord God of his Father's, though he be not cleansed according to the purification of the Sanctuary.
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20. And the Lord hearkned to Hezekiah, and healed the people.
20. And the Lord hearkened to Hezekiah, and healed the people.
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UPon the occasion of these words was the illegality of some resorters to the Passeover at this Time, for this solemne Duty having beene long neglected, by occasion of the negligence of former Governors:
UPon the occasion of these words was the illegality of Some resorters to the Passover At this Time, for this solemn Duty having been long neglected, by occasion of the negligence of former Governors:
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Ezekiah sends his Messengers not onely into Iuda, but also into Israel, to assemble them,Hezekiah sends his Messengers not only into Iuda, but also into Israel, to assemble them,
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if it were possible, unto this great Solemnity, which was effected with various successe, for in some places they were entertain'd with scoffs;
if it were possible, unto this great Solemnity, which was effected with various success, for in Some places they were entertained with scoffs;
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in others, with great readinesse, to submit themselues unto this Sacred ordinance; but the warning being short, and journey long, there were many wanted legal cleansing;
in Others, with great readiness, to submit themselves unto this Sacred Ordinance; but the warning being short, and journey long, there were many wanted Legal cleansing;
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Hezekiah seeing the promptnesse of the people, and that in the substance of the Duty they had not fayled, puts up this Prayer to Almighty God, in their behalfe.Hezekiah seeing the promptness of the people, and that in the substance of the Duty they had not failed, puts up this Prayer to Almighty God, in their behalf.
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In which prayer we have these three things to be considered, and understood. 1 The substance of it, which was that God would pardon or be mercifull.
In which prayer we have these three things to be considered, and understood. 1 The substance of it, which was that God would pardon or be merciful.
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2 The persons for whom he made it, and they are described two waies. 1 From the preparation of their Soules and inward man, they prepared their whole hearts.
2 The Persons for whom he made it, and they Are described two ways. 1 From the preparation of their Souls and inward man, they prepared their Whole hearts.
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2 From the imperfections of their outward and legall preparations, they were not cleansed according to the purification of the Sanctuary.
2 From the imperfections of their outward and Legal preparations, they were not cleansed according to the purification of the Sanctuary.
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3 The successe and issue that it had, which was the healing of the people, that is, God blessed that ordinance of his for the removall of that outward guilt, contracted by those ceremoniall neglects,
3 The success and issue that it had, which was the healing of the people, that is, God blessed that Ordinance of his for the removal of that outward guilt, contracted by those ceremonial neglects,
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or otherwise, and for the strengthning of their Soules in grace and holinesse, and for the curing of their outward estate, which lay open at this time to many pressures and calamities on every side.
or otherwise, and for the strengthening of their Souls in grace and holiness, and for the curing of their outward estate, which lay open At this time to many pressures and calamities on every side.
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The points of Doctrine might be many that would hence arise, but we doe purpose onely to handle two.
The points of Doctrine might be many that would hence arise, but we do purpose only to handle two.
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1 That in all the parts of publicke worship and performances, the Lord especially requires, and expects, the heart bee right;
1 That in all the parts of public worship and performances, the Lord especially requires, and expects, the heart be right;
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he would have nothing wanting, but of all the rest hee would not have the heart imperfect,
he would have nothing wanting, but of all the rest he would not have the heart imperfect,
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or defective, the good Lord, (saies this good King) be mercifull to every one that prepareth his whole heart, to seeke the Lord God of his fathers,
or defective, the good Lord, (Says this good King) be merciful to every one that Prepareth his Whole heart, to seek the Lord God of his Father's,
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though he be not clensed, that is, though he bee in other things imperfect & defective,
though he be not cleansed, that is, though he be in other things imperfect & defective,
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so Solomon, this good Kings predecessor, Pro. 4. 23. Keepe thy heart with all diligence, thy foot is not to be neglected, Eccle. 5. 1. but to be kept,
so Solomon, this good Kings predecessor, Pro 4. 23. Keep thy heart with all diligence, thy foot is not to be neglected, Eccle. 5. 1. but to be kept,
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but not with so much care and circumspection as the heart, that part must not be wanting what-ever other parts were,
but not with so much care and circumspection as the heart, that part must not be wanting whatever other parts were,
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and therefore if any were in this defective Hezechiah praies not for them.
and Therefore if any were in this defective Hezekiah prays not for them.
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1 Because the heart is that which God himselfe doth most delight in, no duty can be well performed where God himselfe doth not vouchsafe his his presence, & assistance.
1 Because the heart is that which God himself does most delight in, no duty can be well performed where God himself does not vouchsafe his his presence, & assistance.
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Heb. 13. 15. By him therefore let us offer the Sacrifice of praise to God continually, that is, by his assistance and gracious presence,Hebrew 13. 15. By him Therefore let us offer the Sacrifice of praise to God continually, that is, by his assistance and gracious presence,
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but where there is not a heart to receive and entertaine God in, he never will, nor doth afford his presence.
but where there is not a heart to receive and entertain God in, he never will, nor does afford his presence.
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Esay. 66. 1, 2. Heaven is my throne and the earth my foot stoole, &c. But to this man will I looke,Isaiah. 66. 1, 2. Heaven is my throne and the earth my foot stool, etc. But to this man will I look,
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even to him that is poore, and of a contrite heart, according to that of the Psal. 51. 17. The Sacrifices of God are a broken spirit:
even to him that is poor, and of a contrite heart, according to that of the Psalm 51. 17. The Sacrifices of God Are a broken Spirit:
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a broken and contrite heart, &c. a broken and contrite heart, etc.
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Though to the eye of men it may seeme a despicable and meane abode, for such a glorious and excelling Majesty,
Though to the eye of men it may seem a despicable and mean Abided, for such a glorious and excelling Majesty,
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yet sure it is not so by him accounted, when a great man is to be received into our houses, we are carefull that there be no breaches in them,
yet sure it is not so by him accounted, when a great man is to be received into our houses, we Are careful that there be no Breaches in them,
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but when the Great and glorious God, is to be received into our hearts, he will not stumble at the wounds and breaches.
but when the Great and glorious God, is to be received into our hearts, he will not Stumble At the wounds and Breaches.
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The heart is that onely part, whereby God estimates, and makes a judgement of the whole, hee takes measure of a man by his heart,
The heart is that only part, whereby God estimates, and makes a judgement of the Whole, he Takes measure of a man by his heart,
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if that bee sound and upright, he never cuririously examines other parts;
if that be found and upright, he never cuririously examines other parts;
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wee commonly are taken with the face and countenance, because wee are not able to looke deeper;
we commonly Are taken with the face and countenance, Because we Are not able to look Deeper;
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but God regards not that, as being able to descend into the secret closet of the heart, 1. Sam. 16. 6. 7:
but God regards not that, as being able to descend into the secret closet of the heart, 1. Sam. 16. 6. 7:
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And hee looked on Eliab, and said, Surely the Lords anointed is before him:
And he looked on Eliab, and said, Surely the lords anointed is before him:
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But the Lord said unto Samuel, Looke not on his countenance, nor on the height of his stature, because I have refused him;
But the Lord said unto Samuel, Look not on his countenance, nor on the height of his stature, Because I have refused him;
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for the Lord seeth not as man seeth; For man looketh on the outward appearance; but the Lord seeth the heart: for the Lord sees not as man sees; For man looks on the outward appearance; but the Lord sees the heart:
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And accordingly yee have the doome of almost all the Kings of Iudah, according to the goodnesse or badnesse of their hearts: 2. Chron. 25. 2. Hee did that which was right in the sight of God,
And accordingly ye have the doom of almost all the Kings of Iudah, according to the Goodness or badness of their hearts: 2. Chronicles 25. 2. He did that which was right in the sighed of God,
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but not with a perfect heart: And the like is also testified of many other of them.but not with a perfect heart: And the like is also testified of many other of them.
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3. The heart is the hardest peice to manage and manure;
3. The heart is the Hardest piece to manage and manure;
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and therefore he that keepes that well in tune, is not likely to bee wanting in the other:
and Therefore he that keeps that well in tune, is not likely to be wanting in the other:
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if in a Violl, I finde the Treble string in tune; I make no question of the Base that goes not out so easily:
if in a Viol, I find the Triple string in tune; I make no question of the Base that Goes not out so Easily:
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Symon magus had composed the other parts, Acts 8. 13. He did believe and was Baptized: Symon magus had composed the other parts, Acts 8. 13. He did believe and was Baptised:
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but this string was out of tune, the Apostle findes this jarring, ver. 21. Thou hast neither part nor lot in this businesse,
but this string was out of tune, the Apostle finds this jarring, ver. 21. Thou hast neither part nor lot in this business,
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for thy heart is not right in the sight of God; for thy heart is not right in the sighed of God;
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in his owne sight no question but hee thought it so, but it was not so in Gods sight:
in his own sighed no question but he Thought it so, but it was not so in God's sighed:
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And indeede, the heart is so deceitfull, that it will deceive the very owner and possessor of it:
And indeed, the heart is so deceitful, that it will deceive the very owner and possessor of it:
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like to your Juglers, that will doe a thing before your face, and yet you shall not see him do it, 2. King. Why weepeth my Lord? (saith Hazael) Why (saies the Prophet) for the great evill, that I know thou wilt doe unto the Children of Israel;
like to your Jugglers, that will do a thing before your face, and yet you shall not see him do it, 2. King. Why weeps my Lord? (Says hazael) Why (Says the Prophet) for the great evil, that I know thou wilt do unto the Children of Israel;
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their strong holds thou wilt set on fire, &c. And Hazael said, Is thy servant a dogge, that hee should doe this great thing: their strong holds thou wilt Set on fire, etc. And hazael said, Is thy servant a dog, that he should do this great thing:
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There were Characters of of cruelty ingraven on his heart, which himselfe had never read,
There were Characters of of cruelty engraven on his heart, which himself had never read,
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nor beene acquainted yet withall, Who knoweth (saith the Apostle) 1. Cor. 2. 11. the things of a man,
nor been acquainted yet withal, Who Knoweth (Says the Apostle) 1. Cor. 2. 11. the things of a man,
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but the spirit of man that is within him: but the Spirit of man that is within him:
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One would think a man should read his owne hand, yet some do write so bad, that they cannot reade it when they have done and so did Hazael, he had hatcht such cursed thoughts within him, that he could not see unto the utmost terminus and end of them;
One would think a man should read his own hand, yet Some do write so bad, that they cannot read it when they have done and so did hazael, he had hatched such cursed thoughts within him, that he could not see unto the utmost terminus and end of them;
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if a man hath a spot upon his face, hee is warned of it by every body else,
if a man hath a spot upon his face, he is warned of it by every body Else,
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because its knowne hee cannot see it, but he may have a thousand spots upon his heart,
Because its known he cannot see it, but he may have a thousand spots upon his heart,
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and neither he, nor no man in the world beside be able to discover it: he therefore, that hath wel prepared this part, will hardly bee defective in the rest.
and neither he, nor no man in the world beside be able to discover it: he Therefore, that hath well prepared this part, will hardly be defective in the rest.
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4. The heart is the spring and first wheele of all that curious Clocke-worke of the soule;
4. The heart is the spring and First wheel of all that curious Clockwork of the soul;
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so that if that be but ordered and kept aright, it will direct and order all the rest,
so that if that be but ordered and kept aright, it will Direct and order all the rest,
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and this is the reason that the Holy Ghost is pleased for to give, Prov. 4. 23. Out of it are the issues of life:
and this is the reason that the Holy Ghost is pleased for to give, Curae 4. 23. Out of it Are the issues of life:
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If a man had a Wel or Fountaine in his Garden, out of which came all the liquors that he used, he had neede be very diligent to keepe that cleane;
If a man had a Well or Fountain in his Garden, out of which Come all the Liquors that he used, he had need be very diligent to keep that clean;
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if that were poisoned, it would be hard for himselfe long to escape,.
if that were poisoned, it would be hard for himself long to escape,.
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Now the heart is such a fountaine, Rom. 10. 10. With the heart man believeth to righteousnes,
Now the heart is such a fountain, Rom. 10. 10. With the heart man Believeth to righteousness,
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And from within, even out of the heart proceed evil thoughts, &c. Mar. 7. 21. the Gentiles were accounted common & prophane before Christs time,And from within, even out of the heart proceed evil thoughts, etc. Mar. 7. 21. the Gentiles were accounted Common & profane before Christ time,
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but after their hearts were purified, even Peter himselfe, the Apostle of the Circumcision, durst venture on them, Act. 15. 9. For God put no difference betweene them & the Iewes,
but After their hearts were purified, even Peter himself, the Apostle of the Circumcision, durst venture on them, Act. 15. 9. For God put no difference between them & the Iewes,
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after that by faith he had purified their hearts: After that by faith he had purified their hearts:
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give me never so bad a man, make but his heart right, and I dare venture to close with him,
give me never so bad a man, make but his heart right, and I Dare venture to close with him,
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if ye take out the Serpents sting, hee may bee played with, or otherwise imploied, without either danger, or other inconvenience.
if you take out the Serpents sting, he may be played with, or otherwise employed, without either danger, or other inconvenience.
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Let us everyone be hence encouraged to examine well, and looke unto our hearts;
Let us everyone be hence encouraged to examine well, and look unto our hearts;
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for if they be any way difordered and out of tune, our actions and performances will not be relished:
for if they be any Way difordered and out of tune, our actions and performances will not be relished:
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Remember what the Apostle saith Heb. 3. 12. Take heede brethren lest there be in any of you an evil heart of unbeliefe, to depart from the living God;
remember what the Apostle Says Hebrew 3. 12. Take heed brothers lest there be in any of you an evil heart of unbelief, to depart from the living God;
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an unbeleeving and evill heart will evermore bee drawing backe from God, will not come at him by its good will, Mat. 15. 8, 9. They honour mee with their lips,
an unbelieving and evil heart will evermore be drawing back from God, will not come At him by its good will, Mathew 15. 8, 9. They honour me with their lips,
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but their hearts are remooved far from me: but their hearts Are removed Far from me:
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And what then became of all their worship? why surely it came to nothing, In vaine they worship mee:
And what then became of all their worship? why surely it Come to nothing, In vain they worship me:
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A hartlesse worship is a worship that God regards not;
A heartless worship is a worship that God regards not;
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but if the heart bee framed and prepared as it should be, God lookes not at the many imperfections that may bee found in circumstantiall matters.
but if the heart be framed and prepared as it should be, God looks not At the many imperfections that may be found in circumstantial matters.
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But it will be heere demanded, how one may know when his heart is truely qualified and fitted for a duty?
But it will be Here demanded, how one may know when his heart is truly qualified and fitted for a duty?
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When he is perswaded of a speciall, and peculiar eye of God upon him in the duty, that God in a speciall manner doth behold him,
When he is persuaded of a special, and peculiar eye of God upon him in the duty, that God in a special manner does behold him,
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and observe him how hee doth it;
and observe him how he does it;
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he must beleive that God is at his Elbow, Heb. 11. 6. He that commeth to God, must beleive that God is;
he must believe that God is At his Elbow, Hebrew 11. 6. He that comes to God, must believe that God is;
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that is, must have his heart delivered from that blindnes, wherein by nature al mens hearts remaine.
that is, must have his heart Delivered from that blindness, wherein by nature all men's hearts remain.
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What was the reason that the Gentiles, even in their solemne worship of their Gods, were so abhominable oftentimes,
What was the reason that the Gentiles, even in their solemn worship of their God's, were so abominable oftentimes,
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because their hearts were darke and blinde in spirituall and celestiall matters, Rom. 1. 21. 22. 23. Their foolish hearts were darkned,
Because their hearts were dark and blind in spiritual and celestial matters, Rom. 1. 21. 22. 23. Their foolish hearts were darkened,
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and then they changed the truth of God into a lye, and worshipped the Creature in stead of the Cretor, &c. But when the heart is seriously convinced that God is present, records and registers all our deportments whatsoever:and then they changed the truth of God into a lie, and worshipped the Creature in stead of the Cretor, etc. But when the heart is seriously convinced that God is present, records and registers all our deportments whatsoever:
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it makes us circumspect and carefull, even those that are otherwise regardlesse of their duties; yet when their masters eie is on them, will consider what they doe:
it makes us circumspect and careful, even those that Are otherwise regardless of their duties; yet when their Masters eye is on them, will Consider what they do:
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and therefore the Apostle requires of Christian Servants more, Ephes. 6. 6. Because the Heathen would doe thus much, the very Asse,
and Therefore the Apostle requires of Christian Servants more, Ephesians 6. 6. Because the Heathen would do thus much, the very Ass,
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when shee saw the Angel in the passage behaves her selfe accordingly, Numb. 22. 23:
when she saw the Angel in the passage behaves her self accordingly, Numb. 22. 23:
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If a man would therefore know, whether his heart be fitted and prepared for any duty, let him seriously examine,
If a man would Therefore know, whither his heart be fitted and prepared for any duty, let him seriously examine,
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whether hee is thus perswaded of the speciall eye of God upon him in it.
whither he is thus persuaded of the special eye of God upon him in it.
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2. The heart is then prepared for a duty and service unto God, when it is sequestred,
2. The heart is then prepared for a duty and service unto God, when it is sequestered,
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and taken off from other things: when the drosse and staine of natural selfe-love, and earthly mindednesse is gotten out:
and taken off from other things: when the dross and stain of natural Self-love, and earthly Mindedness is got out:
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as we see, men bring not filthy vessels, unwashed, and uncleansed to their Masters table.
as we see, men bring not filthy vessels, unwashed, and uncleansed to their Masters table.
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Yee may see, perhaps, an impure and filthy vessell in the Kitchin, but upon the Table it is not tollerable:
Ye may see, perhaps, an impure and filthy vessel in the Kitchen, but upon the Table it is not tolerable:
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These men that came unto the Passeover, although not washed according to the purification of the Sanctuary;
These men that Come unto the Passover, although not washed according to the purification of the Sanctuary;
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yet were, no question, purged inwardly:
yet were, no question, purged inwardly:
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they had, no doubt, a Substantiall, though not a Ceremoniall cleansing, according to that of the Apostle, 2 Tim. 2. 21. If a man doe therefore purge himselfe from these, he shall be a vessell unto honour, sanctified,
they had, no doubt, a Substantial, though not a Ceremonial cleansing, according to that of the Apostle, 2 Tim. 2. 21. If a man do Therefore purge himself from these, he shall be a vessel unto honour, sanctified,
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and meete for the Masters use, and prepared unto every good worke. and meet for the Masters use, and prepared unto every good work.
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There's none of us would have our meate come up upon a dirty Dish, and much lesse God.
There's none of us would have our meat come up upon a dirty Dish, and much less God.
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When David asked for some holy Shew-bread from the Priests, he tels him withall, that the vessels of the young men, that were to carry it, were holy 1 Sam. 21. 5. So must our hearts be,
When David asked for Some holy Shewbread from the Priests, he tells him withal, that the vessels of the young men, that were to carry it, were holy 1 Sam. 21. 5. So must our hearts be,
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when we adventure to draw neere to God:
when we adventure to draw near to God:
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And though we cannot here attaine a perfect purity, but that corruption will still be mingled with our best performances, yet that must be removed,
And though we cannot Here attain a perfect purity, but that corruption will still be mingled with our best performances, yet that must be removed,
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and laid aside, that kept us back from turning to the Lord:
and laid aside, that kept us back from turning to the Lord:
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the rubbish of necessity must be removed, that stops the building from going on, 1 Pet. 1. 22, 23. Seeing yee have purified your soules to the obedience of the truth,
the rubbish of necessity must be removed, that stops the building from going on, 1 Pet. 1. 22, 23. Seeing ye have purified your Souls to the Obedience of the truth,
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unto unfeigned love of the brethren, &c. Being borne againe, &c. That is, seeing that original impurity, that blocked up the soule from turning unto God, is done away, the heapes of muck and rubbish, that stood where now the building is erected;unto unfeigned love of the brothers, etc. Being born again, etc. That is, seeing that original impurity, that blocked up the soul from turning unto God, is done away, the heaps of muck and rubbish, that stood where now the building is erected;
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for that's done alwayes at the first conversion of the soule to God, and never fully doth returne.
for that's done always At the First conversion of the soul to God, and never Fully does return.
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3. When it is softned, and fitted to receave impressions:
3. When it is softened, and fitted to receive impressions:
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when the Centurion by much dejection and prostration of his soule to God in secret, had his heart so mollified, that any thing would make a charracter or Print:
when the Centurion by much dejection and prostration of his soul to God in secret, had his heart so mollified, that any thing would make a character or Print:
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Hee tels Peter, He was ready to heare whatsoever God should be pleased for to speake, Act. 10 33. It's not enough that the mettall be refined,
He tells Peter, He was ready to hear whatsoever God should be pleased for to speak, Act. 10 33. It's not enough that the mettle be refined,
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and purged from the drosse, that before did cleave unto it:
and purged from the dross, that before did cleave unto it:
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unlesse it likewise be so softned, as that it will accommodate it selfe unto the mold,
unless it likewise be so softened, as that it will accommodate it self unto the mould,
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or stampe it shall be cast into: and therefore it's powred into that while it is soft and liquid.
or stamp it shall be cast into: and Therefore it's poured into that while it is soft and liquid.
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So the Apostle Rom. 6. 17. argues They now were truely freed from the dominion and power of their former unregenerate estate,
So the Apostle Rom. 6. 17. argues They now were truly freed from the dominion and power of their former unregenerate estate,
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because their Hearts did yeeld unto the stampe that was imprinted on them, NONLATINALPHABET.
Because their Hearts did yield unto the stamp that was imprinted on them,.
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As the mettall then is judged to bee sufficiently continued in the Furnace, when it willingly receives the forme and figure of that which it is cast and poured into.
As the mettle then is judged to be sufficiently continued in the Furnace, when it willingly receives the Form and figure of that which it is cast and poured into.
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Thus Paul was melted by that Sunne of Righteousnesse, that shone into his soule when hee was going upon other errands, Acts. 9. 6. And he trembling and astonish'd, saying, Lord, what wilt thou have mee for to doe? as if hee should have said, This fire of thy love hath now so thawed and melted my obdurate,
Thus Paul was melted by that Sun of Righteousness, that shone into his soul when he was going upon other errands, Acts. 9. 6. And he trembling and astonished, saying, Lord, what wilt thou have me for to do? as if he should have said, This fire of thy love hath now so thawed and melted my obdurate,
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and kicking soule, that it is prepared for any mould, to receive what print soever thou shalt bee pleased for to stamp upon it:
and kicking soul, that it is prepared for any mould, to receive what print soever thou shalt be pleased for to stamp upon it:
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put mee into whatsoever shape thou wilt, I am now ready for any mold; to be a preacher that have been a persecutor;
put me into whatsoever shape thou wilt, I am now ready for any mould; to be a preacher that have been a persecutor;
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to suffer my selfe, that have beene the cause of so much suffering to others formerly,
to suffer my self, that have been the cause of so much suffering to Others formerly,
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and therefore no marvaile, if the Lord professeth he would looke to such alone, Isaiah 66. 2. because onely such are fitted to bee wrought upon;
and Therefore no marvel, if the Lord Professes he would look to such alone, Isaiah 66. 2. Because only such Are fitted to be wrought upon;
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whereas, unbroken and unmollified spirits submit to nothing, but the word is as water spilt upon the Rocke, that makes no manner of impression.
whereas, unbroken and unmollified spirits submit to nothing, but the word is as water spilled upon the Rock, that makes no manner of impression.
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4 The heart is then prepared for a duty, when it makes the duty but a bridge to lead him unto God,
4 The heart is then prepared for a duty, when it makes the duty but a bridge to led him unto God,
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when it rests not in the deed, but passeth by it, and through it to God:
when it rests not in the deed, but passes by it, and through it to God:
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Yee have many very frequent in the outward acts of duty, will heare, and pray, and fast, and preach perhaps;
Ye have many very frequent in the outward acts of duty, will hear, and pray, and fast, and preach perhaps;
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yet raise their soules no higher then the outward act alone.
yet raise their Souls no higher then the outward act alone.
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Hos. 7. 14. And they have not cryed unto mee with their hearts, when they howled upon their beds: Hos. 7. 14. And they have not cried unto me with their hearts, when they howled upon their Beds:
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Therefore not with their hearts, because not unto me, or at least, with hearts well qualified,
Therefore not with their hearts, Because not unto me, or At least, with hearts well qualified,
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and fitted for that holy duty:
and fitted for that holy duty:
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There were some (it may bee) among these people that came unto the Passeover to please the King,
There were Some (it may be) among these people that Come unto the Passover to please the King,
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because the King was pleased for to have it so, and so they should, but if they rested there,
Because the King was pleased for to have it so, and so they should, but if they rested there,
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and went no further, their service would no be accepted, neither were they included in Hezekiahs Prayer,
and went no further, their service would not be accepted, neither were they included in Hezekiah's Prayer,
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for hee onely prayes for them that sought the Lord God of their fathers; not that sought the face of the Ruler, or the favour of this godly King,
for he only prays for them that sought the Lord God of their Father's; not that sought the face of the Ruler, or the favour of this godly King,
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or any other bie and carnall end. So Esa. 55. 6. Seeke the Lord while he may be found.
or any other bye and carnal end. So Isaiah 55. 6. Seek the Lord while he may be found.
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The duty is ordained to draw and to allure the soule to God, no more but an opportunity that God and men may trade and have commerce with one another:
The duty is ordained to draw and to allure the soul to God, no more but an opportunity that God and men may trade and have commerce with one Another:
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As Solomon did therefore build the glorious Temple to the Lord, that he might dwell with men. 2. Chron. 7. 12. But now if any rested in that Temple,
As Solomon did Therefore built the glorious Temple to the Lord, that he might dwell with men. 2. Chronicles 7. 12. But now if any rested in that Temple,
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and went no higher, he had no interest in any promise that was made unto it,
and went no higher, he had no Interest in any promise that was made unto it,
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for the condition of the promise was that they should seeke his face.
for the condition of the promise was that they should seek his face.
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ver. 14. If my people which are called by my name, shall humble them selves and pray, ver. 14. If my people which Are called by my name, shall humble them selves and pray,
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and seeke my face, and turne from their wicked way:
and seek my face, and turn from their wicked Way:
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Then will I heare from heaven, & wil forgive their sin, and wil heale their Land,
Then will I hear from heaven, & will forgive their since, and will heal their Land,
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if they shall humble themselves, and pray, and seeke my face; if they shall humble themselves, and pray, and seek my face;
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but if they prayed never so much, and in their praiers had onely respect and aime unto themselves, hee would not heare them, It is a strange expression, of the Prophet, Amos 5. 25. 26. Have yee offered unto me Sacrifice,
but if they prayed never so much, and in their Prayers had only respect and aim unto themselves, he would not hear them, It is a strange expression, of the Prophet, Amos 5. 25. 26. Have ye offered unto me Sacrifice,
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and offerings in the wildernesse, by the space of forty yeares O ye house of Israel. and offerings in the Wilderness, by the Molle of forty Years Oh you house of Israel.
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Why, what did they with the Tabernacle, and all their furniture? but accomodate their publicke service in the wildernesse;
Why, what did they with the Tabernacle, and all their furniture? but accommodate their public service in the Wilderness;
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no saies God, Yee did it to your selves;
not Says God, Ye did it to your selves;
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your ends and aimes were carnall, sensuall and earthly in it, and you had no profit by it,
your ends and aims were carnal, sensual and earthly in it, and you had no profit by it,
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as neither have many now a daies; for want of disposing and preparing of their hearts for God aright.
as neither have many now a days; for want of disposing and preparing of their hearts for God aright.
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And so wee have done with the first poynt observed from the Text.
And so we have done with the First point observed from the Text.
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Wee are now to come unto the latter part, and reason of this holy mans request, which was there not being cleansed according to the purification of the Sanctuary, which was a legal barre & lett to stop them from the Passeover,
we Are now to come unto the latter part, and reason of this holy men request, which was there not being cleansed according to the purification of the Sanctuary, which was a Legal bar & let to stop them from the Passover,
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how upright and sincere soever they were:
how upright and sincere soever they were:
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Wherefore he labours by earnest prayer to remoove this barre & great impediment, and the Lord expresseth here his willingnesse to be intreated,
Wherefore he labours by earnest prayer to remove this bar & great impediment, and the Lord Expresses Here his willingness to be entreated,
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for the Lord heard his prayer, and healed the people, whence this will follow. Where there is uprightnes and sincerity of heart:
for the Lord herd his prayer, and healed the people, whence this will follow. Where there is uprightness and sincerity of heart:
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Infirmities do not exclude from mercy, this is apparant in the Text, for hee prayes for mercy and hath it granted,
Infirmities do not exclude from mercy, this is apparent in the Text, for he prays for mercy and hath it granted,
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although they were not qualified as God required, and may bee further proved.
although they were not qualified as God required, and may be further proved.
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From the wisedome of God, who knowes what we can doe, and will expect no more,
From the Wisdom of God, who knows what we can do, and will expect no more,
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as a wise parent will not looke for so much from a weake childe, as from a strong,
as a wise parent will not look for so much from a weak child, as from a strong,
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nor from a sicke servant, as from a healthfull; it is his wisedome to consider what we are, and accordingly to deale with us;
nor from a sick servant, as from a healthful; it is his Wisdom to Consider what we Are, and accordingly to deal with us;
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and therefore we may bee sure that he wil not cast us off for our infirmities,
and Therefore we may be sure that he will not cast us off for our infirmities,
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but as a Father beares with his Sonne that feares him, though hee spyes many faults in him:
but as a Father bears with his Son that fears him, though he spies many Faults in him:
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Like as a Father pittieth his children, so the Lord pittieth them that feare him. For hee knoweth our frame, heremembreth that wee are but dust. Like as a Father Pitieth his children, so the Lord Pitieth them that Fear him. For he Knoweth our frame, heremembreth that we Are but dust.
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Psal. 103. 13. 14. So the Lord hath compassion on them that feare him: Psalm 103. 13. 14. So the Lord hath compassion on them that Fear him:
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Why? because he knowes whereof we are made, he remembreth that we are but dust:
Why? Because he knows whereof we Are made, he Remember that we Are but dust:
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So wee see that when the Israelites had so provoked God, that he could scarce hold his hands off them;
So we see that when the Israelites had so provoked God, that he could scarce hold his hands off them;
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yet he staied his hand, even then when he was ready to strike.
yet he stayed his hand, even then when he was ready to strike.
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And many times saith the Text Psal. 78. 38. 39. But he being ful of compassion, forgave their iniquities, and destroyed them not:
And many times Says the Text Psalm 78. 38. 39. But he being full of compassion, forgave their iniquities, and destroyed them not:
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yea, many a time turned he his anger away, and did not stirre up his wrath;
yea, many a time turned he his anger away, and did not stir up his wrath;
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For he remembred that they were but flesh, and that they were even a wind that passeth away, and commeth not againe.
For he remembered that they were but Flesh, and that they were even a wind that passes away, and comes not again.
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He called backe his anger, because he remembred they were but flesh. And herein God shewes his wisedome, and wee ours:He called back his anger, Because he remembered they were but Flesh. And herein God shows his Wisdom, and we ours:
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A wise man lookes for no more of his servant then he is able to doe:
A wise man looks for no more of his servant then he is able to do:
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but on the contrary, a foolish man expects asmuch from a weaker, as from a stronger,
but on the contrary, a foolish man expects as from a Weaker, as from a Stronger,
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and fals presently upon him if hee does not as much: So wee our selves shew our wisedome in other things; as for example.
and falls presently upon him if he does not as much: So we our selves show our Wisdom in other things; as for Exampl.
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If there were a little Gold, and much drosse mingled together;
If there were a little Gold, and much dross mingled together;
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A wise man will not for the drosse sake cast away the gold, but purifie and trye it:
A wise man will not for the dross sake cast away the gold, but purify and try it:
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So if we have corne, although there be some cockle in it, yet a wise husband-man will not reject it,
So if we have corn, although there be Some cockle in it, yet a wise husbandman will not reject it,
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but winnough it, and purge it. So God being a wise God, doth not cast us off presently for our infirmities,
but winnough it, and purge it. So God being a wise God, does not cast us off presently for our infirmities,
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if there be any truth and sincerity in us: And as God is wise, so compassionate, and beares with our infirmities.
if there be any truth and sincerity in us: And as God is wise, so compassionate, and bears with our infirmities.
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The Taske-masters wanted compassion, and therefore expected more from the Israelites, then they were able to do:
The Taskmasters wanted compassion, and Therefore expected more from the Israelites, then they were able to do:
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So whilst we were under the Law, there was a burthen laid upon us, which neither wee nor our our fathers could beare;
So while we were under the Law, there was a burden laid upon us, which neither we nor our our Father's could bear;
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but now if wee bee once undergrace, the Lord doth not lay such loads upon us:
but now if we be once undergrace, the Lord does not lay such loads upon us:
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But if there bee truth in the heart, he accepts of our endeavours, although accompanied with many weaknesses.
But if there be truth in the heart, he accepts of our endeavours, although accompanied with many Weaknesses.
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A second reason is taken from the covenant, for so long as a man is in the covenant, his infirmities cannot cut him off from Gods mercy.
A second reason is taken from the Covenant, for so long as a man is in the Covenant, his infirmities cannot Cut him off from God's mercy.
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Now it is certaine, wee may have many infirmities, and the covenant remaine unbroken: for every sin doth not breake the covenant, but those that untye the marriage knot:
Now it is certain, we may have many infirmities, and the Covenant remain unbroken: for every since does not break the Covenant, but those that untie the marriage knot:
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As in marriage every offence doth not disanull the marriage; but onely the breach of the marriage vow: to wit, adultery:
As in marriage every offence does not disannul the marriage; but only the breach of the marriage Voelli: to wit, adultery:
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So onely heere those sinnes that breake the covenant, which untie the marriage knot, (as it were) and that is;
So only Here those Sins that break the Covenant, which untie the marriage knot, (as it were) and that is;
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First when wee take any new master, and this wee doe when wee let any sinne reigne in our hearts,
First when we take any new master, and this we do when we let any sin Reign in our hearts,
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if we set up any sinne, that commands and rules us; then the covenant is broken, for thou hast chosen a new Master.
if we Set up any sin, that commands and rules us; then the Covenant is broken, for thou hast chosen a new Master.
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Secondly, if we take another husband, and this we doe, when we make a league with sinne,
Secondly, if we take Another husband, and this we do, when we make a league with sin,
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if wee be in league with any thing in the world, that doth draw our hearts from God, we breake our covenant in choosing another husband.
if we be in league with any thing in the world, that does draw our hearts from God, we break our Covenant in choosing Another husband.
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But other failings doe not breake the covenant, and whiles it remaines in force, wee have interest in Gods mercies,
But other failings do not break the Covenant, and while it remains in force, we have Interest in God's Mercies,
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for hee cannot forget his covenant, which if hee should, yet Christ is the Mediator, and would put him in minde of it.
for he cannot forget his Covenant, which if he should, yet christ is the Mediator, and would put him in mind of it.
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A third reason is drawne from the common condition of all the Saints: Take all the Saints that ever lived, and every one of them have had infirmities:
A third reason is drawn from the Common condition of all the Saints: Take all the Saints that ever lived, and every one of them have had infirmities:
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Now if God should be too extreame, to marke our iniquities, (Psal. 130. 3. 4.) who should stand: Now if God should be too extreme, to mark our iniquities, (Psalm 130. 3. 4.) who should stand:
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If God should cast off all that have infirmities, then none should be saved, and then wherfore hath Christ dyed? But saith the Psalmist;
If God should cast off all that have infirmities, then none should be saved, and then Wherefore hath christ died? But Says the Psalmist;
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Mercy is with thee, therefore thou art to be feared: That is, if God were so severe a master, that he would endure no failing,Mercy is with thee, Therefore thou art to be feared: That is, if God were so severe a master, that he would endure no failing,
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then he should have no servants: But it is his mercy, that makes him to be feared.
then he should have no Servants: But it is his mercy, that makes him to be feared.
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And thus we see, that infirmities doe not cut us off from Gods mercy, if wee be sound at the heart;
And thus we see, that infirmities do not Cut us off from God's mercy, if we be found At the heart;
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but withall we must remember these two cautions. First, though infirmities do not utterly exclude us from the mercies of God;
but withal we must Remember these two cautions. First, though infirmities do not utterly exclude us from the Mercies of God;
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yet they may bring upon us many and sore afflictions; and hinder us of many blessings, & here we must remēber these distinctiōs.
yet they may bring upon us many and soar afflictions; and hinder us of many blessings, & Here we must Remember these Distinctions.
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First, there is a voluntary infirmity, which proceeds from our owne wils;
First, there is a voluntary infirmity, which proceeds from our own wills;
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& by how much the more, will is in an infirmity, by so much the more God is provoked to anger,
& by how much the more, will is in an infirmity, by so much the more God is provoked to anger,
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and to punish and afflict us.
and to Punish and afflict us.
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But there is another infirmity which ariseth from some impediment which a man would faine remove, but he cannot. As for example:
But there is Another infirmity which arises from Some impediment which a man would feign remove, but he cannot. As for Exampl:
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A man would faine remember all hee heareth, but he cannot, because his memory is fraile,
A man would feign Remember all he hears, but he cannot, Because his memory is frail,
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and he cannot help it, he would convert many to God, but he cannot, because he hath weak parts.
and he cannot help it, he would convert many to God, but he cannot, Because he hath weak parts.
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He would faine have such a lust removed, but God doth not please to set his Spirit at liberty,
He would feign have such a lust removed, but God does not please to Set his Spirit At liberty,
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though he do his uttermost endeavour, for that must still be remembred, for if a man saies hee would pray fervently morning & evening,
though he do his uttermost endeavour, for that must still be remembered, for if a man Says he would pray fervently morning & evening,
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& yet sits still, & doth not set upon the duty and strive to do it;
& yet sits still, & does not Set upon the duty and strive to do it;
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this is the act of the sluggard: So also in other things.
this is the act of the sluggard: So also in other things.
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Secondly, there is an infirmity that ariseth from want of groweth, for there are some Babes in Christ, some buds that are but tender,
Secondly, there is an infirmity that arises from want of grows, for there Are Some Babes in christ, Some buds that Are but tender,
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even as a tree hath some buds, and sprouts as well as branches: And these sucke sappe from the as well as the branches:
even as a tree hath Some buds, and sprouts as well as branches: And these suck sap from the as well as the branches:
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Now, God beares much with those that are such, and will not presently punish them for their failings, hee will not in this case quench the smoaking Flaxe; nor breake the bruised Reede:
Now, God bears much with those that Are such, and will not presently Punish them for their failings, he will not in this case quench the smoking Flax; nor break the Bruised Reed:
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Hee will not put new Wine into old vessels;
He will not put new Wine into old vessels;
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hee knowes there is much of the old man still in them, and therfore wil not enjoyne them to such great duties as they are not able to performe;
he knows there is much of the old man still in them, and Therefore will not enjoin them to such great duties as they Are not able to perform;
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hee will not put too much on them at the first:
he will not put too much on them At the First:
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Hee mands us not to reject or despise those that are weake, Rom. 14. 13. Let us not therefore judge one another any more,
He mands us not to reject or despise those that Are weak, Rom. 14. 13. Let us not Therefore judge one Another any more,
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but judge this rather, that no man put a stumbling-blocke, or an occasion to fall in his brothers way. but judge this rather, that no man put a stumbling-block, or an occasion to fallen in his Brother's Way.
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And sure then, himselfe will practice that rule that he prescribes to us.
And sure then, himself will practice that Rule that he prescribes to us.
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But now there are other infirmities that arise from sicknesse, in those that have beene strong.
But now there Are other infirmities that arise from sickness, in those that have been strong.
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And through some distempers, are become sicke, and are fallen from their first love, as in the 2 of the Rev. 2. 4, 5. Neverthelesse I have somewhat against thee,
And through Some distempers, Are become sick, and Are fallen from their First love, as in the 2 of the Rev. 2. 4, 5. Nevertheless I have somewhat against thee,
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because thou hast left thy first love:
Because thou hast left thy First love:
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remember therefore from whence thou art fallen, and repent, and doe thy first workes, or else I will come unto thee quickly,
Remember Therefore from whence thou art fallen, and Repent, and do thy First works, or Else I will come unto thee quickly,
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and will remoove thy Candlestick out of his place, except thou repent; and will remove thy Candlestick out of his place, except thou Repent;
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Or that arise from some desertion themselves being then causes of it, by reason of presumption;
Or that arise from Some desertion themselves being then Causes of it, by reason of presumption;
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as in Peter and Hezekiah: Now in this case, God doth not beare with a man, butwil come against him quickly,
as in Peter and Hezekiah: Now in this case, God does not bear with a man, butwil come against him quickly,
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and will not stay long, unlesse they repent, & do their first works
and will not stay long, unless they Repent, & do their First works
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We must remember, that to some God hath appointed a lesser stature in grace, & to others greater.
We must Remember, that to Some God hath appointed a lesser stature in grace, & to Others greater.
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There are Christians of all sizes, as it were.
There Are Christians of all sizes, as it were.
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Now those that are of the least size, they are the weakest, and these are generally weake, that is, they ate weake in their understandings, weake in affections, weake in all;
Now those that Are of the least size, they Are the Weakest, and these Are generally weak, that is, they ate weak in their understandings, weak in affections, weak in all;
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& with these God beares much:
& with these God bears much:
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As wee may see in the Church of Thyatira, Rev. 2. 24, 25. But unto you I say,
As we may see in the Church of Thyatira, Rev. 2. 24, 25. But unto you I say,
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& unto the rest of Thyatira, as many as have not this doctrine, & which have not knowne the dephs of Sathan, as they speake:
& unto the rest of Thyatira, as many as have not this Doctrine, & which have not known the dephs of Sathan, as they speak:
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I will put upon you none other burthen; but that which you have already, hold fast til I come. I will put upon you none other burden; but that which you have already, hold fast till I come.
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There were some that were expert, and others that were weaker:
There were Some that were expert, and Others that were Weaker:
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Now for those saith God, that have not this learning, neither have knowne the deepnesse of Satan, I doe not require so much of you,
Now for those Says God, that have not this learning, neither have known the deepness of Satan, I do not require so much of you,
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but onely, that you hold fast that which yee have. Fourthly;
but only, that you hold fast that which ye have. Fourthly;
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but now there is another infirmity, which doth not runne in generall over the whole man,
but now there is Another infirmity, which does not run in general over the Whole man,
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but is some particular infirmity, which is in a man that is strong, and hath attained a greater measure of grace:
but is Some particular infirmity, which is in a man that is strong, and hath attained a greater measure of grace:
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As a body may be strong, and have some particular weaknesse, and a wall may be strong, yet have some weake parts:
As a body may be strong, and have Some particular weakness, and a wall may be strong, yet have Some weak parts:
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so a Christian may have strong lusts: some particular infirmities; as indulgencies to his Children, or pride, or any other;
so a Christian may have strong Lustiest: Some particular infirmities; as Indulgences to his Children, or pride, or any other;
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so then this rule is true; that strong infirmities bring strong afflictions:
so then this Rule is true; that strong infirmities bring strong afflictions:
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as wee see it did in Elie, for his indulgency, and so in David, he had strong,
as we see it did in Ely, for his indulgency, and so in David, he had strong,
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and long afflictions, for his strong lusts.
and long afflictions, for his strong Lustiest.
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Fifthly, we are to remember, that there is an infirmity in a man that hee is sensible of,
Fifthly, we Are to Remember, that there is an infirmity in a man that he is sensible of,
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and strives against it with all his might, and yet cannot get victory over it:
and strives against it with all his might, and yet cannot get victory over it:
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God may suffer a man to labour and tugge and yet profit nothing by his paines,
God may suffer a man to labour and tug and yet profit nothing by his pains,
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but gives him grace which is sufficient for him;
but gives him grace which is sufficient for him;
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hee gives his pardoning grace, though not his prevailing grace, 2 Cor. 12. 9. In this case God will beare much,
he gives his pardoning grace, though not his prevailing grace, 2 Cor. 12. 9. In this case God will bear much,
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though he cannot get the victory, yet he may get pardon. Sixthly, but there is another infirmity, that befals us in peace and prosperity;
though he cannot get the victory, yet he may get pardon. Sixthly, but there is Another infirmity, that befalls us in peace and Prosperity;
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that wee are not sensible of, but are as it were in a sleepe and forget our selves,
that we Are not sensible of, but Are as it were in a sleep and forget our selves,
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and so let some infirmity steale uppon us; and in this case, though it will not quite cut us off from Gods mercy,
and so let Some infirmity steal upon us; and in this case, though it will not quite Cut us off from God's mercy,
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yet it will bring some great affliction upon us, whereby God doth waken us, and bring us unto our selves againe:
yet it will bring Some great affliction upon us, whereby God does waken us, and bring us unto our selves again:
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So he dealt with Hezekiah, no sooner was he settled in peace and prosperity, but presently he forgets himselfe, suffers pride to steal in upon him,
So he dealt with Hezekiah, no sooner was he settled in peace and Prosperity, but presently he forgets himself, suffers pride to steal in upon him,
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for which we know how the Lord awaked him, So David Psal. 30. when he was in prosperity thought he should never be moved;
for which we know how the Lord awaked him, So David Psalm 30. when he was in Prosperity Thought he should never be moved;
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but then God hides his face, and makes him looke about him, therefore wee must remember this caution:
but then God hides his face, and makes him look about him, Therefore we must Remember this caution:
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That though infirmities doe not cut us off from Gods mercies, yet if voluntary infirmities in wch our will hath a hand,
That though infirmities do not Cut us off from God's Mercies, yet if voluntary infirmities in which our will hath a hand,
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if such as are not from weaknesse, and want of growth, but from sicknesse, if they be some particular weaknes in a strong christian,
if such as Are not from weakness, and want of growth, but from sickness, if they be Some particular weakness in a strong christian,
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if they steale upon us by our owne sloath, and we are not aware, nor sensible of them,
if they steal upon us by our own sloth, and we Are not aware, nor sensible of them,
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then they will bring upon us some great crosse and affliction, and hinder us of some great blessings.
then they will bring upon us Some great cross and affliction, and hinder us of Some great blessings.
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The second Caution is, that yee take heede, that yee doe not mistake those infirmities that proceede from the regenerate part,
The second Caution is, that ye take heed, that ye do not mistake those infirmities that proceed from the regenerate part,
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for those sinnes that proceed from the ungenerate:
for those Sins that proceed from the ungenerate:
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For these latter are rebellions, not infirmities, they are wickednesses, not weaknesses, and therefore, we must beware, that we do not mistake the one for the other.
For these latter Are rebellions, not infirmities, they Are Wickednesses, not Weaknesses, and Therefore, we must beware, that we do not mistake the one for the other.
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To this purpose, it will bee needfull to know what an infirmity is, and this we may doe by the contrary,
To this purpose, it will be needful to know what an infirmity is, and this we may do by the contrary,
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if wee consider what strength is. Now for this wee must know, that there is a twofold strength. First, a naturall strength. Secondly, a supernaturall.
if we Consider what strength is. Now for this we must know, that there is a twofold strength. First, a natural strength. Secondly, a supernatural.
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First, a naturall strength is that, by which we performe the worke of nature; this in it selfe, is neither pleasing nor displeasing to God;
First, a natural strength is that, by which we perform the work of nature; this in it self, is neither pleasing nor displeasing to God;
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but as a Cypher, when it stands by it selfe is nothing, but a figure being set before it, it encreaseth the summe:
but as a Cypher, when it Stands by it self is nothing, but a figure being Set before it, it increases the sum:
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so this naturall strength neither pleaseth God nor displeaseth, but as it is in a regenerate man,
so this natural strength neither Pleases God nor displeaseth, but as it is in a regenerate man,
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or unregenerate man, so it helps, or hurts.
or unregenerate man, so it helps, or hurts.
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Secondly, there is a supernaturall strength, by which wee are enabled to doe more than Nature could helpe us to,
Secondly, there is a supernatural strength, by which we Are enabled to do more than Nature could help us to,
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and this is either for evill, or good things.
and this is either for evil, or good things.
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First, there is a supernaturall strength that tends to evill, when as to the naturall, Sathan addes a supernaturall, to enable men to evill:
First, there is a supernatural strength that tends to evil, when as to the natural, Sathan adds a supernatural, to enable men to evil:
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such a strength have they who dyed for Turcisme, and the like;
such a strength have they who died for Turcisme, and the like;
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who kill Kings, &c. see how the Apostle sets out this, 2 Thes. 2. 9, 10. Such a strength have they that write & dispute against the truth, they have the strength of mad men, which we say, are three men strong:
who kill Kings, etc. see how the Apostle sets out this, 2 Thebes 2. 9, 10. Such a strength have they that write & dispute against the truth, they have the strength of mad men, which we say, Are three men strong:
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So likewise there is a super-naturall weaknes, when to naturall imbecillity there is a superadded weaknesse, in the 8 of Luke. 12, there we see that the first groūd forgat the Word:
So likewise there is a supernatural weakness, when to natural imbecility there is a superadded weakness, in the 8 of Lycia. 12, there we see that the First ground forgot the Word:
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why? through weaknesse only? No; but Satan he helps on:
why? through weakness only? No; but Satan he helps on:
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he comes, & takes away the word, &c. And so we read of a more than naturall unaptnesse to receive the Gospell, 2. Cor. 4. 3. 4. The divel he puts to his hand, he blinds their eyes, that the light of the Gospell should not shine to them: he comes, & Takes away the word, etc. And so we read of a more than natural unaptness to receive the Gospel, 2. Cor. 4. 3. 4. The Devil he puts to his hand, he blinds their eyes, that the Light of the Gospel should not shine to them:
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He helps forward the naturall weakenesse.
He helps forward the natural weakness.
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Secondly, there is a supernaturall strength to doe good, as Christ bad his Disciples to stay at Jerusalem, till they were endued with strength from above, Luke.
Secondly, there is a supernatural strength to do good, as christ bade his Disciples to stay At Jerusalem, till they were endued with strength from above, Lycia.
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24. 49. because they were to enter upon a great worke, above naturall strength: to wit, to preach the Gospel;
24. 49. Because they were to enter upon a great work, above natural strength: to wit, to preach the Gospel;
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therefore they had neede have strength above nature, because they were to preach the Gospell. This supernaturall strength wee may know by this;
Therefore they had need have strength above nature, Because they were to preach the Gospel. This supernatural strength we may know by this;
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it will enable us to doe more then nature can, it over-flies the reach of nature, or mortality our common grace:
it will enable us to do more then nature can, it over-flies the reach of nature, or mortality our Common grace:
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Nature can doe as much as lyes in her power, or as is her worke:
Nature can do as much as lies in her power, or as is her work:
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but there are some things which Nature, though never so well refined, can never reach unto.
but there Are Some things which Nature, though never so well refined, can never reach unto.
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As Iron can doe as much as is in Iron, if it bee made bright and fit for those severall uses it serves unto;
As Iron can do as much as is in Iron, if it be made bright and fit for those several uses it serves unto;
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but if you would have this Iron to turne to the North it cannot doe it, till it bee touched with the Load-stone,
but if you would have this Iron to turn to the North it cannot do it, till it be touched with the Loadstone,
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and hath a higher quality added to it.
and hath a higher quality added to it.
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So take the purest water, and it can doe what is in the power of water;
So take the Purest water, and it can do what is in the power of water;
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it can moisten, coole, descend, or the like:
it can moisten, cool, descend, or the like:
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But if you would have water to heate, to ascend, it must be by a supernaturall power, and by a superadded vertue.
But if you would have water to heat, to ascend, it must be by a supernatural power, and by a superadded virtue.
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And so take nature, and let it be refined, with more vertues, and common graces, and it can doe as much as is in nature.
And so take nature, and let it be refined, with more Virtues, and Common graces, and it can do as much as is in nature.
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But if you would have it love God, or some such higher worke, it cannot doe it;
But if you would have it love God, or Some such higher work, it cannot do it;
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The water riseth no higher than the spring from whence it came:
The water Riseth no higher than the spring from whence it Come:
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So naturall men can ascend no higher then nature, and therefore for workes of a higher reach, there must be strength from above to performe them.
So natural men can ascend no higher then nature, and Therefore for works of a higher reach, there must be strength from above to perform them.
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But what are those things which nature cannot superficially enable a man to doe? But what Are those things which nature cannot superficially enable a man to do?
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Take the best of the heathen, or the best naturall man, and meere nature cannot enable him to do these things following.
Take the best of the heathen, or the best natural man, and mere nature cannot enable him to do these things following.
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First, it cannot bring him to this, to preferre God before himselfe upon this perswasion, that his welbeing doth depend more on God, than on himselfe.
First, it cannot bring him to this, to prefer God before himself upon this persuasion, that his welbeing does depend more on God, than on himself.
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Secondly, it cannot enable a man to see sinne, as the greatest evill in the world, and so to hate it;
Secondly, it cannot enable a man to see sin, as the greatest evil in the world, and so to hate it;
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and to looke upon Christ as the greatest good in the world, and so to embrace him.
and to look upon christ as the greatest good in the world, and so to embrace him.
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Thirdly, nature cannot make a mā resolute, not to part with Christ upon any tearmes,
Thirdly, nature cannot make a man resolute, not to part with christ upon any terms,
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but willing rather to beare the greatest persecutions on the one side, and to refuse the greatest offers on the other side,
but willing rather to bear the greatest persecutions on the one side, and to refuse the greatest offers on the other side,
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then to part with his Christ.
then to part with his christ.
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Fourthly, nature cannot make a man to love God, for this is a distinguishing property of a godly man,
Fourthly, nature cannot make a man to love God, for this is a distinguishing property of a godly man,
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and so are all the other affections; now a naturall man cannot hate sinne, cannot grieve for wickednes, as abhomination to God:
and so Are all the other affections; now a natural man cannot hate sin, cannot grieve for wickedness, as abomination to God:
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Take this for a rule, that howsoever naturall men may know much, and doe much, yet they have no spirituall affection;
Take this for a Rule, that howsoever natural men may know much, and do much, yet they have no spiritual affection;
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they have no spirituall love, hatred, griefe, or joy.
they have no spiritual love, hatred, grief, or joy.
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A fifth thing which nature cannot do, and which this supernaturall strength doth, is this, it overcomes and subdues the lustings of our owne spirits, and that, not by restraint;
A fifth thing which nature cannot do, and which this supernatural strength does, is this, it overcomes and subdues the lustings of our own spirits, and that, not by restraint;
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but putting in it a contrary lusting; the spirit lusts against the flesh; this supernaturall strength of the spirit, it hemmes us about, it comprehends and keepes us:
but putting in it a contrary lusting; the Spirit Lustiest against the Flesh; this supernatural strength of the Spirit, it hemmes us about, it comprehends and keeps us:
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Acts 20. 22. Behold, I goe bound in the Spirit (saith St. Paul) to Ierusalem: When a mans owne spirit would fall loose, this supernaturall strength staies and strengthens it;Acts 20. 22. Behold, I go bound in the Spirit (Says Saint Paul) to Ierusalem: When a men own Spirit would fallen lose, this supernatural strength stays and strengthens it;
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when God leaves any of the Saints to nakednesse & emptinesse of his owne spirit, hee becomes as another man,
when God leaves any of the Saints to nakedness & emptiness of his own Spirit, he becomes as Another man,
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as it was said of Sampson, they become weake as water, as we see in Elias, David, and Peter. But when this supernaturall strength is within us, it sits at the sterne,
as it was said of Sampson, they become weak as water, as we see in Elias, David, and Peter. But when this supernatural strength is within us, it sits At the stern,
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and guids us, and carries us through all. Now then if thou findest that thou hast any strength in thee more than natural,
and guides us, and carries us through all. Now then if thou Findest that thou hast any strength in thee more than natural,
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though it be but a little, all thy infirmities shall not exclude thee from the mercies of God in Christ.
though it be but a little, all thy infirmities shall not exclude thee from the Mercies of God in christ.
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Is it so? be not then discouraged for any thy infirmities, but come boldly to the throne of grace:
Is it so? be not then discouraged for any thy infirmities, but come boldly to the throne of grace:
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it is a great fault in christians, if because of such, or such an infirmity they be kept from the thron of grace, or weaken their assurance.
it is a great fault in Christians, if Because of such, or such an infirmity they be kept from the thron of grace, or weaken their assurance.
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It was the commendation of Iob, who (notwithstanding all his infirmities) would not let go his righteousnes
It was the commendation of Job, who (notwithstanding all his infirmities) would not let go his righteousness
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Looke upon Asa, his infirmities were many, as to imprisone the Prophet:
Look upon Asa, his infirmities were many, as to imprison the Prophet:
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to trust to the Phisitian, more then God, &c. Yet because there was an uprightnesse of heart, see what testimony the Lord gives of him in the 2. Chron. 14. 2. the like in Iehoshaphat. So David had many foule infirmities,to trust to the physician, more then God, etc. Yet Because there was an uprightness of heart, see what testimony the Lord gives of him in the 2. Chronicles 14. 2. the like in Jehoshaphat. So David had many foul infirmities,
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yet because sound at the heart, God calls him a man after his owne heart.
yet Because found At the heart, God calls him a man After his own heart.
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So Saraah notwithstanding her infirmities, is commended as a paterne to wives. 1. Pet. 3. 6. Rahab, her infirmities are pased over,
So Sarah notwithstanding her infirmities, is commended as a pattern to wives. 1. Pet. 3. 6. Rahab, her infirmities Are passed over,
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and she commended for her faith and good workes:
and she commended for her faith and good works:
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Iames 2. Heb. 11. and therefore (notwithstanding our infirmities) let us trust perfectly in the grace of Jesus Christ,James 2. Hebrew 11. and Therefore (notwithstanding our infirmities) let us trust perfectly in the grace of jesus christ,
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and if wee see they doe abound, let us lay the more on Christ, as needing his helpe the more.
and if we see they do abound, let us lay the more on christ, as needing his help the more.
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The second use, is, from the first Caution:
The second use, is, from the First Caution:
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seeing infirmities, though they doe not cut us off from Gods mercy, yet they may bring upon us many troubles;
seeing infirmities, though they do not Cut us off from God's mercy, yet they may bring upon us many Troubles;
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therefore let us take heed of them; it is not a smal matter to be subject to infirmities:
Therefore let us take heed of them; it is not a small matter to be Subject to infirmities:
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so it was but an infirmity in Rebeckah & Iakob to compasse the blessing by indirect meanes.
so it was but an infirmity in Rebekah & Jacob to compass the blessing by indirect means.
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But consider what it cost him, a great deale of griefe and paine: And see how deare Davids infirmities did cost him:
But Consider what it cost him, a great deal of grief and pain: And see how deer Davids infirmities did cost him:
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So Moses, when he distrusted God, God would not suffer him to goe into the Land of Canaan; these were all great afflictions, which their infirmities brought upō them,
So Moses, when he distrusted God, God would not suffer him to go into the Land of Canaan; these were all great afflictions, which their infirmities brought upon them,
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though they did not cast them out of Gods favour, therefore if wee would avoyde such troubles, let us beware of living under infirmities.
though they did not cast them out of God's favour, Therefore if we would avoid such Troubles, let us beware of living under infirmities.
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The third use, is from the second Caut on, that we do not mistake rebelliō & wickednes for infirmities and weaknes.
The third use, is from the second Caut on, that we do not mistake rebellion & wickedness for infirmities and weakness.
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Now seeing we may easily bee deceived, let us try & examine our selves narrowly;
Now seeing we may Easily be deceived, let us try & examine our selves narrowly;
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for it is the use of men to shroud themselves under infirmities, they say, their meaning is good, &c. But its their infirmity. And on the other side many are upright in heart,
for it is the use of men to shroud themselves under infirmities, they say, their meaning is good, etc. But its their infirmity. And on the other side many Are upright in heart,
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& because they have infirmities, they think they have no grace, & therfore we had need to judge both with righteousjudgement.
& Because they have infirmities, they think they have no grace, & Therefore we had need to judge both with righteousjudgement.
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Now to helpe you in your tryal, consider, first what an infirmity is: Secondly the signes of it.
Now to help you in your trial, Consider, First what an infirmity is: Secondly the Signs of it.
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First, an infirmity is such a weaknesse, as when the heart is upright, yet by reason of some impediment it cannot doe that good it would:
First, an infirmity is such a weakness, as when the heart is upright, yet by reason of Some impediment it cannot do that good it would:
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and doth the evill it wouldnot. So that there must, be first uprightnesse of heart, else it is not an infirmity,
and does the evil it wouldnot. So that there must, be First uprightness of heart, Else it is not an infirmity,
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but iniquity, the heart must be perfect with God in all things, there must be a purpose to please God in all.
but iniquity, the heart must be perfect with God in all things, there must be a purpose to please God in all.
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Secondly the reason, that it cannot doe so, is from some impedimēt that hinders:
Secondly the reason, that it cannot do so, is from Some impediment that hinders:
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and this ariseth from the rebellion of his flesh, which leads him captive, makes him omit the good that he would doe,
and this arises from the rebellion of his Flesh, which leads him captive, makes him omit the good that he would do,
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& doe the evill he would not. But now secondly to come to the notes and characters:
& do the evil he would not. But now secondly to come to the notes and characters:
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For a carnall man and a godly man, both bee guilty of one and the same infirmities,
For a carnal man and a godly man, both be guilty of one and the same infirmities,
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as to have their hearts wandring in prayer, in reading, and to idlenesse in their calling, &c. Yet these may be wickednesse in the one,
as to have their hearts wandering in prayer, in reading, and to idleness in their calling, etc. Yet these may be wickedness in the one,
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but weaknes in the other, and therfore to know this, consider these signes.
but weakness in the other, and Therefore to know this, Consider these Signs.
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First, if it be an infirmity, it continues not, but assaults thee by fits, and starts, and so away;
First, if it be an infirmity, it continues not, but assaults thee by fits, and starts, and so away;
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and afterwards thou wilt returne to thy former course:
and afterwards thou wilt return to thy former course:
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As a stone that is throwne up, it flyes as long as the force of the hand that threw it remaines;
As a stone that is thrown up, it flies as long as the force of the hand that threw it remains;
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but after it takes its owne course againe: But if it continue upon thee, it is signe that it is naturall to thee:
but After it Takes its own course again: But if it continue upon thee, it is Signen that it is natural to thee:
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As a stone, it rests on the earth, because it is the naturall place of it:
As a stone, it rests on the earth, Because it is the natural place of it:
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my meaning is not, but that an infirmity may assault a man all his life, for so some may, as we shall shew afterwards;
my meaning is not, but that an infirmity may assault a man all his life, for so Some may, as we shall show afterwards;
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But I say, it comes by fits, and so is gone.
But I say, it comes by fits, and so is gone.
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This we see in David, in Peter, and the rest of the Saints, that their infirmities continued not so,
This we see in David, in Peter, and the rest of the Saints, that their infirmities continued not so,
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but that afterwards they returned to their course againe.
but that afterwards they returned to their course again.
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Secondly when a man amends not upon admonition, it is a signe it is not an infirmity,
Secondly when a man amends not upon admonition, it is a Signen it is not an infirmity,
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if a man intends to goe to such a place, and one should meete him,
if a man intends to go to such a place, and one should meet him,
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and tell him, this is not the way, and direct him into the right way, he would thanke him,
and tell him, this is not the Way, and Direct him into the right Way, he would thank him,
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and returne into the right way, because that is the way hee intended to goe.
and return into the right Way, Because that is the Way he intended to go.
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So if your faces be set towards Ieru salem, and one should tell you, here you went out of the way, he would bee glad of it, and returne.
So if your faces be Set towards Jeru salem, and one should tell you, Here you went out of the Way, he would be glad of it, and return.
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So it was with David, when hee would have slaine Nabal in a passion, & Abigal met him, and stayed him:
So it was with David, when he would have slain Nabal in a passion, & Abigal met him, and stayed him:
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oh how thankfull he was to God, and her! it was a signe it was but an infirmity:
o how thankful he was to God, and her! it was a Signen it was but an infirmity:
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and so in the case of Vriah, when Nathan told him, hee was in the wrong:
and so in the case of Uriah, when Nathan told him, he was in the wrong:
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Prov. 25. 12. He that reproveth the wise and obedient, it is as a golden eare ring, Curae 25. 12. He that Reproveth the wise and obedient, it is as a golden ear ring,
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or as an ornament of gold, saith Salomon, that is, hee whose heart is upright, whose intent is to grow rich in grace, hee accounts of those that reprove him, as of goldē ornaments:or as an ornament of gold, Says Solomon, that is, he whose heart is upright, whose intent is to grow rich in grace, he accounts of those that reprove him, as of golden Ornament:
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But if a man after admonitiō & reproofe will take his owne course, it is a signe of his wickednesse, and not infirmity.
But if a man After admonition & reproof will take his own course, it is a Signen of his wickedness, and not infirmity.
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Againe thirdly, a sinne of infirmity is alwayes with griefe and sorrow of heart for that weakenesse:
Again Thirdly, a sin of infirmity is always with grief and sorrow of heart for that weakness:
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now what is griefe, but the endeavour and strife of the will, when a man cannot attaine to that he would,
now what is grief, but the endeavour and strife of the will, when a man cannot attain to that he would,
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or would shun something he cannot avoyd, then hee is grieved and pained: As it is in the body;
or would shun something he cannot avoid, then he is grieved and pained: As it is in the body;
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all the griefe there, is, when a part or member cannot performe its office or function there:
all the grief there, is, when a part or member cannot perform its office or function there:
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So in the soule when it would faine doe such a thing, when the desire of the minde is set on such,
So in the soul when it would feign do such a thing, when the desire of the mind is Set on such,
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or such an object, and it cannot attaine it; then followes griefe:
or such an Object, and it cannot attain it; then follows grief:
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so here, when the heart is drawne up to please God in all things, and something comes in the way that it cannot,
so Here, when the heart is drawn up to please God in all things, and something comes in the Way that it cannot,
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& therefore it is grieved, and therefore in the 2. Cor. 10. 11. the Apostle makes this sorrow, a ground of their uprightnesse,
& Therefore it is grieved, and Therefore in the 2. Cor. 10. 11. the Apostle makes this sorrow, a ground of their uprightness,
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& it is certaine, where this griefe is not mingled, it is no infirmity.
& it is certain, where this grief is not mingled, it is no infirmity.
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Every sinne of infirmity, produceth a hearty complaint, and an earnest desire, and a serious endeavour to have it cured,
Every sin of infirmity, Produceth a hearty complaint, and an earnest desire, and a serious endeavour to have it cured,
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for every infirmity in a body, that is quickned, that hath some life in it, and so is sensible of it.
for every infirmity in a body, that is quickened, that hath Some life in it, and so is sensible of it.
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As in a disease, that a man is sensible of, he tels his friends, or any other, that hee is in company with, of it, to see if they can helpe him,
As in a disease, that a man is sensible of, he tells his Friends, or any other, that he is in company with, of it, to see if they can help him,
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if they cannot he complaines to the Physitian, and goes to him to have it cured:
if they cannot he complains to the physician, and Goes to him to have it cured:
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so in an infirmity or sicknesse of the soul;
so in an infirmity or sickness of the soul;
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an upright heart, complains to his christian friends, I have such an infirmity, what shall I doe to cure it? if they cannot help him, he runnes to him that hath the balme of Gilead, to Iesus Christ to have it cured, the 2. Cor. 12. 8. 9. this was so in St. Paul, he praied three times that it might be removed, he doth not onely complaine as in the 7th of the Rom. 24. and desire that it may be healed,
an upright heart, complains to his christian Friends, I have such an infirmity, what shall I do to cure it? if they cannot help him, he runs to him that hath the balm of Gilead, to Iesus christ to have it cured, the 2. Cor. 12. 8. 9. this was so in Saint Paul, he prayed three times that it might be removed, he does not only complain as in the 7th of the Rom. 24. and desire that it may be healed,
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as in the forenamed place, where he praies against it, but to this he addes, a serious endeavour, 1. Cor. 26. 27. he beats downe his body, &c. that is, he used all good meanes for the overcomming of this infirmity: and where this complaint, desire,
as in the forenamed place, where he prays against it, but to this he adds, a serious endeavour, 1. Cor. 26. 27. he beats down his body, etc. that is, he used all good means for the overcoming of this infirmity: and where this complaint, desire,
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and endeavour is wanting, it is a signe it is not a mans infirmity, but iniquity.
and endeavour is wanting, it is a Signen it is not a men infirmity, but iniquity.
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Fiftly, if thy sinne be a sin of infirmity, thou shalt finde in thy selfe a continuall reluctancy, and strife against it:
Fifty, if thy sin be a since of infirmity, thou shalt find in thy self a continual reluctancy, and strife against it:
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for as there is in thee a body of sinne; so also a body of grace, which being contrary to the other, will not suffer thee to be at quiet, the Spirit will be against the flesh, as well as the flesh against the spirit: and as the flesh will not suffer thee to doe a good duty without resisting, and interrupting thee;
for as there is in thee a body of sin; so also a body of grace, which being contrary to the other, will not suffer thee to be At quiet, the Spirit will be against the Flesh, as well as the Flesh against the Spirit: and as the Flesh will not suffer thee to do a good duty without resisting, and interrupting thee;
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so neither will the spirit suffer thee to sinne without striving against, and opposing it.
so neither will the Spirit suffer thee to sin without striving against, and opposing it.
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But if thou canst sitt downe, and let it rest without striving against it, it is no infirmity, but rebel lion, therfore try thy selfe by these signes.
But if thou Canst sit down, and let it rest without striving against it, it is no infirmity, but rebel Lion, Therefore try thy self by these Signs.
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But others besides true Christians are able to doe this;
But Others beside true Christians Are able to do this;
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for take an unregenerate man, and he wil make the same plea for himselfe, that it is but his infirmity:
for take an unregenerate man, and he will make the same plea for himself, that it is but his infirmity:
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Indeed hee is overtaken sometimes, but it continues not;
Indeed he is overtaken sometime, but it continues not;
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and when hee is admonished or reprooved, hee findes his heart yeel to it, and he grieves,
and when he is admonished or reproved, he finds his heart yeel to it, and he grieves,
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and is sorry for it, hee complaines of it, and seekes to helpe it, and strives against it,
and is sorry for it, he complains of it, and seeks to help it, and strives against it,
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and therfore these are not sure signes to distinguish him from another.
and Therefore these Are not sure Signs to distinguish him from Another.
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I answer, that there is something in an unregenerate man which is much like, and comes very neare to that in the regenerate man, he may doe much by that light he hath,
I answer, that there is something in an unregenerate man which is much like, and comes very near to that in the regenerate man, he may do much by that Light he hath,
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but yet there is a broad difference betweene them:
but yet there is a broad difference between them:
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for the regenerate man hath another object about which he is conversant, he hath a new light put into his heart, he is renued in the spirit of his mind,
for the regenerate man hath Another Object about which he is conversant, he hath a new Light put into his heart, he is renewed in the Spirit of his mind,
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and he hath the Law written in his heart, 2. Cor. 3. 3. Heb. 8. 10. That is, all the spirituall duties that are written in the Law:
and he hath the Law written in his heart, 2. Cor. 3. 3. Hebrew 8. 10. That is, all the spiritual duties that Are written in the Law:
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and hee hath something in his heart that answers to what is in the Law,
and he hath something in his heart that answers to what is in the Law,
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as tally answers to tally; or as that fashion in the lead, to that in the mold;
as tally answers to tally; or as that fashion in the led, to that in the mould;
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or as in a seale character answers to cha racter, impression to impression, so that which is in the Seale, the same is in the waxe:
or as in a seal character answers to cham racter, impression to impression, so that which is in the Seal, the same is in the wax:
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So whatsoever is in the Law of righteousness, if you could see that which is written in the heart by Iesus Christ, you should see character for character, print for print;
So whatsoever is in the Law of righteousness, if you could see that which is written in the heart by Iesus christ, you should see character for character, print for print;
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and so, that if there were not a written Law, hee would be a law unto himselfe to obey God, performe duties according to the Law written in his heart:
and so, that if there were not a written Law, he would be a law unto himself to obey God, perform duties according to the Law written in his heart:
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Now when it stands thus with a man, and something, some impediment comes in the way, that he cannot serve God as he would, the law of his members rebelling against the law of his minde,
Now when it Stands thus with a man, and something, Some impediment comes in the Way, that he cannot serve God as he would, the law of his members rebelling against the law of his mind,
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then this troubles and grieves him, this hee complaines of, and strives against, and labours to have it mended.
then this Troubles and grieves him, this he complains of, and strives against, and labours to have it mended.
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But now a naturall man, hath not the law thus written in his heart, he hath all things revealed to him within his sphaere, to wit of nature, he ascends no higher:
But now a natural man, hath not the law thus written in his heart, he hath all things revealed to him within his sphere, to wit of nature, he ascends no higher:
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and although he hath good purposes and meanings, and grieves and complaines, yet all this is for sinnes committed against common light, against naturall conscience, against the secōd table.
and although he hath good Purposes and meanings, and grieves and complains, yet all this is for Sins committed against Common Light, against natural conscience, against the secōd table.
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Now this is in a lower sphaere, they are sorry, but not godly sorrowful, they cannot grieve for omission of spirituall duties, required in the first table,
Now this is in a lower sphere, they Are sorry, but not godly sorrowful, they cannot grieve for omission of spiritual duties, required in the First table,
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and so wee see they are not pitcht on the same objects which makes a greater difference.
and so we see they Are not pitched on the same objects which makes a greater difference.
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Now for the further and fuller clearing of this point, we will answere some questions or cases.
Now for the further and fuller clearing of this point, we will answer Some questions or cases.
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First, suppose I have striven long against such a lust, and done what I can, and yet cannot prevaile against it, shall I say that this is an infirmity?
First, suppose I have striven long against such a lust, and done what I can, and yet cannot prevail against it, shall I say that this is an infirmity?
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To this I answer, first, that we may be, and are often deceived in this,
To this I answer, First, that we may be, and Are often deceived in this,
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when we have striven long against it (yet wee grow worse) and that the infirmity gets ground of us;
when we have striven long against it (yet we grow Worse) and that the infirmity gets ground of us;
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for an infirmity may appeare to get strength, when as it looseth it.
for an infirmity may appear to get strength, when as it loses it.
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As when we cleanse a pond, it appeares more muddie then it was before, though in trueth it loseth mud more and more.
As when we cleanse a pond, it appears more muddy then it was before, though in truth it loses mud more and more.
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Every contrary, the more it is resisted, the more it appears; as fire the more cold is about it, the hotter it is:
Every contrary, the more it is resisted, the more it appears; as fire the more cold is about it, the hotter it is:
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so an infirmity, the more it is resisted with the contrary grace, the more it appears to prevaile,
so an infirmity, the more it is resisted with the contrary grace, the more it appears to prevail,
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though in trueth it loseth ground and strength.
though in truth it loses ground and strength.
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And therefore secondly I give this rule, that though you have striven, yet you must not leave off,
And Therefore secondly I give this Rule, that though you have striven, yet you must not leave off,
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but continue your striving still, and yet be content with Gods hand in suffering such an infirmity in you:
but continue your striving still, and yet be content with God's hand in suffering such an infirmity in you:
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for there is a double contentment;
for there is a double contentment;
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first, that which is opposed to murmuring against Gods hand, and impatiency, and so we must be content to suffer an infirmity on us:
First, that which is opposed to murmuring against God's hand, and impatiency, and so we must be content to suffer an infirmity on us:
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we must not repine at Gods proceedings.
we must not repine At God's proceedings.
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Secondly, such a contentment, as is opposed to striving against the infirmity, and so we must not be content to suffer it on us,
Secondly, such a contentment, as is opposed to striving against the infirmity, and so we must not be content to suffer it on us,
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but must strive constantly against it: As in a naturall disease wee are to labour to have it cured:
but must strive constantly against it: As in a natural disease we Are to labour to have it cured:
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but if God will have it lie upon us, we must be content: So here wee should continually strive against our infirmities;
but if God will have it lie upon us, we must be content: So Here we should continually strive against our infirmities;
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but if God see good to let it rest upon us, wee must be content with his hand:
but if God see good to let it rest upon us, we must be content with his hand:
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for God doth it that wee might have something to humble us, and Humility is the Nurse of grace, without which all grace would wither and decay.
for God does it that we might have something to humble us, and Humility is the Nurse of grace, without which all grace would wither and decay.
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And againe, the power of God rests and dwells in an upright heart, and that must have an empty place;
And again, the power of God rests and dwells in an upright heart, and that must have an empty place;
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and humility makes roome for this, when the power of God dwels in us, when it beginnes to settle in a mans heart:
and humility makes room for this, when the power of God dwells in us, when it begins to settle in a men heart:
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if he now begin to grow up in conceit of himselfe, this expells the power of God, and crouds it out:
if he now begin to grow up in conceit of himself, this expels the power of God, and crouds it out:
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And therefore God would have something to be in us, to keepe us in an humble condition.
And Therefore God would have something to be in us, to keep us in an humble condition.
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It is with us as with Paul, when hee looked on his infirmity;
It is with us as with Paul, when he looked on his infirmity;
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at the first he was impatient, would have no deniall at Gods hand, but have it removed;
At the First he was impatient, would have no denial At God's hand, but have it removed;
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hee prayed thrice, that is, often, to this purpose.
he prayed thrice, that is, often, to this purpose.
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But when he saw it was a medicine, which he thought a poyson, that it served to humble him,
But when he saw it was a medicine, which he Thought a poison, that it served to humble him,
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& by that meanes the power of God dwelt in him, then he was content, and so should we.
& by that means the power of God dwelled in him, then he was content, and so should we.
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Againe thirdly, I answere, suppose you doe not get victorie over your infirmity, and you be no better then you were before,
Again Thirdly, I answer, suppose you do not get victory over your infirmity, and you be no better then you were before,
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nay lose ground of it, yet strive still, for this strife makes you hold head against it, which otherwise you would not do:
nay loose ground of it, yet strive still, for this strife makes you hold head against it, which otherwise you would not do:
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for if when you strive, you doe but keepe your ground, or lose somewhat, then what would become of you,
for if when you strive, you do but keep your ground, or loose somewhat, then what would become of you,
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if you did not strive at all, should you not goe quite downe the streame, and lose all? yes certainely.
if you did not strive At all, should you not go quite down the stream, and loose all? yes Certainly.
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As a man that rowes against the streame, so long as he rowes, he doe some good, loseth some ground, and getteth some;
As a man that rows against the stream, so long as he rows, he do Some good, loses Some ground, and gets Some;
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but if he leaves rowing, he goes quite downe the streame.
but if he leaves rowing, he Goes quite down the stream.
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And as a man may keepe the field against his enemie, though he doe not conquer him, yea though he loseth ground;
And as a man may keep the field against his enemy, though he do not conquer him, yea though he loses ground;
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yet it is one thing to keepe the field, and another thing to bee beaten out, and overcome;
yet it is one thing to keep the field, and Another thing to be beaten out, and overcome;
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now this continuall striving, makes a man to keepe the field, against his infirmity, and not to be overcome,
now this continual striving, makes a man to keep the field, against his infirmity, and not to be overcome,
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and therefore its worth the while to continue striving.
and Therefore its worth the while to continue striving.
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Lastly, I say, that though a man is sure of victory, and that his cause is never so good,
Lastly, I say, that though a man is sure of victory, and that his cause is never so good,
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and that he goes on a good ground, yet GOD may in his wisedome so dispose of the matter, that hee may lose the victorie for a time,
and that he Goes on a good ground, yet GOD may in his Wisdom so dispose of the matter, that he may loose the victory for a time,
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as wee see the Israelites, in a good cause were foiled twice by the Beniamites; and so the Disciples of CHRIST that were sent on his businesse to fish, they fished all night in vaine.
as we see the Israelites, in a good cause were foiled twice by the Benjaminites; and so the Disciples of CHRIST that were sent on his business to Fish, they fished all night in vain.
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And so Moses though he went on Gods errand, yet he prevailed not a good while,
And so Moses though he went on God's errand, yet he prevailed not a good while,
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but the people were oppressed more than before, Exod. 5.
but the people were oppressed more than before, Exod 5.
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And so Paul though he was called to goe to Macedonia, yet see in the storie what a many letts he had,
And so Paul though he was called to go to Macedonia, yet see in the story what a many lets he had,
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yet afterwards he planted a Church there;
yet afterwards he planted a Church there;
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so when wee strive against any sinnefull lust, our cause is good, and wee have a certaine promise, that wee shall overcome,
so when we strive against any sinful lust, our cause is good, and we have a certain promise, that we shall overcome,
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even as certaine a promise as Iosuah had, that he should drive out the Canaanites, and overcome them,
even as certain a promise as Joshua had, that he should drive out the Canaanites, and overcome them,
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when the Lord encouraged him, saying, I will not faile thee nor forsake thee.
when the Lord encouraged him, saying, I will not fail thee nor forsake thee.
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So sure a promise have wee, in the 1. Luke 74. wee shall be delivered from all our enemies, that so wee might serve God in holines:
So sure a promise have we, in the 1. Luke 74. we shall be Delivered from all our enemies, that so we might serve God in holiness:
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& therfore be not discouraged, though thy infirmitie hang long upon thee, but strive against it,
& Therefore be not discouraged, though thy infirmity hang long upon thee, but strive against it,
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and in the end thou shalt get the victory. A second question is, whether an infirmitie may hang on a man all his life, or no;
and in the end thou shalt get the victory. A second question is, whither an infirmity may hang on a man all his life, or no;
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for some men may say, I have had a sinne which haunted mee all my life hitherto,
for Some men may say, I have had a sin which haunted me all my life hitherto,
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and may doe till my dying day for ought as I doe know, and shall I then say this is an infirmity?
and may do till my dying day for ought as I do know, and shall I then say this is an infirmity?
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In this case wee must distinguish of infirmities, for infirmities are either occasionall, which are occasioned by some other accident,
In this case we must distinguish of infirmities, for infirmities Are either occasional, which Are occasioned by Some other accident,
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or habituall, wch stay longer by a man, and these are either naturall to us,
or habitual, which stay longer by a man, and these Are either natural to us,
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and so proceed either from our parents, and so are hereditarie to us, even as some diseases are;
and so proceed either from our Parents, and so Are hereditary to us, even as Some diseases Are;
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and so wee are subject to the very same infirmities, that our parents are: else they are such, as arise from the temper of our owne bodies.
and so we Are Subject to the very same infirmities, that our Parents Are: Else they Are such, as arise from the temper of our own bodies.
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Such as proceed from our naturall complexion, or else such as proceed from custome, which is another nature,
Such as proceed from our natural complexion, or Else such as proceed from custom, which is Another nature,
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now I say that occasionall infirmities such as arise from without, as such as come from Sathan, these continue but for a fit,
now I say that occasional infirmities such as arise from without, as such as come from Sathan, these continue but for a fit,
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and doe not last all a mans life, God doth usually set Sathan a limited time, hee may give him liberty to tempt a man,
and do not last all a men life, God does usually Set Sathan a limited time, he may give him liberty to tempt a man,
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but hee sets him his bounds, thus long he must doe it, and no longer, usually I say God doth thus;
but he sets him his bounds, thus long he must do it, and no longer, usually I say God does thus;
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For he may suffer him to doe it longer, but seldome all a mans life.
For he may suffer him to do it longer, but seldom all a men life.
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But now for our naturall hereditarie infirmities these may and doe oftentimes continue for tearme of life:
But now for our natural hereditary infirmities these may and do oftentimes continue for term of life:
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for they have a roote in us.
for they have a root in us.
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Now though you doe loppe off the branches, yet the roote will send forth more againe:
Now though you do lop off the branches, yet the root will send forth more again:
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I doe not say, that they so prevaile, as that they reigne in a man; for Grace will continually get ground against it:
I do not say, that they so prevail, as that they Reign in a man; for Grace will continually get ground against it:
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but it may remaine in a man so long as hee lives, and GOD hath a good end in it;
but it may remain in a man so long as he lives, and GOD hath a good end in it;
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for he would glorifie his Sonne in us, not onely at our first conversion, but all our life after, he would make us depend on CHRIST alwayes,
for he would Glorify his Son in us, not only At our First conversion, but all our life After, he would make us depend on CHRIST always,
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as well for Sanctification as for Justification:
as well for Sanctification as for Justification:
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he would make us see what neede wee have of a dayly Mediatour, and therefore leaves dayly infirmities in our nature to exercise us with,
he would make us see what need we have of a daily Mediator, and Therefore leaves daily infirmities in our nature to exercise us with,
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and to cause us to looke up to Christ, as the Brazen Serpent was lift up amongst the Israelites.
and to cause us to look up to christ, as the Brazen Serpent was lift up among the Israelites.
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Another case may be this, whether a sin against knowledge, and with deliberation may be said to be a sin of infirmity, or no?
another case may be this, whither a since against knowledge, and with deliberation may be said to be a since of infirmity, or no?
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To this I answer, that a sinne committed simply with deliberation, cannot be an infirmity:
To this I answer, that a sin committed simply with deliberation, cannot be an infirmity:
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that is, let a man be ever himselfe, without let or impediment, let him be his owne man, let the eye of his understanding be as when the Sunne shines,
that is, let a man be ever himself, without let or impediment, let him be his own man, let the eye of his understanding be as when the Sun shines,
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and dispell the mists, so that it may see all before it, and let his will and affections walke at liberty:
and dispel the mists, so that it may see all before it, and let his will and affections walk At liberty:
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and in this case a good man cannot sinne deliberately.
and in this case a good man cannot sin deliberately.
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See the ground of this, Romans the seventh, and the seventeenth vers. If I commit sinne, it is no more I,
See the ground of this, Romans the seventh, and the seventeenth vers. If I commit sin, it is no more I,
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but sinne that dwelleth in me: but sin that dwells in me:
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That is, when I am my selfe, my owne man, not bound up with any lust, I thus doe not sinne, it is not I:
That is, when I am my self, my own man, not bound up with any lust, I thus do not sin, it is not I:
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But in this case, which is the usuall and indeed all the case of Christians,
But in this case, which is the usual and indeed all the case of Christians,
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namely, when any passion orinordinate affection, or strong distemper doth either blind the eye of reason,
namely, when any passion orinordinate affection, or strong distemper does either blind the eye of reason,
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or tye up his affection, so that hee is not at liberty, then I may commit a sin, having long deliberated on it.
or tie up his affection, so that he is not At liberty, then I may commit a since, having long deliberated on it.
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There may be such distemper of affection as may continue long, and though it doe not wholly blind Reason,
There may be such distemper of affection as may continue long, and though it do not wholly blind Reason,
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yet it blinds most of it. And this was the case of David in numbring the people, he deliberated on it:
yet it blinds most of it. And this was the case of David in numbering the people, he deliberated on it:
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Ioab tells him the truth, and reasoned the case with him, and yet hee did it:Ioab tells him the truth, and reasoned the case with him, and yet he did it:
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and so we know in murdering Vriah, it was consulted on, and a deliberate actiō, but there was much passion mingled with it:
and so we know in murdering Uriah, it was consulted on, and a deliberate actium, but there was much passion mingled with it:
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David was not himselfe, there was some strong affection that did binde and tie up the use of the regenerate part,David was not himself, there was Some strong affection that did bind and tie up the use of the regenerate part,
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as in drunkennesse, that excesse bindes up for a time the use of reason, so that hee could not walke in the liberty of his spirit,
as in Drunkenness, that excess binds up for a time the use of reason, so that he could not walk in the liberty of his Spirit,
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and therefore it was his infirmity:
and Therefore it was his infirmity:
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wee may see that passion overcame David for the time, by his com ming out of these sinnes:
we may see that passion overcame David for the time, by his come ming out of these Sins:
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For when after hee came to himselfe, and saw the greatnesse of it;
For when After he Come to himself, and saw the greatness of it;
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as usually when a sinne is committed, (and not before) then we see the grievousnesse of it;
as usually when a sin is committed, (and not before) then we see the grievousness of it;
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so then David confessed hee had sinned, and done very foolishly.
so then David confessed he had sinned, and done very foolishly.
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So a Christian may fall into a course of worldly mindednesse, or the like, and this lust may hang upon a man,
So a Christian may fallen into a course of worldly Mindedness, or the like, and this lust may hang upon a man,
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and yet be a sinne of infirmity, • when a man is himselfe hee sees it, and repents it.
and yet be a sin of infirmity, • when a man is himself he sees it, and repents it.
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Secondly, I answer, that in this deliberation, which is mingled with passion, there is a double error;
Secondly, I answer, that in this deliberation, which is mingled with passion, there is a double error;
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namely, when a man erres either about the ultimate and last end, or when hee erres onely in the meanes.
namely, when a man erres either about the ultimate and last end, or when he erres only in the means.
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Now a regenerate man hath set up God for his last end, whom he must never forsake,
Now a regenerate man hath Set up God for his last end, whom he must never forsake,
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nor part with for all the world, but in some particular thing hee may erre:
nor part with for all the world, but in Some particular thing he may err:
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As when he thinkes he may doe such a thing, and yet keepe his God still,
As when he thinks he may do such a thing, and yet keep his God still,
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or else hee may get pardon of sinne quickly, or else minceth his sinne with distinctions, &c. and so may commit a sin deliberately:
or Else he may get pardon of sin quickly, or Else minceth his sin with Distinctions, etc. and so may commit a since deliberately:
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For this is a true rule, that any sin is a sinne of infirmity, so long as we doe not erre about the last end,
For this is a true Rule, that any since is a sin of infirmity, so long as we do not err about the last end,
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though in some particular wee are out, concerning the means and way to it. But now an unregenerate man, hee deliberates after this manner;
though in Some particular we Are out, Concerning the means and Way to it. But now an unregenerate man, he deliberates After this manner;
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I would have God for my God;
I would have God for my God;
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I would not bee without God in the world, but there is such a pleasure, such a profit, which I must needs have,
I would not be without God in the world, but there is such a pleasure, such a profit, which I must needs have,
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and rather than hee will lose it, hee will part with God, thus hee makes pleasure his uttermost end.
and rather than he will loose it, he will part with God, thus he makes pleasure his uttermost end.
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A man loves his life, and loves the use of his members;
A man loves his life, and loves the use of his members;
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as of his hand, his arme, or his legge, &c. But he had rather lose his hand or any of his members, than his life.
as of his hand, his arm, or his leg, etc. But he had rather loose his hand or any of his members, than his life.
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So a wicked man covers his pleasure more than his life, hee cannot live if he have it not;
So a wicked man covers his pleasure more than his life, he cannot live if he have it not;
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and God hee esteemes but as one of his members, which hee would not willingly want:
and God he esteems but as one of his members, which he would not willingly want:
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But a Christian hath God for his chiefe end, and never sins with deliberation, about this end, he wil not forget God upon any termes,
But a Christian hath God for his chief end, and never Sins with deliberation, about this end, he will not forget God upon any terms,
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but may erre in the way, thinking hee may fulfill such a lust, and keepe God too.
but may err in the Way, thinking he may fulfil such a lust, and keep God too.
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Another question is, whether a Regenerate man may not fall into some presumptuous sins, and so commit a sinne that is not of infirmity?
another question is, whither a Regenerate man may not fallen into Some presumptuous Sins, and so commit a sin that is not of infirmity?
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For answer to this, wee must know, that a presumptuous sin is of two sorts:
For answer to this, we must know, that a presumptuous since is of two sorts:
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First a sinne that is simply presumptuous, when wee know such a thing to be sinfull,
First a sin that is simply presumptuous, when we know such a thing to be sinful,
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and yet presuming on Gods mercy, we will doe it; I say thus a godly man cannot sin presumptuously.
and yet presuming on God's mercy, we will do it; I say thus a godly man cannot sin presumptuously.
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But there is a sin that is comparatively presumptuous;
But there is a since that is comparatively presumptuous;
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to wit, in comparison of our other sinnes, which wee commit with more reluctancy, with more tendernesse of conscience:
to wit, in comparison of our other Sins, which we commit with more reluctancy, with more tenderness of conscience:
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but some others we commit more against knowledge, and are more our selves when wee doe them;
but Some Others we commit more against knowledge, and Are more our selves when we do them;
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these are comparatively presumptuous sins, and a godly man may sometime commit them:
these Are comparatively presumptuous Sins, and a godly man may sometime commit them:
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As we see it was Davids case in the matter of Vriah, when hee plotted his death.
As we see it was Davids case in the matter of Uriah, when he plotted his death.
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The end of the first SERMON.
The end of the First SERMON.
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THE SECOND SERMON, BY JOHN PRESTON Dr. of D. Math. 12. 18. 19. 20. 18. BEhold my servant whom I have chosen, my beloved in whom my soule is well pleased:
THE SECOND SERMON, BY JOHN PRESTON Dr. of D. Math. 12. 18. 19. 20. 18. BEhold my servant whom I have chosen, my Beloved in whom my soul is well pleased:
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I will put my spirit upon him, and hee shall shew judgement to the Gentiles.
I will put my Spirit upon him, and he shall show judgement to the Gentiles.
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19. He shall not strive, nor cry, neither shall any man heare his voice in the streetes.
19. He shall not strive, nor cry, neither shall any man hear his voice in the streets.
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20. Abruised reede shall he not breake, and smoaking flaxe shall he not quench, till he send forth Iudgement unto victory.
20. Abruised reed shall he not break, and smoking flax shall he not quench, till he send forth Judgement unto victory.
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I HAVE made choice of these words for the Affinity they have with that Text, whereof we have so lately spoken in this place, that out of this Text wee might prosecute the point already entred upon by occasion of the prayer of that good King in the former Text:
I HAVE made choice of these words for the Affinity they have with that Text, whereof we have so lately spoken in this place, that out of this Text we might prosecute the point already entered upon by occasion of the prayer of that good King in the former Text:
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for Christ is heere brought in shewing Judgment to the Gentiles, and doing it in a meeke and tender manner,
for christ is Here brought in showing Judgement to the Gentiles, and doing it in a meek and tender manner,
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as ver. 18. 19. which manner is heere illustrated by the consideration of the persons, to whom this Judgement was declared or shewed, who are here expressed under the similitudes of a bruised reed and smoaking flaxe.
as for. 18. 19. which manner is Here illustrated by the consideration of the Persons, to whom this Judgement was declared or showed, who Are Here expressed under the Similitudes of a Bruised reed and smoking flax.
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A reed the weakest plant, that is, not a strong tree; yet this a broken one, none of the strongest:
A reed the Weakest plant, that is, not a strong tree; yet this a broken one, none of the Strongest:
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So Flaxe, that takes the fire a great deale sooner than a Reed will, especially if it be dry,
So Flax, that Takes the fire a great deal sooner than a Reed will, especially if it be dry,
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and have hung neere the fire, but most of all, if it be already smoaking, the least sparke will doe that,
and have hung near the fire, but most of all, if it be already smoking, the least spark will do that,
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yet Christ will not quench that little sparke. Then he shews the issue of this teaching, till he bring forth iudgement into victory:
yet christ will not quench that little spark. Then he shows the issue of this teaching, till he bring forth judgement into victory:
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that is, untill that little sparke have got the mastery, or that hee may &c. and so it is a reason of his tender dealing;
that is, until that little spark have god the mastery, or that he may etc. and so it is a reason of his tender dealing;
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because otherwise, is roughly dealt withall, it never would prevaile As a little coale, if it bee hard blowne, is soone extinguished,
Because otherwise, is roughly dealt withal, it never would prevail As a little coal, if it be hard blown, is soon extinguished,
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but if nourished, and gently dealt with, increaseth to a mighty flame:
but if nourished, and gently dealt with, increases to a mighty flame:
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So the least grace, though as weake as a bruised crushed reed, or as small as aspark of fire, that onely makes the flaxe to smoake,
So the least grace, though as weak as a Bruised crushed reed, or as small as aspark of fire, that only makes the flax to smoke,
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yet if cherished by Christ, it will increase, & come at last to victory; so that in these verses yee have foure things.
yet if cherished by christ, it will increase, & come At last to victory; so that in these Verses ye have foure things.
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First, the Office of our Saviour Iesus Christ, which is, to teach men Judgement. Secondly, the manner how he doth it, namely, with tendernesse and meekenesse.
First, the Office of our Saviour Iesus christ, which is, to teach men Judgement. Secondly, the manner how he does it, namely, with tenderness and meekness.
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Thirdly, the persons, namely, such as are very weake in grace and holinesse. Fourthly, the issue, namely, that He will bring forth Iudgmēt into victory.
Thirdly, the Persons, namely, such as Are very weak in grace and holiness. Fourthly, the issue, namely, that He will bring forth Judgement into victory.
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For the first and second of these.
For the First and second of these.
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The office (I say) of Christ, is to teach men judgement, and this he doth with much tendernesse, compassion, and gentlenes:
The office (I say) of christ, is to teach men judgement, and this he does with much tenderness, compassion, and gentleness:
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for the former part, that Christs office, is to shew men judgement.
for the former part, that Christ office, is to show men judgement.
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First, to teach men the just and righteous waies of God, so the word is taken in the old testament.
First, to teach men the just and righteous ways of God, so the word is taken in the old Testament.
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to enlighten men to judge of the waies of God. There be two ends why Christ came;
to enlighten men to judge of the ways of God. There be two ends why christ Come;
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first, to justify, and secondly, sanctifie us, to give us forgivenesse of sinnes, 3. Act. last, 5. Act. 31. therefore Christ is often compared to a shepherd, in the 10th of St. Iohn, (and many other places) that feeds his flocke,
First, to justify, and secondly, sanctify us, to give us forgiveness of Sins, 3. Act. last, 5. Act. 31. Therefore christ is often compared to a shepherd, in the 10th of Saint John, (and many other places) that feeds his flock,
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and he is also called Iobn 1. 9. the true light, which lighteneth the world,
and he is also called Iobn 1. 9. the true Light, which lighteneth the world,
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& every man that cometh into the world (that is) if Christ had not come into the world, there would not have been one sparke of GODS image left in man,& every man that comes into the world (that is) if christ had not come into the world, there would not have been one spark of GOD'S image left in man,
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neither Adam, nor his posterity should have knowne any thing, but a cloud of darkenesse should have seized on mens minds.
neither Adam, nor his posterity should have known any thing, but a cloud of darkness should have seized on men's minds.
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But now by Christs comming every one, even the wicked have this benefit, that they have seen common light:
But now by Christ coming every one, even the wicked have this benefit, that they have seen Common Light:
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Christ lightens every one that commeth into the world, in some sort teacheth them so much as shal make thē inexcusable christ lightens every one that comes into the world, in Some sort Teaches them so much as shall make them inexcusable
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It is his office to teach men, and he doth it in the next place, with much gentlenes and tendernes:
It is his office to teach men, and he does it in the next place, with much gentleness and tenderness:
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this we will easily grant, if we consider who it is that teacheth, and who we are that are taught, a rude people so hard to conceive,
this we will Easily grant, if we Consider who it is that Teaches, and who we Are that Are taught, a rude people so hard to conceive,
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so ready to forget, therefore he had neede have much gētlenes.
so ready to forget, Therefore he had need have much gentleness.
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We say whē one quickly conceives a thing, and then goes to teach it, to another that cannot apprel end it, it will weary him,
We say when one quickly conceives a thing, and then Goes to teach it, to Another that cannot apprel end it, it will weary him,
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if hee bee not very meeke.
if he be not very meek.
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An angry man when he findes any impediment, he flies on the face of it presently,
an angry man when he finds any impediment, he flies on the face of it presently,
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and a proud man, he will not beare so much, nor waite so long.
and a proud man, he will not bear so much, nor wait so long.
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But now Christ is meeke, and thinks not much to waite from day to day, to drop in heere a line and there a line, here a little and there a little: he teacheth with much meeknesse;
But now christ is meek, and thinks not much to wait from day to day, to drop in Here a line and there a line, Here a little and there a little: he Teaches with much meekness;
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the reason is in the verse before, Christ deales with us according to his nature and disposition.
the reason is in the verse before, christ deals with us according to his nature and disposition.
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Now as it is said before, he shall not strive nor cry;
Now as it is said before, he shall not strive nor cry;
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when the Pharisees would have killed him, rather than he would strive with them, he departed, yeelding to them, went his wayes from them.
when the Pharisees would have killed him, rather than he would strive with them, he departed, yielding to them, went his ways from them.
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And againe it is said, neither shall his voice be heard in the streets, alluding to an action of his,
And again it is said, neither shall his voice be herd in the streets, alluding to an actium of his,
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when he had wrought a great work, he bad them not utter the matter:
when he had wrought a great work, he bade them not utter the matter:
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he came not with Pomp, and majesty, as great men, that cannot come into a place,
he Come not with Pomp, and majesty, as great men, that cannot come into a place,
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but the towne must ring of them;
but the town must ring of them;
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hee deterres no man by his greatnes, from comming unto him, but was of an humble and meeke disposition.
he deterres no man by his greatness, from coming unto him, but was of an humble and meek disposition.
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And according as his nature was, so dealt he with us, teaching us with much tendernesse, and meeknesse:
And according as his nature was, so dealt he with us, teaching us with much tenderness, and meekness:
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then there is no reason, why wee should bee discouraged for any of our infirmities, for Christ will beare with them.
then there is no reason, why we should be discouraged for any of our infirmities, for christ will bear with them.
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If he were not God, and man, that is, if he were not patient in an infinite manner, he could not beare with us:
If he were not God, and man, that is, if he were not patient in an infinite manner, he could not bear with us:
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but he is infinitely patient, therefore be not discouraged, in Ezekiel 34. 16. ver. he compares himselfe to a shepherd,
but he is infinitely patient, Therefore be not discouraged, in Ezekielem 34. 16. ver. he compares himself to a shepherd,
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and (saith he) I will seeke that which was lost, & bring againe that which was driven away,
and (Says he) I will seek that which was lost, & bring again that which was driven away,
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and will bind up that which was broken, and will strengthen the weak: where we see, there be foure causes of weaknesse.and will bind up that which was broken, and will strengthen the weak: where we see, there be foure Causes of weakness.
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First, men are apt to straggle out of the way through vanity and weaknesse of their owne spirits. First, men Are apt to straggle out of the Way through vanity and weakness of their own spirits.
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Now when a man doth so weaken and lose himselfe through his owne folly; then Christ seeks him, and will not suffer him to be utterly lost.
Now when a man does so weaken and loose himself through his own folly; then christ seeks him, and will not suffer him to be utterly lost.
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David wandred as well as Saul, but God sought David againe, and would not lose him:David wandered as well as Saul, but God sought David again, and would not loose him:
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therefore wee see, that David delights to use this Metaphor in Psal. 119. 176.
Therefore we see, that David delights to use this Metaphor in Psalm 119. 176.
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Againe a temptation may come on a man which is too strong for him, and drive him out of the way,
Again a temptation may come on a man which is too strong for him, and drive him out of the Way,
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as sheepe when theeves come, are driven out of the fold, whither else they would not have gone:
as sheep when thieves come, Are driven out of the fold, whither Else they would not have gone:
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these Christ promiseth to bring back againe:
these christ promises to bring back again:
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as David recovered the sheepe, out of the paw of the Lion and Beare, so Christ will recover his children that were carried away with such strong temptations.
as David recovered the sheep, out of the paw of the lion and Bear, so christ will recover his children that were carried away with such strong temptations.
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Againe, suppose there be some wound made in the soule, by some actuall sinne, if there bee some breach made into the conscience, Christ promiseth in the next place to make up this breach, that he will binde up that which was broken:
Again, suppose there be Some wound made in the soul, by Some actual sin, if there be Some breach made into the conscience, christ promises in the next place to make up this breach, that he will bind up that which was broken:
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a man may complaine that hee is weake and ready to straggle, as before:
a man may complain that he is weak and ready to straggle, as before:
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therefore Christ promiseth to strengthen that which is weake, that is, he wil lead them on to a greater measure of strength dayly, whereby they shall bee able to get victory over such infirmities:
Therefore christ promises to strengthen that which is weak, that is, he will led them on to a greater measure of strength daily, whereby they shall be able to get victory over such infirmities:
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Isaiah 40. 11. Hee shall feede his flocke like a shepheard, hee shall gather the Lambes with his arme, Isaiah 40. 11. He shall feed his flock like a shepherd, he shall gather the Lambs with his arm,
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and shall carry them in his bosome, and shal guide them with young: Here wee see, that in the fold of Christ there is this difference of sheepe.and shall carry them in his bosom, and shall guide them with young: Here we see, that in the fold of christ there is this difference of sheep.
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Some are strong that can goe apace, some are weaker, that cannot keepe pace with the other,
some Are strong that can go apace, Some Are Weaker, that cannot keep pace with the other,
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and they are compared to the Ewes with yong, that can goe but a slow pace:
and they Are compared to the Ewes with young, that can go but a slow pace:
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Some are so weake, that they must be carried, else they cannot goe.
some Are so weak, that they must be carried, Else they cannot go.
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Now those that are so weake that they cannot comprehend Christ, hee is ready to comprehend them:
Now those that Are so weak that they cannot comprehend christ, he is ready to comprehend them:
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when men are weake, and have not that use of their faith which others have to lay hold on Christ;
when men Are weak, and have not that use of their faith which Others have to lay hold on christ;
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Christ will take hold on them, and carry them in his bosome, and those that are weake and cannot keepe pace with others, hee wil guide them,
christ will take hold on them, and carry them in his bosom, and those that Are weak and cannot keep pace with Others, he will guide them,
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and drive them on, according to their pace, and hee will drive on the strong according to their strength,
and drive them on, according to their pace, and he will drive on the strong according to their strength,
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and though hee beare with the weake, hee expects more from the strong: See how Iacob ordered his flocke in that manner that he would not out-drive them,
and though he bear with the weak, he expects more from the strong: See how Iacob ordered his flock in that manner that he would not outdrive them,
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and shall not God doe so also, who hath taught the husbandman this discretion, Isaiah 28. use it himselfe? surely he will:
and shall not God do so also, who hath taught the husbandman this discretion, Isaiah 28. use it himself? surely he will:
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in the 1. of St. Iam. ver. 5. If any man lacke wisedome, let him aske it of God, that giveth to all men liberally,
in the 1. of Saint Iam. ver. 5. If any man lack Wisdom, let him ask it of God, that gives to all men liberally,
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and upbraideth none, and it shall bee given unto him: that is, you shall finde this difference betweene God and man.and upbraideth none, and it shall be given unto him: that is, you shall find this difference between God and man.
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If one be foolish, and goes to man; man is ready to despise him, and laugh at him:
If one be foolish, and Goes to man; man is ready to despise him, and laugh At him:
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but if hee aske wisedome at Gods hands, he gives it to him liberally, and twits him not with his folly;
but if he ask Wisdom At God's hands, he gives it to him liberally, and twits him not with his folly;
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upbraides him not with his weaknesse:
upbraids him not with his weakness:
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looke how a tender mother deals with her child, the more its weaknesse is, the more tender she is of it;
look how a tender mother deals with her child, the more its weakness is, the more tender she is of it;
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so doth Christ guide us according to our weaknesse, and tender us the more, because wee are meeke and humble:
so does christ guide us according to our weakness, and tender us the more, Because we Are meek and humble:
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and therefore wee have no cause to bee discouraged, for that weaknesse which we finde in our selves.
and Therefore we have no cause to be discouraged, for that weakness which we find in our selves.
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Wee are indeede exceeding backward to beleeve this, and therefore see whats added: Ezek. 34. 16. He saith he will feede them with judgement:
we Are indeed exceeding backward to believe this, and Therefore see whats added: Ezekiel 34. 16. He Says he will feed them with judgement:
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That is, with wisdome and discretion: for hee is wise, and knows how to feed thē, according to their weak capacities,
That is, with Wisdom and discretion: for he is wise, and knows how to feed them, according to their weak capacities,
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and so his Wisedome may bee a ground that he will tender us.
and so his Wisdom may be a ground that he will tender us.
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Againe, his power may shew that he will doe this with us, because hee is able to make crooked things streight:
Again, his power may show that he will do this with us, Because he is able to make crooked things straight:
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If a man meete with a crooked piece of wood, which he would streighten for his use, and cannot;
If a man meet with a crooked piece of wood, which he would straighten for his use, and cannot;
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hee throwes it away, because he cannot make it streight.
he throws it away, Because he cannot make it straight.
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Men if they are to deale with a Scholler that is hard to learne, they give him over, because hee is uncapable;
Men if they Are to deal with a Scholar that is hard to Learn, they give him over, Because he is uncapable;
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they cannot make him conceive instructions.
they cannot make him conceive instructions.
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But Christ is able to make crooked wayes streight, to quicken those that are dull, to put new natures into us;
But christ is able to make crooked ways straight, to quicken those that Are dull, to put new nature's into us;
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and therefore hee will not deale so harshly with us.
and Therefore he will not deal so harshly with us.
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Againe, if there be any grace in us, it is his owne worke, and therefore it is for his credit to perfect it. 1 Thess. 5. 24 vers. Phil. 1. 6. hee should not be faithfull else,
Again, if there be any grace in us, it is his own work, and Therefore it is for his credit to perfect it. 1 Thess 5. 24 vers. Philip 1. 6. he should not be faithful Else,
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if he should not doe it; but he will doe it:
if he should not do it; but he will do it:
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as a worke-man loves his owne workes, and will not leave them unperfect, so neither will Christ.
as a workman loves his own works, and will not leave them unperfect, so neither will christ.
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Againe, it is his Fathers will, that those who are weake should be cherished, his delight is still in leading them from one degree of strength to another;
Again, it is his Father's will, that those who Are weak should be cherished, his delight is still in leading them from one degree of strength to Another;
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for his power is more seene in them and he hath more thankes from them, as he had from Mary Magdalen.
for his power is more seen in them and he hath more thanks from them, as he had from Marry Magdalen.
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But some will say, oh but my heart is so untoward, that I feare I never shall overcome?
But Some will say, o but my heart is so untoward, that I Fear I never shall overcome?
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Consider well that place the 42 of Esay, 5, 6 vers. Thus saith the Lord, Hee created the Heavens, and stretched them out;
Consider well that place the 42 of Isaiah, 5, 6 vers. Thus Says the Lord, He created the Heavens, and stretched them out;
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he that spread forth the earth, and that which commeth out of it;
he that spread forth the earth, and that which comes out of it;
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hee that giveth breath unto the people upon it, and spirit to them that walke therein:
he that gives breath unto the people upon it, and Spirit to them that walk therein:
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I the Lord have called thee, &c. Consider who it is that created the Heavens, the Earth, and the buds thereof;I the Lord have called thee, etc. Consider who it is that created the Heavens, the Earth, and the buds thereof;
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that giveth breath, &c. is it not God? now then suppose he findeth nothing in the nature of man,
that gives breath, etc. is it not God? now then suppose he finds nothing in the nature of man,
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but an emptines of grace and holines, is it not he that made the heavens when there was none before,
but an emptiness of grace and holiness, is it not he that made the heavens when there was none before,
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and then is not he able to create grace in a mans heart?
and then is not he able to create grace in a men heart?
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Againe looke on the earth in the winter, it is very hard, a man would think it should never bring forth flowers,
Again look on the earth in the winter, it is very hard, a man would think it should never bring forth flowers,
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yet in the spring it puts forth many kind of fruites & flowers;
yet in the spring it puts forth many kind of fruits & flowers;
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so though thy heart bee as hearbs in the winter, yet God is able to make grace sprout forth there, as flowers in the spring;
so though thy heart be as herbs in the winter, yet God is able to make grace sprout forth there, as flowers in the spring;
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besides it is he that giveth breath unto the people, that is, if you looke upon all the creatures in the world,
beside it is he that gives breath unto the people, that is, if you look upon all the creatures in the world,
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yet none was able to put life in them, but GOD.
yet none was able to put life in them, but GOD.
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So though your soules be like unto a clod of earth, he is able to put life into them, the breath of life,
So though your Souls be like unto a clod of earth, he is able to put life into them, the breath of life,
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as he did at the first, he is able to enlighten and enlarge them further, and therefore be not discouraged for thy weaknesse.
as he did At the First, he is able to enlighten and enlarge them further, and Therefore be not discouraged for thy weakness.
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Is it thus? that Christ teacheth in judgement, and that with much compassion, and rendernesse? then this should incourage men to come unto Christ, to learne of him, to take his yoke on them:
Is it thus? that christ Teaches in judgement, and that with much compassion, and rendernesse? then this should encourage men to come unto christ, to Learn of him, to take his yoke on them:
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this use we finde to be made of this Doctrine in the 11th of S. Mat. 28, 29, and 30. verses, Come unto me all ye that are weary and heavy laden, and I will ease you:
this use we find to be made of this Doctrine in the 11th of S. Mathew 28, 29, and 30. Verses, Come unto me all you that Are weary and heavy laden, and I will ease you:
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take my yoke on you, and learne of mee, and you shall finde rest to your soules:
take my yoke on you, and Learn of me, and you shall find rest to your Souls:
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for my yoke is easie, & my burden is light: for my yoke is easy, & my burden is Light:
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that is, let a man look upon Christ and his waies, and usually they are discouraged with the strictnesse of religion, they thinke they shall bee too straight laced,
that is, let a man look upon christ and his ways, and usually they Are discouraged with the strictness of Religion, they think they shall be too straight laced,
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and bound with fetters, that are too straight for them.
and bound with fetters, that Are too straight for them.
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No (saith Christ) feare not, for I am meeke and lowly, and such shall you find my dealings to be towards you.
No (Says christ) Fear not, for I am meek and lowly, and such shall you find my dealings to be towards you.
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There be two things in the Text to moove us to come in to Christ, and to bee subject to his yoke.
There be two things in the Text to move us to come in to christ, and to be Subject to his yoke.
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First, the nature of the thing it selfe, it is an easie yoke:
First, the nature of the thing it self, it is an easy yoke:
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Before you come to me, you are like men in prison, but when you come to me I losen you, and set you at liberty:
Before you come to me, you Are like men in prison, but when you come to me I losen you, and Set you At liberty:
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before you were as in darknesse, but when you come to mee I enlighten you:
before you were as in darkness, but when you come to me I enlighten you:
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before you were as men in sicknes, but when you come to mee, I strengthen and heale you.
before you were as men in sickness, but when you come to me, I strengthen and heal you.
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A second thing, is from the person you have to deale with, that is, Christ:
A second thing, is from the person you have to deal with, that is, christ:
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Come unto me, for I am exceeding gentle, and meeke, and such shall you finde mee:Come unto me, for I am exceeding gentle, and meek, and such shall you find me:
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Iohn Baptist and Moses came roughly; but Christ is come in tendernesse; if you be subject to infirmities, hee is ready to passe them by;John Baptist and Moses Come roughly; but christ is come in tenderness; if you be Subject to infirmities, he is ready to pass them by;
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if you bee overcome with them, hee is ready to recover you: and therefore now come in to Christ;
if you be overcome with them, he is ready to recover you: and Therefore now come in to christ;
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submit your selves to his yoke, to his teaching and discipline, to his rule and government, which is so easie.
submit your selves to his yoke, to his teaching and discipline, to his Rule and government, which is so easy.
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But if you wil not, he will rule you with a rod of Iron, and breake you in peeces like a Potters vessell;
But if you will not, he will Rule you with a rod of Iron, and break you in Pieces like a Potters vessel;
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if you stand out with him, then none is so rough as he, and therefore observe him.
if you stand out with him, then none is so rough as he, and Therefore observe him.
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If a King should say at his Coronation, he would open all the prison doors:
If a King should say At his Coronation, he would open all the prison doors:
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would not offenders take that opportunity? or if a Creditor should say to his debtors, come to me at such a time,
would not offenders take that opportunity? or if a Creditor should say to his debtors, come to me At such a time,
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and I will forgive you and your debts, and give you in your bonds: would the debtor over-slippe that time?
and I will forgive you and your debts, and give you in your bonds: would the debtor overslip that time?
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So let us, when Christ offers himselfe to teach us with such tendernesse, goe to him, take that time especially;
So let us, when christ offers himself to teach us with such tenderness, go to him, take that time especially;
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considering, that these are such times as are in Gods owne power; those things that are in our owne power, we may doe what we will with, and take our owne time:
considering, that these Are such times as Are in God's own power; those things that Are in our own power, we may do what we will with, and take our own time:
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but these times are not in our hands, but in Gods:
but these times Are not in our hands, but in God's:
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and therefore take heede of over-slipping that time, when Christ carries himselfe as a nurse unto us:
and Therefore take heed of overslipping that time, when christ carries himself as a nurse unto us:
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there is a time for every purpose, and that lasts but for a season Eccles. 3. 11, 12. There is a certaine season which God hath appointed for every purpose, there is a time when the business may be well done,
there is a time for every purpose, and that lasts but for a season Eccles. 3. 11, 12. There is a certain season which God hath appointed for every purpose, there is a time when the business may be well done,
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and if that be let slippe, it will not succeede, but he will be snared in an evill time,
and if that be let slip, it will not succeed, but he will be snared in an evil time,
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because hee knoweth not the good time. Therefore when it is past, his misery is great.
Because he Knoweth not the good time. Therefore when it is past, his misery is great.
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So cheifly there is a time of receiving grace, but this time a man knowes not,
So chiefly there is a time of receiving grace, but this time a man knows not,
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yet he is undone if he passe it; therefore take heed of overslipping any offer of grace:
yet he is undone if he pass it; Therefore take heed of overslipping any offer of grace:
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procrastination in all things is dangerous, but here especially. Now that which deceives us, is the deferring:
procrastination in all things is dangerous, but Here especially. Now that which deceives us, is the deferring:
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but we must not deferre one day, and say, then wee shall doe it another, no,
but we must not defer one day, and say, then we shall do it Another, no,
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for then we shall let the time be past:
for then we shall let the time be passed:
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as in a chariot, the wheeles runne neere one another, but they never overtake one another.
as in a chariot, the wheels run near one Another, but they never overtake one Another.
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And as in a clocke the minutes are but little distant one from another, yet none of them are together,
And as in a clock the minutes Are but little distant one from Another, yet none of them Are together,
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So the devill by his cunning thinkes to make you doe it now, and by and by, till he have made you passe your houre:
So the Devil by his cunning thinks to make you do it now, and by and by, till he have made you pass your hour:
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therfore take heed of deferring, and come in, whilest Christ doth expresse himselfe thus unto you in these tearmes,
Therefore take heed of deferring, and come in, whilst christ does express himself thus unto you in these terms,
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whiles he deales thus tenderly and gentlie with you.
while he deals thus tenderly and gently with you.
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It is a very dangerous thing to lose the opportunity of receiving Christ when he offers himselfe,
It is a very dangerous thing to loose the opportunity of receiving christ when he offers himself,
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when he deales gently, which wee gather from that place, thus;
when he deals gently, which we gather from that place, thus;
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if there bee a time for every purpose, then certainely there is a time for the greatest businesse that a man hath to doe on the earth, that is, to come in to Christ, and receive him;
if there be a time for every purpose, then Certainly there is a time for the greatest business that a man hath to do on the earth, that is, to come in to christ, and receive him;
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and if the miserie of man be great upon him, if hee let slip other seasons, much more if he neglect this;
and if the misery of man be great upon him, if he let slip other seasons, much more if he neglect this;
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but now there is a time for every purpose, as these places testifie.
but now there is a time for every purpose, as these places testify.
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And to instance in some few Gehezi tooke a gift of Naaman, 2. Kings 5. saith Elisha to him, is this a time to take gifts? there was a time when thou mightest have done it, at another time, of another person thou mightest,
And to instance in Some few Gehazi took a gift of Naaman, 2. Kings 5. Says Elisha to him, is this a time to take Gifts? there was a time when thou Mightest have done it, At Another time, of Another person thou Mightest,
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but this was not a time:
but this was not a time:
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for Naaman was a stranger, and did not know the customes, and Elisha would give him his health freely,
for Naaman was a stranger, and did not know the customs, and Elisha would give him his health freely,
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and therefore it was not the time, and therefore we see the misery was great, the leprosie clave to him and his posterity,
and Therefore it was not the time, and Therefore we see the misery was great, the leprosy clave to him and his posterity,
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because he knew not the time;
Because he knew not the time;
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so Saul because hee sacrificed before Samuel came, the thing he did was good, but he tooke not the right time, he was too hasty, he knew not his time;
so Saul Because he sacrificed before Samuel Come, the thing he did was good, but he took not the right time, he was too hasty, he knew not his time;
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and so his miserie was great upon him;
and so his misery was great upon him;
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God tooke the kingdome from him, and gave it to his neighbour, 1. Sam. 13. 13. 14. so Iacob when he sought the blessing, he thought he did a good thing,
God took the Kingdom from him, and gave it to his neighbour, 1. Sam. 13. 13. 14. so Iacob when he sought the blessing, he Thought he did a good thing,
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but he did not stay the time, so the misery was great upon him:
but he did not stay the time, so the misery was great upon him:
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see what a long peregrination, what a hard service did he undergoe under his uncle Laban, and all because he knew not the right time:
see what a long peregrination, what a hard service did he undergo under his uncle Laban, and all Because he knew not the right time:
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so the Israelites when they sought a King, if they had staied their due time, God would in his due time have revealed unto them, that David should be their King,
so the Israelites when they sought a King, if they had stayed their due time, God would in his due time have revealed unto them, that David should be their King,
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for he had so appointed it:
for he had so appointed it:
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and therfore because they missed of the time, their misery was great on them, so likewise for other purposes, so for this;
and Therefore Because they missed of the time, their misery was great on them, so likewise for other Purposes, so for this;
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there is a time for a man to come in, and take the offer that Christ makes, a time when he is kind and gentle, and ready to receive us;
there is a time for a man to come in, and take the offer that christ makes, a time when he is kind and gentle, and ready to receive us;
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if wee know not this time, and so overslip it, our miserie will be great upon us.
if we know not this time, and so overslip it, our misery will be great upon us.
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Now then it is very requisite to know, and finde out this time, because if wee choose Gods time, God will joyne with us in the worke,
Now then it is very requisite to know, and find out this time, Because if we choose God's time, God will join with us in the work,
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and so it will bee done with ease, Eccles. 3. 9. 10. A time to love, &c. what profit hath he that worketh, in that wherein he laboureth? I have seene the travell which God hath given to the sonnes of men, to be exercised in it.
and so it will be done with ease, Eccles. 3. 9. 10. A time to love, etc. what profit hath he that works, in that wherein he Laboureth? I have seen the travel which God hath given to the Sons of men, to be exercised in it.
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(that is) men take much travell and paines to bring their purposes & ends to passe;
(that is) men take much travel and pains to bring their Purposes & ends to pass;
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when they doe not take Gods time, and what profit have they by it?
when they do not take God's time, and what profit have they by it?
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Now if you will open when Christ knocks at the doore, harken to the motions of the spirit,
Now if you will open when christ knocks At the door, harken to the motions of the Spirit,
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and blow them, and nourish them, and it will bee done with much ease; but if you misse this time, your misery is great;
and blow them, and nourish them, and it will be done with much ease; but if you miss this time, your misery is great;
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you may desire, and crye, and pray, and never the better, Eccles. 9. 12. For a man also knoweth not his time,
you may desire, and cry, and pray, and never the better, Eccles. 9. 12. For a man also Knoweth not his time,
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as the fish is, that is taken in an evill net, and as the birds that are caught in a snare,
as the Fish is, that is taken in an evil net, and as the Birds that Are caught in a snare,
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so are the sonne of men snared in an evill time, when it falleth suddenly upon them: so Are the son of men snared in an evil time, when it falls suddenly upon them:
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There is a double time, as wee may gather out of these words;
There is a double time, as we may gather out of these words;
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a good and acceptable time, so called because God is then ready to accept and receive us,
a good and acceptable time, so called Because God is then ready to accept and receive us,
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if wee come in that time, and if wee doe not make use and embrace that good and acceptable time,
if we come in that time, and if we do not make use and embrace that good and acceptable time,
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then the evill time shall fall upon us, we shall bee caught in an evill net and snare:
then the evil time shall fallen upon us, we shall be caught in an evil net and snare:
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there may bee a good net come on us, as affliction, sicknesse, and the like may come upon us,
there may be a good net come on us, as affliction, sickness, and the like may come upon us,
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so as to doe us good, as we catch at some things to preserve them alive for a better condition then they were in:
so as to do us good, as we catch At Some things to preserve them alive for a better condition then they were in:
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but now if we over-slippe the good time, then the evill net shall fall upon us, sicknesse, death,
but now if we overslip the good time, then the evil net shall fallen upon us, sickness, death,
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and destruction shal come on us suddenly as a snare:
and destruction shall come on us suddenly as a snare:
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that wee may see the ground of this, see what Christ saies, Luke 19. 42. 43. I thou hadst knowne,
that we may see the ground of this, see what christ Says, Lycia 19. 42. 43. I thou Hadst known,
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even thou, at least in this thy day; the things which belong to thy peace: but now they are hidden from thine eyes: even thou, At least in this thy day; the things which belong to thy peace: but now they Are hidden from thine eyes:
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He speakes it to the Iewes, who yet enjoyed the ministry of Christ, and hee tels them that the time of their visitation was past.
He speaks it to the Iewes, who yet enjoyed the Ministry of christ, and he tells them that the time of their Visitation was passed.
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So that a man may have the liberty to liveūder the ministery, long after that God hath rejected him:
So that a man may have the liberty to liveunder the Ministry, long After that God hath rejected him:
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Christ came then and visited the Iewes, and al profited nothing; then they were like the Figge-tree that Christ cursed after their day was passed:
christ Come then and visited the Iewes, and all profited nothing; then they were like the Fig tree that christ cursed After their day was passed:
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and this day may be long before a mans death, he may live long rejected: and therefore let us take heed we doe not stand out our time.
and this day may be long before a men death, he may live long rejected: and Therefore let us take heed we do not stand out our time.
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In outward things we are wont to anticipate and prevent time: so Iacob got the blessing before the time:
In outward things we Are wont to anticipate and prevent time: so Iacob god the blessing before the time:
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and the Israelites sought for a King before the time: and so men would be hastily rich;
and the Israelites sought for a King before the time: and so men would be hastily rich;
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and so for pleasures, if wee would stay Gods time, to take it after labour, we should doe well,
and so for pleasures, if we would stay God's time, to take it After labour, we should do well,
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but wee prevent our time here; but in spirituall things wee are too slow, let slip our time, to come after: But this is dangerous; take heede of it:
but we prevent our time Here; but in spiritual things we Are too slow, let slip our time, to come After: But this is dangerous; take heed of it:
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It's a good note which the Stoiks have;
It's a good note which the Stoics have;
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some things are in our owne power, and in them wee may use our owne liberty,
Some things Are in our own power, and in them we may use our own liberty,
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but other things are in the power of others;
but other things Are in the power of Others;
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and then we must take the opportunity while it's offred, wee must saile when the winde blowes.
and then we must take the opportunity while it's offered, we must sail when the wind blows.
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Now of this latter kinde are spirituall things, and therefore wee must take the time that's offred:
Now of this latter kind Are spiritual things, and Therefore we must take the time that's offered:
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Indeede if the time were in our owne power, or if we knew the time, then wee might delay:
Indeed if the time were in our own power, or if we knew the time, then we might Delay:
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Acts 1. 11. It is not for us to know the times which the Father hath kept for his owne power,Acts 1. 11. It is not for us to know the times which the Father hath kept for his own power,
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and no man knoweth what shall bee, neither can any tell it him, and therefore take heede of letting slippe the time:
and no man Knoweth what shall be, neither can any tell it him, and Therefore take heed of letting slip the time:
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Sathan deceives us in this, just as the Lapwing doth when a manis neere her nest, she flyeth a little before a man,
Sathan deceives us in this, just as the Lapwing does when a manis near her nest, she flies a little before a man,
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and then lighteth, and flyeth a little further, till it hath led us quite out of the way.
and then lights, and flies a little further, till it hath led us quite out of the Way.
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So Sathan makes us deferre a little longer, and a little longer, till our time bee past;
So Sathan makes us defer a little longer, and a little longer, till our time be passed;
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and therefore deferre now no longer, but come in unto Christ whiles hee offers himselfe in a loving and tender manner.
and Therefore defer now no longer, but come in unto christ while he offers himself in a loving and tender manner.
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And so much for the office of Christ, which is to teach, and his manner of teaching, with much meeknesse and gentlenesse.
And so much for the office of christ, which is to teach, and his manner of teaching, with much meekness and gentleness.
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Now followes the third thing to be considered, & that is the persons that Christ hath to deale with, such as are very meeke;
Now follows the third thing to be considered, & that is the Persons that christ hath to deal with, such as Are very meek;
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compared here to a bruised reed, and smoaking flaxe.
compared Here to a Bruised reed, and smoking flax.
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A reed is of it selfe very weake, and shaken with every wind, and not onely so,
A reed is of it self very weak, and shaken with every wind, and not only so,
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but broken with the least force.
but broken with the least force.
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So a Christian may be subject to much unevennesse, and inconstancy in his wayes, shaken with every temptation;
So a Christian may be Subject to much unevenness, and inconstancy in his ways, shaken with every temptation;
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but when this shall be a broken reed, this is a further degree of weaknesse:
but when this shall be a broken reed, this is a further degree of weakness:
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and so for smoaking flaxe, it must be an exceeding little sparke, which will not cause flaxe to smoake,
and so for smoking flax, it must be an exceeding little spark, which will not cause flax to smoke,
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and yet with such weake ones hath Christ to deale: he will not breake the bruised reed, nor quench the smoaking flaxe.
and yet with such weak ones hath christ to deal: he will not break the Bruised reed, nor quench the smoking flax.
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Now from the persons that Christ teacheth, that is, weak ones, observe this point. That there may be exceeding great weaknesse, in true Christians;
Now from the Persons that christ Teaches, that is, weak ones, observe this point. That there may be exceeding great weakness, in true Christians;
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wee see in the text they are compared to the weakest things, a bruised reed, and smoaking flaxe:
we see in the text they Are compared to the Weakest things, a Bruised reed, and smoking flax:
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the first reason of it is this.
the First reason of it is this.
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Because it pleaseth Christ in working grace, to doe it by degrees, hee might have perfected the worke of grace altogether as he did in the work of creation in an instant,
Because it Pleases christ in working grace, to do it by Degrees, he might have perfected the work of grace altogether as he did in the work of creation in an instant,
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but he dealeth with us now according to the course of generation, as a plant is first sowne, then riseth by degrees:
but he deals with us now according to the course of generation, as a plant is First sown, then Riseth by Degrees:
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So we in the beginning of grace are exceeding small, hee heales us as he did the blinde man, not altogether,
So we in the beginning of grace Are exceeding small, he heals us as he did the blind man, not altogether,
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but by little and by little.
but by little and by little.
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First we see more darkly and confusedly, and then more clearely, and he heales our lamenesse, not altogether by setting us on our feet at the first,
First we see more darkly and confusedly, and then more clearly, and he heals our lameness, not altogether by setting us on our feet At the First,
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but he gives us strength by degrees, first, to goe on crouches, as it were, or to creepe or steppe forward, and afterwards to goe more strongly:
but he gives us strength by Degrees, First, to go on Crouches, as it were, or to creep or step forward, and afterwards to go more strongly:
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and hence it is that there are many weak, because grace is but weakly wrought in them.
and hence it is that there Are many weak, Because grace is but weakly wrought in them.
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Now the reason why Christ doth thus lead us on by degrees;
Now the reason why christ does thus led us on by Degrees;
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is first to humble us, and to let us see that the worke is not of our selves, it is God that workes in us according to his good pleasure for when wee are brought on by degrees,
is First to humble us, and to let us see that the work is not of our selves, it is God that works in us according to his good pleasure for when we Are brought on by Degrees,
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thus it makes it evident unto us, that we receive strength from another.
thus it makes it evident unto us, that we receive strength from Another.
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Secondly, hee doth it for his owne glory, that wee might know the righteousnes of Christ: in the 8 of Deut. 2. 17. there is set downe these 2. ends,
Secondly, he does it for his own glory, that we might know the righteousness of christ: in the 8 of Deuteronomy 2. 17. there is Set down these 2. ends,
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why the Lord led them through the wildernesse, & not the nearest way. First, Gods end in it was to humble them.
why the Lord led them through the Wilderness, & not the nearest Way. First, God's end in it was to humble them.
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Secondly, to let them know that hee did it for for his owne sake.
Secondly, to let them know that he did it for for his own sake.
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So he doth here to humble them, and for his own glory, God doth not perfect grace at the first,
So he does Here to humble them, and for his own glory, God does not perfect grace At the First,
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but by degrees, and likewise that they may know his power, that it is his strength in which they walke, that if a Christian should bee left to himselfe, he would quickely finde that it is Christs power that hee must walke in, that must goe along with him to guide him,
but by Degrees, and likewise that they may know his power, that it is his strength in which they walk, that if a Christian should be left to himself, he would quickly find that it is Christ power that he must walk in, that must go along with him to guide him,
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and to deliver him from his enemies. Now for the use of this it may serve to comfort weake Christians;
and to deliver him from his enemies. Now for the use of this it may serve to Comfort weak Christians;
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what though thou art not at that growth as other Christians are? yet bee of good comfort:
what though thou art not At that growth as other Christians Are? yet be of good Comfort:
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a reed hath life in it as well as the strongest oake, what though thou canst not see the flame of an holy conversation,
a reed hath life in it as well as the Strongest oak, what though thou Canst not see the flame of an holy Conversation,
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but only the fume? yet you may know there is fire: men that are in the covenant, are like men that are gonein at a doore,
but only the fume? yet you may know there is fire: men that Are in the Covenant, Are like men that Are gonein At a door,
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or into a Church or the like. Some are further in then others, but yet all are in;
or into a Church or the like. some Are further in then Others, but yet all Are in;
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So though the weake be not so forward as another, yet hee may bee in, though not so farre in:
So though the weak be not so forward as Another, yet he may be in, though not so Far in:
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for a budd drawes sappe from the roote, aswell as the fruite, why so thou must be a budd,
for a bud draws sap from the root, aswell as the fruit, why so thou must be a bud,
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and have grace in some measure, though not in so great a measure, yet thou maiest bee a true Christian, though a weake Christian.
and have grace in Some measure, though not in so great a measure, yet thou Mayest be a true Christian, though a weak Christian.
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But you will say that it is a hard thing to be perswaded, that God will accept of such a weakling as I am.
But you will say that it is a hard thing to be persuaded, that God will accept of such a weakling as I am.
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Therefore consider the nature of Christ, for wee are deceived in that as in other things, in 2. of the Heb. verse 17. Wee see that it behoved Christ in all things to be made like unto his brethren, that he might bee a mercifull and faithfull high Preist, &c. Christ is our high-Priest,
Therefore Consider the nature of christ, for we Are deceived in that as in other things, in 2. of the Hebrew verse 17. we see that it behooved christ in all things to be made like unto his brothers, that he might be a merciful and faithful high Priest, etc. christ is our high-Priest,
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now there are 3 offices of our high Priest: First he was to receive every sacrifice. Secondly to offer sacrifice daily.
now there Are 3 Offices of our high Priest: First he was to receive every sacrifice. Secondly to offer sacrifice daily.
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Thirdly, to lay the wood together, and preserve the fire.
Thirdly, to lay the wood together, and preserve the fire.
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Now then it belongs to Christ to receive every sinner that comes to him, as it did to Aaron to receive the sacrifice;
Now then it belongs to christ to receive every sinner that comes to him, as it did to Aaron to receive the sacrifice;
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and if Christ should not doe all that belongs to his office, he should be an unfaithful High Priest:
and if christ should not do all that belongs to his office, he should be an unfaithful High Priest:
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But he is called a faithful High Priest: If then a sinner come to Christ, and saith;
But he is called a faithful High Priest: If then a sinner come to christ, and Says;
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Lord I know that God is a consuming fire, and I dare not come to him in my selfe,
Lord I know that God is a consuming fire, and I Dare not come to him in my self,
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but in the merit of that Sacrifice which thou offredst: Christ cannot reject him; but saies hee to him:
but in the merit of that Sacrifice which thou offeredst: christ cannot reject him; but Says he to him:
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Come unto me, and I will receive you:
Come unto me, and I will receive you:
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If they doe but come, hee cannot but receive them, else hee should bee unfaithfull in his office, and in his promise:
If they do but come, he cannot but receive them, Else he should be unfaithful in his office, and in his promise:
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But he is faithfull in both, and not only so, but he is a mercifull High Priest,
But he is faithful in both, and not only so, but he is a merciful High Priest,
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and so will pitty them that come unto him: and if you have many sins daily renewed, many infirmities and imperfections;
and so will pity them that come unto him: and if you have many Sins daily renewed, many infirmities and imperfections;
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why, it is Christs office to renew the sacrifice daily, hee offers up a daily sacrifice for us, even his owne righteousnesse;
why, it is Christ office to renew the sacrifice daily, he offers up a daily sacrifice for us, even his own righteousness;
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and as he doth this for justification, so for sanctification also.
and as he does this for justification, so for sanctification also.
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When Sacrifice was laid on the Altar, the Priests could not bring fire from Heaven to consume it;
When Sacrifice was laid on the Altar, the Priests could not bring fire from Heaven to consume it;
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but God sent it, and so shewed that it was accepted: wee may lay the wood together, but cannot bring fire from heaven:
but God sent it, and so showed that it was accepted: we may lay the wood together, but cannot bring fire from heaven:
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But Christ is a Priest of an higher order than was Aaron; hee will kindle this fire of Sanctification,
But christ is a Priest of an higher order than was Aaron; he will kindle this fire of Sanctification,
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and encrease it, and keepe it still burning, it's his office so to doe; and therefore doubt not but Christ will receive you.
and increase it, and keep it still burning, it's his office so to do; and Therefore doubt not but christ will receive you.
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Oh, but this were some comfort, if I had assurance that I had but one sparke of true grace in me:
O, but this were Some Comfort, if I had assurance that I had but one spark of true grace in me:
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therefore how shall I know that?
Therefore how shall I know that?
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I answere, there bee 5 signes laid downe in the Text, whereby a man may come to know this.
I answer, there be 5 Signs laid down in the Text, whereby a man may come to know this.
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First, in these words, He will bring forth judgement into victory: That is, the first thing that Christ doth,
First, in these words, He will bring forth judgement into victory: That is, the First thing that christ does,
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even to set up a right Judgement in thee:
even to Set up a right Judgement in thee:
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When the Apostle prayes for the Philippians, hee prayes, That they may abound in knowledge and judgment.
When the Apostle prays for the Philippians, he prays, That they may abound in knowledge and judgement.
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Secondly, there is life in a bruised Reede, as in the strongest Oake. Thirdly, there is fire, though never so small, as in the strongest Oake. Fourthly, there is a Combate. Fifthly, there is victory.
Secondly, there is life in a Bruised Reed, as in the Strongest Oak. Thirdly, there is fire, though never so small, as in the Strongest Oak. Fourthly, there is a Combat. Fifthly, there is victory.
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Now for the first of these, consider whether Christ hath set up his judgement in thee: Now for the First of these, Consider whither christ hath Set up his judgement in thee:
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when the Apostle praies that the Philippians may abound in knowledge and in all judgement:
when the Apostle prays that the Philippians may abound in knowledge and in all judgement:
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That is, that they may discerne of things that differ, and hee takes it for granted that it was right, else hee would not pray for the encrease of it.
That is, that they may discern of things that differ, and he Takes it for granted that it was right, Else he would not pray for the increase of it.
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So that when a man can discerne of things that differ, when hee can put a difference betweene the waies of God and sin, between spirituall priviledges,
So that when a man can discern of things that differ, when he can put a difference between the ways of God and since, between spiritual privileges,
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and outward vanities, between trueth and falshood;
and outward vanities, between truth and falsehood;
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then there is a light come into a man, and this makes them pure and blamelesse, fills them with the fruites of righteousnesse:
then there is a Light come into a man, and this makes them pure and blameless, fills them with the fruits of righteousness:
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now then if thou hast this in any degree, thou hast the spirit of Christ: As it was in Christ, Esay 11. 2. 3. Hee had the spirit of wisedome and understanding, the spirit of might, the spirit of knowledge and of the feare of the Lord.
now then if thou hast this in any degree, thou hast the Spirit of christ: As it was in christ, Isaiah 11. 2. 3. He had the Spirit of Wisdom and understanding, the Spirit of might, the Spirit of knowledge and of the Fear of the Lord.
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So is it in all his members;
So is it in all his members;
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they have the same spirit, and doe not judge according to the sight of the eye,
they have the same Spirit, and do not judge according to the sighed of the eye,
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or the hearing of the eare, but judge righteously, for there is a two fold judgeing,
or the hearing of the ear, but judge righteously, for there is a two fold judging,
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first, when our eye or eare judge, and wee judge according to that;
First, when our eye or ear judge, and we judge according to that;
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when wee send out our spirits and heare what they report, and this is ready to bring in a false report, to say that sinne is sweet and pleasant,
when we send out our spirits and hear what they report, and this is ready to bring in a false report, to say that sin is sweet and pleasant,
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and it will represent grace as vile, because it judgeth according to outward appearance, and the outside of Christianity is base, in regard of misreports, that are brought up of it;
and it will represent grace as vile, Because it Judgeth according to outward appearance, and the outside of Christianity is base, in regard of misreports, that Are brought up of it;
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As the tenne messengers brought an evill report upon the land of Canaan, and in regard of the outside of it in those that professe it, who are many times poore & contēptible men,
As the tenne messengers brought an evil report upon the land of Canaan, and in regard of the outside of it in those that profess it, who Are many times poor & contemptible men,
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& in regard of the infirmities and failings of the Saints;
& in regard of the infirmities and failings of the Saints;
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Now if a man judge by the eye, that sees nothing but the outside, he will esteeme of religion as base.
Now if a man judge by the eye, that sees nothing but the outside, he will esteem of Religion as base.
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But it is otherwise when a man hath the spirit of judgement, he will looke further into things, he pries into the inside,
But it is otherwise when a man hath the Spirit of judgement, he will look further into things, he pries into the inside,
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and then he will not judge of the wayes of God, and of sin as the world doth;
and then he will not judge of the ways of God, and of since as the world does;
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But will see a basenesse in sin, and an excellency in religion, because he is enabled to judge aright.
But will see a baseness in since, and an excellency in Religion, Because he is enabled to judge aright.
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For Christ, as he makes his Princes and Priests, so he makes them Prophets likewise, to judge and discerne of things aright,
For christ, as he makes his Princes and Priests, so he makes them prophets likewise, to judge and discern of things aright,
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and this he doth by opening the eyes, Act. 26, 18. that is, good things in themselves are very excellent,
and this he does by opening the eyes, Act. 26, 18. that is, good things in themselves Are very excellent,
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and desireable, but wee see them not till our eies are opened, there is a vaile drawne over our eies till Christ removes it, and opens them. What is that?
and desirable, but we see them not till our eyes Are opened, there is a veil drawn over our eyes till christ removes it, and Opens them. What is that?
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Why, Christ he elevates and raiseth up that light which wee have, unto an higher degree,
Why, christ he elevates and Raiseth up that Light which we have, unto an higher degree,
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and that is by putting a new light into their soules Iohn 1. 9. that is, the true light, which lightneth every one that commeth into the world.
and that is by putting a new Light into their Souls John 1. 9. that is, the true Light, which lighteneth every one that comes into the world.
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Before the Creation was compleate there was some light;
Before the Creation was complete there was Some Light;
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the first day after the Sunne was created, and after the fall he enlightned every one that came into the world: (that is) all men have some light or other by Jesus Christ;
the First day After the Sun was created, and After the fallen he enlightened every one that Come into the world: (that is) all men have Some Light or other by jesus christ;
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before there was no sparke of light in us, but all that wee have is by Christ:
before there was no spark of Light in us, but all that we have is by christ:
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that glimmering light which is in naturall men, is but a sparke of the new Image, which Christ hath put on us:
that glimmering Light which is in natural men, is but a spark of the new Image, which christ hath put on us:
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But in this, Christ raiseth up the light higher and higher;
But in this, christ Raiseth up the Light higher and higher;
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and when this new light is put in us, then a mans eyes are said to be opened,
and when this new Light is put in us, then a men eyes Are said to be opened,
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when hee can see round about him, and discerne that excellency in grace, and that basenesse in sinne, which were in them before,
when he can see round about him, and discern that excellency in grace, and that baseness in sin, which were in them before,
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but they could not see it.
but they could not see it.
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As the Chariots and horsemen were with Gehezi, but his eyes were not opened to see them:
As the Chariots and horsemen were with Gehazi, but his eyes were not opened to see them:
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And so the Well was neere Hagar, but shee saw it not till God had opened her eyes, and shewed it unto her.
And so the Well was near Hagar, but she saw it not till God had opened her eyes, and showed it unto her.
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So death and destruction may be very neere an unregenerate man, and he not see it till God opens his eyes:
So death and destruction may be very near an unregenerate man, and he not see it till God Opens his eyes:
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so also a Christian may have ground of comfort, and he not know it, till God sheweth it unto him.
so also a Christian may have ground of Comfort, and he not know it, till God shows it unto him.
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Now where a mans eyes are opened, that hee can see thus round about him, then hath Christ set up this judgement in a man.
Now where a men eyes Are opened, that he can see thus round about him, then hath christ Set up this judgement in a man.
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But here now all the businesse will bee to discerne between the common judgement of a man,
But Here now all the business will be to discern between the Common judgement of a man,
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and this right judgement which Christ sets up in him, which difference is seene by these particulars.
and this right judgement which christ sets up in him, which difference is seen by these particulars.
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First, they differ in the authors of them: another mans judgement is borne and bred with him;
First, they differ in the Authors of them: Another men judgement is born and bred with him;
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but this comes from above from God:
but this comes from above from God:
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it is a new judgement, yea, a renewed judgement Ephes. 4. 23. Be yee renewed in your spirits & minds:
it is a new judgement, yea, a renewed judgement Ephesians 4. 23. Be ye renewed in your spirits & minds:
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When thou hast such a judgement of sin and godlinesse, which thou hadst not before, this is a new judgement.
When thou hast such a judgement of since and godliness, which thou Hadst not before, this is a new judgement.
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Secondly, they differ in regard of the subject: this new light is alwaies in a pure heart; the other, not:
Secondly, they differ in regard of the Subject: this new Light is always in a pure heart; the other, not:
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so long as the heart is overwhelmed with lusts, so long the eye of the soule is dimme,
so long as the heart is overwhelmed with Lustiest, so long the eye of the soul is dim,
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as in a mist, that wee cannot see before us; but Christ takes away this mist:
as in a missed, that we cannot see before us; but christ Takes away this missed:
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Titus 2. 11, 12, 13, 14. When the Grace of God hath appeared, &c. Then wee see cleerely:Titus 2. 11, 12, 13, 14. When the Grace of God hath appeared, etc. Then we see clearly:
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wheras the unregenerate man never judgeth aright of an holy way; because his heart is full of lusts, which are as mists, that they cannot see.
whereas the unregenerate man never Judgeth aright of an holy Way; Because his heart is full of Lustiest, which Are as mists, that they cannot see.
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Thirdly, they differ in the measure.
Thirdly, they differ in the measure.
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Common light wil perswade you of common truth, or of truths in generall, that such and such things are commendable;
Common Light will persuade you of Common truth, or of truths in general, that such and such things Are commendable;
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but if you come to a particular action, and practice that, you must do this, and this, here it failes him:
but if you come to a particular actium, and practice that, you must do this, and this, Here it fails him:
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But this right judgement helpes a man to doe particular actions;
But this right judgement helps a man to do particular actions;
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it inlightens him in every particular, takes away all objections, and guides you in the right way 2. Tim. 2. 7 Consider what I say,
it inlightens him in every particular, Takes away all objections, and guides you in the right Way 2. Tim. 2. 7 Consider what I say,
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and the Lord give thee understanding in al things, (that is) I have told thee these things in generall,and the Lord give thee understanding in all things, (that is) I have told thee these things in general,
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but when you come to particular, the Lord must direct you. Fourthly, they differ in the growth:
but when you come to particular, the Lord must Direct you. Fourthly, they differ in the growth:
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this right iudgement growes more and more, it is as the light that shines clearer & clearer, till it be perfect day:
this right judgement grows more and more, it is as the Light that shines clearer & clearer, till it be perfect day:
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Esay 42. 3. 4. Hee shall bring forth judgement unto trueth: when this iudgement is put into a man, every thing adds somthing to it:Isaiah 42. 3. 4. He shall bring forth judgement unto truth: when this judgement is put into a man, every thing adds something to it:
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A good heart makes use of every thing, but another man that hath but a common sight hee doth not grow,
A good heart makes use of every thing, but Another man that hath but a Common sighed he does not grow,
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but is apt to be offended, and at length that light that he hath turnes into injudiciousnes of minde, you shall find it decrease more and more, 2. Tim. 3. 13. evill men waxe worse and worse, for that light of theirs is but like a flower, which when it is at the best, fades and decayes;
but is apt to be offended, and At length that Light that he hath turns into injudiciousnes of mind, you shall find it decrease more and more, 2. Tim. 3. 13. evil men wax Worse and Worse, for that Light of theirs is but like a flower, which when it is At the best, fades and decays;
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and the reason of it is because God giveth a man leave to use that common wisedome that he hath for a time,
and the reason of it is Because God gives a man leave to use that Common Wisdom that he hath for a time,
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but when they doe not improve that knowledge that they have, then God takes it away from them,
but when they do not improve that knowledge that they have, then God Takes it away from them,
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and turnes it into foolishnesse, as wee may see Rom. 1. 25. Because they changed the trueth of God into a lye, therefore they were given up to vile affections: 1. Cor. 1, 19. God will destroy the wisdome of the wise,
and turns it into foolishness, as we may see Rom. 1. 25. Because they changed the truth of God into a lie, Therefore they were given up to vile affections: 1. Cor. 1, 19. God will destroy the Wisdom of the wise,
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& bring to nought the understanding of the prudent. & bring to nought the understanding of the prudent.
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Fiftly, they differ in the effects wch they produce, for first this right iudgement brings forth poverty of spirit,
Fifty, they differ in the effects which they produce, for First this right judgement brings forth poverty of Spirit,
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when as before a man thought he had some good things in him; now he sees hee is nothing.
when as before a man Thought he had Some good things in him; now he sees he is nothing.
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Saving wisedome makes him see himselfe empty of all that was good, makes him see that before he knew nothing, as he ought to know;
Saving Wisdom makes him see himself empty of all that was good, makes him see that before he knew nothing, as he ought to know;
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but now common iudgement breeds pride, it puffes a man up, 1 Cor. 8. 1, 2. and makes him preferre himselfe before his brethren.
but now Common judgement breeds pride, it puffs a man up, 1 Cor. 8. 1, 2. and makes him prefer himself before his brothers.
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Secondly, this right judgment, it causeth a man to know every thing, as they ought to know it,
Secondly, this right judgement, it Causes a man to know every thing, as they ought to know it,
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when hee knowes a right use of it:
when he knows a right use of it:
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As for example, a man that knowes his ground which hee owes, when hee knowes what graine it will best beare, what tillage and manure is best for it,
As for Exampl, a man that knows his ground which he owes, when he knows what grain it will best bear, what tillage and manure is best for it,
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then a man knowes his toole as hee ought, when hee knowes how to use it as hee ought.
then a man knows his tool as he ought, when he knows how to use it as he ought.
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So a man that knowes sinne as he ought, when he lookes upon it so as to lose it and loath it,
So a man that knows sin as he ought, when he looks upon it so as to loose it and loath it,
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then knows he the promises as he ought, when he makes that use of them, as hee should make;
then knows he the promises as he ought, when he makes that use of them, as he should make;
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when as other men minde them no more than their old shoos:
when as other men mind them no more than their old shoes:
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and then we know forgivenesse of sinnes as wee ought, when we thinke it the most precious thing in the world:
and then we know forgiveness of Sins as we ought, when we think it the most precious thing in the world:
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and so if wee knew earthly vanities as wee ought, wee would weane our selves from them;
and so if we knew earthly vanities as we ought, we would wean our selves from them;
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yea, from all world ly things:
yea, from all world lie things:
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as the lusts of the flesh, and pleasure, the lust of the eye, and riches, honour,
as the Lustiest of the Flesh, and pleasure, the lust of the eye, and riches, honour,
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and pride of life, or any other excellency in the world, bee it what it can be, wee will not then endure it.
and pride of life, or any other excellency in the world, be it what it can be, we will not then endure it.
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Now when a mans eyes are opened, and he is savingly enlightned, and knowes these things as he ought,
Now when a men eyes Are opened, and he is savingly enlightened, and knows these things as he ought,
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then hee lookes on carnall pleasures, and sees they will bring bitternes in the end:
then he looks on carnal pleasures, and sees they will bring bitterness in the end:
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when he looks upon riches, hee sees that to be true which is said of them:
when he looks upon riches, he sees that to be true which is said of them:
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Why wilt thou set thy heart upon them, which are as nothing? hee sees they are uncertain, insufficient,
Why wilt thou Set thy heart upon them, which Are as nothing? he sees they Are uncertain, insufficient,
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and not able to satisfie his soule:
and not able to satisfy his soul:
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And for the pride of life, or any excellency which before he greatly prized, now he accounts it vile and contemptible, this the spirit of right judgement enables a man to doe.
And for the pride of life, or any excellency which before he greatly prized, now he accounts it vile and contemptible, this the Spirit of right judgement enables a man to do.
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Thirdly, the singlenesse of the eye is another effect of this, it teacheth a man to looke on things with a single eye:
Thirdly, the singleness of the eye is Another Effect of this, it Teaches a man to look on things with a single eye:
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Math. 6. 22, 23. There is mention made of a single eye, and of an evill eye:Math. 6. 22, 23. There is mention made of a single eye, and of an evil eye:
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if a man hath a single eye, hee will not looke on God and on the world,
if a man hath a single eye, he will not look on God and on the world,
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but on God alone, cleave to him, and serve him alone;
but on God alone, cleave to him, and serve him alone;
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the other is called a wicked eye, because there be many lusts on which it looks.
the other is called a wicked eye, Because there be many Lustiest on which it looks.
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But this right judgement makes us looke on God singly, abstracted from all other things.
But this right judgement makes us look on God singly, abstracted from all other things.
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A fourth effect which this right Iudgment pronounceth, is, Conversion of the whole man unto God:
A fourth Effect which this right Judgement pronounceth, is, Conversion of the Whole man unto God:
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if thine eye be single, thy whole body is full of light, (that is,) shall be set straight;if thine eye be single, thy Whole body is full of Light, (that is,) shall be Set straight;
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and when this is not done, it hinders our conversion unto God, as we may see in the 13 of Math. 15. wee cannot looke on other things,
and when this is not done, it hinders our conversion unto God, as we may see in the 13 of Math. 15. we cannot look on other things,
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and turne our eyes upon God at the same time.
and turn our eyes upon God At the same time.
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Fiftly, this right Iudgement it sets up, and makes a man willing to be guided by the word of God, by the ministers,
Fifty, this right Judgement it sets up, and makes a man willing to be guided by the word of God, by the Ministers,
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or any servant of God, a Child may leade him, the weakest Christian may leade him,
or any servant of God, a Child may lead him, the Weakest Christian may lead him,
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if they bring Spirituall reason, as naturall men are led by reason, so these by the word of God.
if they bring Spiritual reason, as natural men Are led by reason, so these by the word of God.
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Sixtly, it makes a man able to practise that hee knowes, whereas another man knowes much, practiseth little,
Sixty, it makes a man able to practise that he knows, whereas Another man knows much, Practiseth little,
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but this Iudgemēt brings forth practice, this knowledge will leade us into action, and so much for the first signe, whereby wee may know whether Christ hath wrought any sparke of grace in us,
but this Judgement brings forth practice, this knowledge will lead us into actium, and so much for the First Signen, whereby we may know whither christ hath wrought any spark of grace in us,
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namely, if he have set up his Iudgement in our hearts. Now for the second; this is such a Iudgement as begets life:
namely, if he have Set up his Judgement in our hearts. Now for the second; this is such a Judgement as begets life:
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a Reed hath Life aswell as an Oake now if you would know if this life be right or noe, you shall know it by the heare, there is fire:
a Reed hath Life aswell as an Oak now if you would know if this life be right or no, you shall know it by the hear, there is fire:
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so if we would know if this bee right, see it by the cōbate; if you would know if that be right, try it by the victory:
so if we would know if this be right, see it by the combat; if you would know if that be right, try it by the victory:
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well then, now we have to speake of the second signe;
well then, now we have to speak of the second Signen;
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Consider though you bee weake, whether you are not as a bruised reed yea or noe, which hath some life, some strength in it.
Consider though you be weak, whither you Are not as a Bruised reed yea or no, which hath Some life, Some strength in it.
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A bruised reed will he not breake, here we will consider 3 things. First that there must be some strength and life in the weakest. A Bruised reed will he not break, Here we will Consider 3 things. First that there must be Some strength and life in the Weakest.
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Secondly, this strength is subiect unto bruisings, A bruised reed, &c. Thirdly, that Christ wil heale al these bruises, he will not breake the bruised reed,
Secondly, this strength is Subject unto bruisings, A Bruised reed, etc. Thirdly, that christ will heal all these bruises, he will not break the Bruised reed,
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but will bring forth Iudgement into victory.
but will bring forth Judgement into victory.
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For the first of these, there must be a reed wch hath some life in it:
For the First of these, there must be a reed which hath Some life in it:
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Now life is such a faculty wherby creatures move themselves in their owne places, so say Philosophers:
Now life is such a faculty whereby creatures move themselves in their own places, so say Philosophers:
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other things that have not life, may move themselves when they are out of their owne places:
other things that have not life, may move themselves when they Are out of their own places:
n-jn n2 cst vhb xx n1, vmb vvi px32 c-crq pns32 vbr av pp-f po32 d n2:
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as a stone when it is out of its owne place, moves downwards, and fire here below, being out of its place moves upwards;
as a stone when it is out of its own place, moves downwards, and fire Here below, being out of its place moves upward;
c-acp dt n1 c-crq pn31 vbz av pp-f po31 d n1, vvz av-j, cc n1 av a-acp, vbg av pp-f po31 n1 vvz av-j;
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but nothing can move it selfe in its place, but that which hath life in it;
but nothing can move it self in its place, but that which hath life in it;
cc-acp pix vmb vvi pn31 n1 p-acp po31 n1, cc-acp cst r-crq vhz n1 p-acp pn31;
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To apply this to our purpose, whosoever moves himselfe in the wayes of God, hath life in him;
To apply this to our purpose, whosoever moves himself in the ways of God, hath life in him;
pc-acp vvi d p-acp po12 n1, r-crq vvz px31 p-acp dt n2 pp-f np1, vhz n1 p-acp pno31;
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There bee many things may move us towards God, as good education, a powerfull ministry, good company,
There be many things may move us towards God, as good education, a powerful Ministry, good company,
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and the like, as Ioash and Amaziah, were good while their good friends lived, but all this doth not argue life in us,
and the like, as Joash and Amaziah, were good while their good Friends lived, but all this does not argue life in us,
cc dt j, c-acp n1 cc np1, vbdr j cs po32 j n2 vvn, cc-acp d d vdz xx vvi n1 p-acp pno12,
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because they are but extrinsecall causes, as a hand may make a stone move upwards, the stone hath not life therefore;
Because they Are but extrinsical Causes, as a hand may make a stone move upward, the stone hath not life Therefore;
c-acp pns32 vbr p-acp j n2, c-acp dt n1 vmb vvi dt n1 vvi av-j, dt n1 vhz xx n1 av;
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but when a man is so farre inlightned, so fashioned and formed by Iesus Christ, that hee judgeth aright of the waies of God,
but when a man is so Far enlightened, so fashioned and formed by Iesus christ, that he Judgeth aright of the ways of God,
cc-acp c-crq dt n1 vbz av av-j vvn, av vvn cc vvn p-acp np1 np1, cst pns31 vvz av pp-f dt n2 pp-f np1,
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and being thus formed, he moves himselfe to doe good, then he is said to be alive,
and being thus formed, he moves himself to do good, then he is said to be alive,
cc vbg av vvn, pns31 vvz px31 pc-acp vdi j, cs pns31 vbz vvn pc-acp vbi j,
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when Christ shall set up Iudgement in the heart of man, to see the evil of the waies of sinne,
when christ shall Set up Judgement in the heart of man, to see the evil of the ways of sin,
c-crq np1 vmb vvi a-acp n1 p-acp dt n1 pp-f n1, pc-acp vvi dt n-jn pp-f dt n2 pp-f n1,
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and the good that is in the waies of God, even then, hee moves towards those wayes naturally & willingly, such a one hath life in him:
and the good that is in the ways of God, even then, he moves towards those ways naturally & willingly, such a one hath life in him:
cc dt j cst vbz p-acp dt n2 pp-f np1, av av, pns31 vvz p-acp d n2 av-j cc av-j, d dt pi vhz n1 p-acp pno31:
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Let some consider this, that live in the Church, under good Tutors, or Masters, or Parents, that are carried on in a crowde of good company, they may do much,
Let Some Consider this, that live in the Church, under good Tutors, or Masters, or Parents, that Are carried on in a crowd of good company, they may do much,
vvb d vvi d, cst vvb p-acp dt n1, p-acp j n2, cc n2, cc n2, cst vbr vvn a-acp p-acp dt n1 pp-f j n1, pns32 vmb vdi d,
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and yet have no life, because it may proceede from an outward cause;
and yet have no life, Because it may proceed from an outward cause;
cc av vhb dx n1, c-acp pn31 vmb vvi p-acp dt j n1;
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not froman inward perswasion of the heart, of the goodnesse of the waies wherein they walke. There is a two-fold perswasion:
not froman inward persuasion of the heart, of the Goodness of the ways wherein they walk. There is a twofold persuasion:
xx n1 j n1 pp-f dt n1, pp-f dt n1 pp-f dt n2 c-crq pns32 vvb. pc-acp vbz dt n1 n1:
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one is, that the wayes of God are good;
one is, that the ways of God Are good;
pi vbz, cst dt n2 pp-f np1 vbr j;
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a bare perswasion onely, and yet this stirres not men up to walke in these wayes;
a bore persuasion only, and yet this stirs not men up to walk in these ways;
dt j n1 av-j, cc av d n2 xx n2 a-acp pc-acp vvi p-acp d n2;
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but it lyes dead in the heart.
but it lies dead in the heart.
cc-acp pn31 vvz j p-acp dt n1.
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But there is another perswasion which is ingrafted in the heart, that moves a man to new obedience: 1 Iames 21. 22. So wee shall finde there a double expression of light:
But there is Another persuasion which is ingrafted in the heart, that moves a man to new Obedience: 1 James 21. 22. So we shall find there a double expression of Light:
p-acp pc-acp vbz j-jn n1 r-crq vbz vvn p-acp dt n1, cst vvz dt n1 p-acp j n1: crd np1 crd crd av pns12 vmb vvi a-acp dt j-jn n1 pp-f n1:
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one, which barely shewes men all evill and good: But there is another light; with life, Iohn 8. 12. He that followeth me, shal have the light of life:
one, which barely shows men all evil and good: But there is Another Light; with life, John 8. 12. He that follows me, shall have the Light of life:
pi, r-crq av-j vvz n2 d j-jn cc j: cc-acp pc-acp vbz j-jn n1; p-acp n1, np1 crd crd pns31 cst vvz pno11, vmb vhi dt n1 pp-f n1:
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It is an Hebraisme, hee shall have the light of life that is, the lively light:
It is an Hebraism, he shall have the Light of life that is, the lively Light:
pn31 vbz dt n1, pns31 vmb vhi dt n1 pp-f n1 cst vbz, dt j n1:
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Ephes. 5. 14. Awake from the dead, and Christ shall give thee light. Ephesians 5. 14. Awake from the dead, and christ shall give thee Light.
np1 crd crd j p-acp dt j, cc np1 vmb vvi pno21 n1.
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The first difference betweene them, is, the one reveales the wayes of God, but so, that the affections are not mooved, the hands are not set on worke.
The First difference between them, is, the one reveals the ways of God, but so, that the affections Are not moved, the hands Are not Set on work.
dt ord n1 p-acp pno32, vbz, dt crd vvz dt n2 pp-f np1, cc-acp av, cst dt n2 vbr xx vvn, dt n2 vbr xx vvn p-acp n1.
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But the other is, when that the wayes of God are so revealed, that wee see an amability, an excellency in them;
But the other is, when that the ways of God Are so revealed, that we see an amability, an excellency in them;
p-acp dt n-jn vbz, c-crq cst dt n2 pp-f np1 vbr av vvn, cst pns12 vvb dt n1, dt n1 p-acp pno32;
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and so, that we lift up our hearts unto the waies of the Lord, as before we did unto vanity, (that is) wee desire earnestly to walke in them.
and so, that we lift up our hearts unto the ways of the Lord, as before we did unto vanity, (that is) we desire earnestly to walk in them.
cc av, cst pns12 vvb a-acp po12 n2 p-acp dt n2 pp-f dt n1, c-acp c-acp pns12 vdd p-acp n1, (cst vbz) pns12 vvb av-j pc-acp vvi p-acp pno32.
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Consider how you sitted up your hearts to riches, pleasures, and other earthly vanities; if now you so lift up your hearts to walke in his waies;
Consider how you sitted up your hearts to riches, pleasures, and other earthly vanities; if now you so lift up your hearts to walk in his ways;
vvi c-crq pn22 vvn a-acp po22 n2 p-acp n2, n2, cc j-jn j n2; cs av pn22 av vvi a-acp po22 n2 pc-acp vvi p-acp po31 n2;
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then here is that inward perswasion; that lively light wrought in you; that life whereof wee speake:
then Here is that inward persuasion; that lively Light wrought in you; that life whereof we speak:
av av vbz d j n1; cst j n1 vvn p-acp pn22; d n1 c-crq pns12 vvb:
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This life is nothing else but that which the Scripture calleth faith. Now there is a dead faith spoken of:
This life is nothing Else but that which the Scripture calls faith. Now there is a dead faith spoken of:
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and how shall wee know it to bee dead? Thus, when it stirs us not up to good works:
and how shall we know it to be dead? Thus, when it stirs us not up to good works:
cc q-crq vmb pns12 vvi pn31 pc-acp vbi j? av, c-crq pn31 vvz pno12 xx a-acp p-acp j n2:
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And howshall wee know it is living? when it moves us willingly and readily to duties of obedience, Christ dwels in the heart by faith,
And howshall we know it is living? when it moves us willingly and readily to duties of Obedience, christ dwells in the heart by faith,
cc vvb pns12 vvb pn31 vbz vvg? c-crq pn31 vvz pno12 av-j cc av-j p-acp n2 pp-f n1, np1 vvz p-acp dt n1 p-acp n1,
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so saith St. Paul, The life I now live, is by faith in the sonne of God, Gal. 2. 20. (that is) there are two men that looke on Christ;
so Says Saint Paul, The life I now live, is by faith in the son of God, Gal. 2. 20. (that is) there Are two men that look on christ;
av vvz n1 np1, dt n1 pns11 av vvi, vbz p-acp n1 p-acp dt n1 pp-f np1, np1 crd crd (d vbz) pc-acp vbr crd n2 cst vvb p-acp np1;
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one lookes on him, beleeves all the promises, all threatnings, all his word, opens his heart,
one looks on him, believes all the promises, all threatenings, all his word, Opens his heart,
crd n2 p-acp pno31, vvz d dt n2, d n2-vvg, d po31 n1, vvz po31 n1,
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& lets Christ come in, and rule, and doe there what he list.
& lets christ come in, and Rule, and do there what he list.
cc vvz np1 vvn p-acp, cc n1, cc vdb zz r-crq pns31 vvd.
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Another saith (if you aske him) that he beleeves all this, but we shall know it by this:
another Says (if you ask him) that he believes all this, but we shall know it by this:
j-jn vvz (cs pn22 vvb pno31) cst pns31 vvz d d, cc-acp pns12 vmb vvi pn31 p-acp d:
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because it doth not make him moove forwards unto new obedience:
Because it does not make him move forward unto new Obedience:
c-acp pn31 vdz xx vvi pno31 vvi av-j p-acp j n1:
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now according to our life that is in us, so is our strength, the lesse life, the lesse strength, Revelations 3. 8. The Church of Philadelphia is said to have a little strength:
now according to our life that is in us, so is our strength, the less life, the less strength, Revelations 3. 8. The Church of Philadelphia is said to have a little strength:
av vvg p-acp po12 n1 cst vbz p-acp pno12, av vbz po12 n1, dt av-dc n1, dt av-dc n1, n2 crd crd dt n1 pp-f np1 vbz vvn pc-acp vhi dt j n1:
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now if you would know whether you have true strength or no:
now if you would know whither you have true strength or no:
av cs pn22 vmd vvi cs pn22 vhb j n1 cc dx:
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you must distinguish betweene life and strength, to wit, the least degree of strength will first enable a man to do all things in some measure;
you must distinguish between life and strength, to wit, the least degree of strength will First enable a man to do all things in Some measure;
pn22 vmb vvi p-acp n1 cc n1, pc-acp vvi, dt ds n1 pp-f n1 vmb ord vvi dt n1 pc-acp vdi d n2 p-acp d n1;
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though not in that measure you should:
though not in that measure you should:
cs xx p-acp d n1 pn22 vmd:
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it wil enable you to love God, to beleeve, to pray, &c. you can doe something of every thing.
it will enable you to love God, to believe, to pray, etc. you can do something of every thing.
pn31 vmb vvi pn22 pc-acp vvi np1, pc-acp vvi, pc-acp vvi, av pn22 vmb vdi pi pp-f d n1.
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Phil. 4. 13. I can doe all things through Christ that strengthneth mee. Philip 4. 13. I can do all things through christ that strengtheneth me.
np1 crd crd pns11 vmb vdi d n2 p-acp np1 cst vvz pno11.
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Secondly, though it do not reach the highest degree, yet it aimes at it, and hath a desire to come to it;
Secondly, though it do not reach the highest degree, yet it aims At it, and hath a desire to come to it;
ord, cs pn31 vdb xx vvi dt js n1, av pn31 vvz p-acp pn31, cc vhz dt n1 pc-acp vvi p-acp pn31;
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After he had said, he had not yet attaind to perfection, but aimed at it, made forward toward it:
After he had said, he had not yet attained to perfection, but aimed At it, made forward towards it:
c-acp pns31 vhd vvn, pns31 vhd xx av vvn p-acp n1, p-acp vvn p-acp pn31, vvd av-j p-acp pn31:
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he ads, let as many as be perfect, be thus minded:
he adds, let as many as be perfect, be thus minded:
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the least spark of fire wil endevour to rise above the Aire, as well as the greatest,
the least spark of fire will endeavour to rise above the Air, as well as the greatest,
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and where true strength is, it wilendeavour to be stronger. Thirdly, this is not an empty leveling at it, but it grows up to it;
and where true strength is, it wilendeavour to be Stronger. Thirdly, this is not an empty leveling At it, but it grows up to it;
cc c-crq j n1 vbz, pn31 n1 pc-acp vbi jc. ord, d vbz xx dt j vvg p-acp pn31, cc-acp pn31 vvz a-acp p-acp pn31;
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so doth not other common strength;
so does not other Common strength;
av vdz xx j-jn j n1;
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there is a strength in iron to resist violent stroakes, and in a rocke to resist the force of the waves,
there is a strength in iron to resist violent Strokes, and in a rock to resist the force of the waves,
pc-acp vbz dt n1 p-acp n1 pc-acp vvi j n2, cc p-acp dt n1 pc-acp vvi dt n1 pp-f dt n2,
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but this is not a vital strength;
but this is not a vital strength;
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so in other men there may be strength of resolution, but it is not a selfe moving strength,
so in other men there may be strength of resolution, but it is not a self moving strength,
av p-acp j-jn n2 a-acp vmb vbi n1 pp-f n1, cc-acp pn31 vbz xx dt n1 vvg n1,
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& therfore it cōtinues as it was, & growes not;
& Therefore it continues as it was, & grows not;
cc av pn31 vvz c-acp pn31 vbds, cc vvz xx;
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but in vitall strength, there is a period to which it growes, & never rests til it comes up to it,
but in vital strength, there is a Period to which it grows, & never rests till it comes up to it,
cc-acp p-acp j n1, pc-acp vbz dt n1 p-acp r-crq pn31 vvz, cc av-x vvz c-acp pn31 vvz a-acp p-acp pn31,
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as we see in plants, and other living creatures, and men, they grow up to their full strength so Christiās have their period which they grow up to,
as we see in plants, and other living creatures, and men, they grow up to their full strength so Christiās have their Period which they grow up to,
c-acp pns12 vvb p-acp n2, cc j-jn j-vvg n2, cc n2, pns32 vvb a-acp p-acp po32 j n1 av np1 vhb po32 n1 r-crq pns32 vvb a-acp p-acp,
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& this period is perfect holines, wch they cannot attaine to in this life: and therfore they are stil growing so lōg as they live.
& this Period is perfect holiness, which they cannot attain to in this life: and Therefore they Are still growing so long as they live.
cc d n1 vbz j n1, r-crq pns32 vmbx vvi p-acp p-acp d n1: cc av pns32 vbr av vvg av av-j c-acp pns32 vvb.
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Now then see if you have such a strength; & if you can find that you have, then there is life in you:
Now then see if you have such a strength; & if you can find that you have, then there is life in you:
av av vvi cs pn22 vhb d dt n1; cc cs pn22 vmb vvi cst pn22 vhb, av pc-acp vbz n1 p-acp pn22:
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and that is the first that we propounded to shew, that there must bee some life, some strength. The second thing was;
and that is the First that we propounded to show, that there must be Some life, Some strength. The second thing was;
cc cst vbz dt ord cst pns12 vvd pc-acp vvi, cst a-acp vmb vbi d n1, d n1. dt ord n1 vbds;
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that this strength is subject to much bruising; A bruised reed will he not breake: that this strength is Subject to much bruising; A Bruised reed will he not break:
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A wea Christian, though he have not the strength of a man, yet he hath the strength of a child;
A wea Christian, though he have not the strength of a man, yet he hath the strength of a child;
dt zz np1, cs pns31 vhb xx dt n1 pp-f dt n1, av pns31 vhz dt n1 pp-f dt n1;
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though not of a tree, yet of a plant;
though not of a tree, yet of a plant;
cs xx pp-f dt n1, av pp-f dt n1;
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and such strength is subject to bruisings, and the lesse strength, the more subject it is tobruisings, as we see in plants.
and such strength is Subject to bruisings, and the less strength, the more Subject it is tobruisings, as we see in plants.
cc d n1 vbz j-jn p-acp n2-vvg, cc dt av-dc n1, dt av-dc vvi pn31 vbz n2-vvg, c-acp pns12 vvb p-acp n2.
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Now bruisings are of two sorts, and both arising from sinne.
Now bruisings Are of two sorts, and both arising from sin.
av n2-vvg vbr pp-f crd n2, cc d vvg p-acp n1.
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The first arise from sin as it is unpardoned, (that is) as you apprehend sin to be unpardoned, the more ready you are to be bruised.
The First arise from since as it is unpardoned, (that is) as you apprehend since to be unpardoned, the more ready you Are to be Bruised.
dt ord vvi p-acp n1 c-acp pn31 vbz j, (cst vbz) p-acp pn22 vvb n1 p-acp vbb j, dt av-dc j pn22 vbr pc-acp vbi vvn.
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The second sort ariseth from sinne as it is unmortified, when a man sees still that sinne growes up, which he had thought he had cut down, he is ready to bee bruised.
The second sort arises from sin as it is unmortified, when a man sees still that sin grows up, which he had Thought he had Cut down, he is ready to be Bruised.
dt ord n1 vvz p-acp n1 c-acp pn31 vbz vvn, c-crq dt n1 vvz av d n1 vvz a-acp, r-crq pns31 vhd vvn pns31 vhd vvn a-acp, pns31 vbz j pc-acp vbi vvn.
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The former sort is contrary to the grace of justification, the latter to that of sanctification,
The former sort is contrary to the grace of justification, the latter to that of sanctification,
dt j n1 vbz j-jn p-acp dt n1 pp-f n1, dt d p-acp d pp-f n1,
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now Christ hath promised to heale these bruises, wch is the third thing to be considered, let those therefore that are thus weak, cōsider this promise here, that Christ will heale all these bruisings,
now christ hath promised to heal these bruises, which is the third thing to be considered, let those Therefore that Are thus weak, Consider this promise Here, that christ will heal all these bruisings,
av np1 vhz vvn pc-acp vvi d n2, r-crq vbz dt ord n1 pc-acp vbi vvn, vvb d av d vbr av j, vvi d n1 av, cst np1 vmb vvi d d n2-vvg,
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and so all other, the promise for this purpose that he will heale these bruisings, which arise from our doubting of justification, Esay 61, 1, 2, 3, 4, ver.
and so all other, the promise for this purpose that he will heal these bruisings, which arise from our doubting of justification, Isaiah 61, 1, 2, 3, 4, ver.
cc av d n-jn, dt n1 p-acp d n1 cst pns31 vmb vvi d n2-vvg, r-crq vvb p-acp po12 vvg pp-f n1, np1 crd, crd, crd, crd, crd, fw-la.
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this is the bruising for which Christ came into the world, to preach glad tidings to the weak,
this is the bruising for which christ Come into the world, to preach glad tidings to the weak,
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and to binde up the broken hearted, to proclaime liberty to the captives.
and to bind up the broken hearted, to proclaim liberty to the captives.
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Therefore if a poore soule would goe to Christ, and say thus, Lord I am bound with a chaine of my sins,
Therefore if a poor soul would go to christ, and say thus, Lord I am bound with a chain of my Sins,
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and thou camest to set such at liberty, Christ hee would doe it; for he was anointed for that very purpose.
and thou camest to Set such At liberty, christ he would do it; for he was anointed for that very purpose.
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And so for the bruisings that arise from sinne unmortified, why Christ hath promised not to leave thee, to thy self,
And so for the bruisings that arise from sin unmortified, why christ hath promised not to leave thee, to thy self,
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nor forsake thee, but wil de stroy all the works of the devill in thee;
nor forsake thee, but will de stroy all the works of the Devil in thee;
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therefore goe to Christ, and put him in minde of this promise, and say, Lord. I am one of them to whom this promise is made, I am as a bruised reed, and as smoaking flaxe;
Therefore go to christ, and put him in mind of this promise, and say, Lord. I am one of them to whom this promise is made, I am as a Bruised reed, and as smoking flax;
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and thou hast promised, not to breake a bruised reed, nor quench the smoaking flaxe:
and thou hast promised, not to break a Bruised reed, nor quench the smoking flax:
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put Christ thus in minde of his promise, and he wil heare, and help, & heal thee.
put christ thus in mind of his promise, and he will hear, and help, & heal thee.
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But now here are sōe cases of conscience to be resolved
But now Here Are soon cases of conscience to be resolved
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First, some will be ready to say, that they have none of these bruises, that they are not thus weary and heavy laden,
First, Some will be ready to say, that they have none of these bruises, that they Are not thus weary and heavy laden,
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because they cannot greive for sin, so much as for other things.
Because they cannot grieve for since, so much as for other things.
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To wch I answer, there may be some violent and sudden griefe, which may exceed griefe for sinne,
To which I answer, there may be Some violent and sudden grief, which may exceed grief for sin,
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as Davids griefe for Absalom; But here is the difference, the griefe for sinne is constant and perpetuall,
as Davids grief for Absalom; But Here is the difference, the grief for sin is constant and perpetual,
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but the griefe for some losse or the like, is but for the present.
but the grief for Some loss or the like, is but for the present.
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Now a spring that runnes and is never dry, yeelds more water then a land flood, which for the present seemes greater, but is soone dryed up:
Now a spring that runs and is never dry, yields more water then a land flood, which for the present seems greater, but is soon dried up:
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so greife for sin, is like water that runnes from a spring, which continues; and griefe for other things, is like a land flood which lasts not long.
so grief for since, is like water that runs from a spring, which continues; and grief for other things, is like a land flood which lasts not long.
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Againe they differ in regard of the termes of this sorrow:
Again they differ in regard of the terms of this sorrow:
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when a man hath lost a friend, he lookes on it as a total & irrepairable losse, and so greives the more;
when a man hath lost a friend, he looks on it as a total & irrepairable loss, and so grieves the more;
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and so in like manner, if we should look on the favour of God, as a thing irrevocably lost, his griefe for this would exceed the other.
and so in like manner, if we should look on the favour of God, as a thing irrevocably lost, his grief for this would exceed the other.
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But because he alwaies conceives some glimpse of Gods favour, in the mid'st of this mourning,
But Because he always conceives Some glimpse of God's favour, in the midst of this mourning,
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therfore this greife seems the lesse, though in regard of continuance it be greater. Oh! but I have not attained to a just measure of bruisednesse.
Therefore this grief seems the less, though in regard of Continuance it be greater. Oh! but I have not attained to a just measure of bruisedness.
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If there bee such a measure of bruisednesse in thee as brings thee home to Christ, thou hast attained a sufficient measure, to bring thee to heaven.
If there be such a measure of bruisedness in thee as brings thee home to christ, thou hast attained a sufficient measure, to bring thee to heaven.
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But this distinction must bee remembred, that there is a double bringing of a man home to Christ.
But this distinction must be remembered, that there is a double bringing of a man home to christ.
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One is, when a man is brought so far towards Christ, as to bee willing to take the crowne,
One is, when a man is brought so Far towards christ, as to be willing to take the crown,
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and partake of the priviledges onely, but this is not sufficient;
and partake of the privileges only, but this is not sufficient;
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but when thy sorrow shall so bring thee home to Christ, that thou art willing to take Christs yoke on thee, to subiect thy selfe to Christ in all things,
but when thy sorrow shall so bring thee home to christ, that thou art willing to take Christ yoke on thee, to Subject thy self to christ in all things,
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so much sorrow and bruisednesse as this, is sufficient to bring thee home.
so much sorrow and bruisedness as this, is sufficient to bring thee home.
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Oh, but though I am thus farre bruised, that I am willing to beare Christs yoake,
O, but though I am thus Far Bruised, that I am willing to bear Christ yoke,
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and to doe that hee shall command me; yet I doe not finde that this promise is performed to me;
and to do that he shall command me; yet I do not find that this promise is performed to me;
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God hides his face from mee, and I cannot finde him, whom my soule loves, and that I cannot finde that my sins are pardoned:
God hides his face from me, and I cannot find him, whom my soul loves, and that I cannot find that my Sins Are pardoned:
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and so for bruises belonging to sanctification: I have striven long against such a lust, and cannot see it mortified any whit.
and so for bruises belonging to sanctification: I have striven long against such a lust, and cannot see it mortified any whit.
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To this I answer, that Christ in with-holding the Comfort, and suffering thee to bee more laded, doth ever fulfill this promise here made, Math. 11. 28. Come unto mee, &c.
To this I answer, that christ in withholding the Comfort, and suffering thee to be more jaded, does ever fulfil this promise Here made, Math. 11. 28. Come unto me, etc.
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But the Objection might be made: We have come unto thee, and yet finde no rest: Christ therfore addes:
But the Objection might be made: We have come unto thee, and yet find no rest: christ Therefore adds:
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Take my yoke on you, and learn of me, &c. The yoke of Christ is the government of Christ, the taking of this yoke upon us, is the subjecting our selves to this governmēt.Take my yoke on you, and Learn of me, etc. The yoke of christ is the government of christ, the taking of this yoke upon us, is the subjecting our selves to this government.
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Now the government of Christ, consists in two things, First, it commands us to doe many things.
Now the government of christ, consists in two things, First, it commands us to do many things.
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Secondly, he will have us to suffer many things: and if wee take Christs yoke upon us, we must do both.
Secondly, he will have us to suffer many things: and if we take Christ yoke upon us, we must do both.
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Now, a man is willing to doe many things that Christ commands, but stoppes at some things;
Now, a man is willing to do many things that christ commands, but stops At Some things;
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there is some thing, some duty, which he wil not do; as prayer, giving of almes, or some other:
there is Some thing, Some duty, which he will not do; as prayer, giving of alms, or Some other:
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And so also for suffering, he is willing to endure some things for Christ, but there is somthing againe which he cannot endure: Reproches, Scoffes, and the like.
And so also for suffering, he is willing to endure Some things for christ, but there is something again which he cannot endure: Reproaches, Scoffs, and the like.
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If therefore God hold off comfort for any long season, let a man looke well to his spirit,
If Therefore God hold off Comfort for any long season, let a man look well to his Spirit,
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and see if hee be perfectly willing to take Christs yoke upon him, if he were, the promise is certaine,
and see if he be perfectly willing to take Christ yoke upon him, if he were, the promise is certain,
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and shall be made good, hee shall finde rest to his soule: and if hee doe not, there is some fault in himselfe.
and shall be made good, he shall find rest to his soul: and if he do not, there is Some fault in himself.
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In the tenth of Iudges ver. 10, to the end of the Chapter, there the people were burdened,
In the tenth of Judges for. 10, to the end of the Chapter, there the people were burdened,
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and cryed unto the Lord, and yet found no rest: but God deferres comfort, and tells them, he would deliver them no more;
and cried unto the Lord, and yet found no rest: but God defers Comfort, and tells them, he would deliver them no more;
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thē the people submitted themselves unto God, saying, Doe with us what pleaseth thee, and put away their strange Gods, ver. 16. and served God.
them the people submitted themselves unto God, saying, Do with us what Pleases thee, and put away their strange God's, ver. 16. and served God.
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Now when the children of Israel were brought to this, to cast away the reliques of Idolatry,
Now when the children of Israel were brought to this, to cast away the Relics of Idolatry,
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and to serve the Lord perfectly; then it is said: The Lords spirit was grieved for the misery of Israel.
and to serve the Lord perfectly; then it is said: The lords Spirit was grieved for the misery of Israel.
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So if a man would have peace, and have sought it long, and cannot find it, let him see whether there bee not some relique of corruption which God would have cast out of thy heart:
So if a man would have peace, and have sought it long, and cannot find it, let him see whither there be not Some relic of corruption which God would have cast out of thy heart:
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and when it's done, and thou art willing to serve god perfectly, then thou shalt finde rest unto thy soule.
and when it's done, and thou art willing to serve god perfectly, then thou shalt find rest unto thy soul.
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And so much for the second signe of true grace wrought in a man, to wit,
And so much for the second Signen of true grace wrought in a man, to wit,
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if there be any life & strength in him, though it be mingled with much weaknesse.
if there be any life & strength in him, though it be mingled with much weakness.
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The third wee named, that where true grace was there was heat. Smoaking flaxe wil he not quench;
The third we nam, that where true grace was there was heat. Smoking flax will he not quench;
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where there is smoake, there is fire, and where fire is, there is heate, be it never so small;
where there is smoke, there is fire, and where fire is, there is heat, be it never so small;
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and this added to the former of life;
and this added to the former of life;
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Life is nothing else but a sublimary heat, and where there is life, there is heate, all life is joyned with heate:
Life is nothing Else but a sublimary heat, and where there is life, there is heat, all life is joined with heat:
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but not on the contrary, where there is heate, there is life. For cold things may be warmed from without, by the Sunne;
but not on the contrary, where there is heat, there is life. For cold things may be warmed from without, by the Sun;
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but where there is heate from an inward principle, there is life. The Spirit is compared to fire and heat;
but where there is heat from an inward principle, there is life. The Spirit is compared to fire and heat;
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Quench not the spirit: He shall baptise you with the holy Ghost and with fire: Quench not the Spirit: He shall baptise you with the holy Ghost and with fire:
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or which is as fire, Therefore where this spirit is in a man, there the holy Ghost hath bin.
or which is as fire, Therefore where this Spirit is in a man, there the holy Ghost hath been.
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Now this heat is nothing else, but a solicitous and earnest desire to please God in all things, to get and encrease communion with Christ, and to be built up in grace.
Now this heat is nothing Else, but a solicitous and earnest desire to please God in all things, to get and increase communion with christ, and to be built up in grace.
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I say, it is, first, a solicitous and earnest desire, a desire accompanied with carefulnesse how hee may doe to please God in al things,
I say, it is, First, a solicitous and earnest desire, a desire accompanied with carefulness how he may do to please God in all things,
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whereas in other men, there is a lukewarmnesse, a remisnesse in all things, they care not whether they doe it or no:
whereas in other men, there is a lukewarmness, a remissness in all things, they care not whither they do it or not:
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1034
but this is an earnest carefull desire, and that in the second place to please God:
but this is an earnest careful desire, and that in the second place to please God:
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an hypocrite may have strong desires, let him bee brought to have an apprehension of Gods wrath,
an hypocrite may have strong Desires, let him be brought to have an apprehension of God's wrath,
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and hell fire, & he would have an earnest desire to bee delivered from it:
and hell fire, & he would have an earnest desire to be Delivered from it:
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1037
But all this is not to please God, but himselfe, & not God in all this:
But all this is not to please God, but himself, & not God in all this:
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1038
But our desire must bee to please God:
But our desire must be to please God:
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1039
See how the affections were stirred; and what fruits it wrought, they were moved by motives taken from God, See how the affections were stirred; and what fruits it wrought, they were moved by motives taken from God,
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1040
and with desire tending to him, and so must wee be.
and with desire tending to him, and so must we be.
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1041
Againe this righteous fire hath in it this property, that it purifieth the heart from drosse and filth,
Again this righteous fire hath in it this property, that it Purifieth the heart from dross and filth,
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1042
and it puts it selfe forth in holy actions, makes a man ready to pray, to speak profitably, and the like;
and it puts it self forth in holy actions, makes a man ready to pray, to speak profitably, and the like;
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1043
as fire makes men active and fit for action.
as fire makes men active and fit for actium.
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Lastly, it is alway guided by the spirit of judgement, when you minde that most, which the Scripture presseth most, where the heart is upright, a man despiseth none of the waies of God, not the meanest trueth, but would know them all:
Lastly, it is always guided by the Spirit of judgement, when you mind that most, which the Scripture Presseth most, where the heart is upright, a man despises none of the ways of God, not the Meanest truth, but would know them all:
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but that which the Scripture most of all urgeth, that hee most earnestly presseth after,
but that which the Scripture most of all urges, that he most earnestly Presseth After,
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1046
and labours to bring his heart unto them, as the Scripture is most love and the like,
and labours to bring his heart unto them, as the Scripture is most love and the like,
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1047
so hee taketh most paines with his heart about this: now therfore try by these properties, whether you have heate in you, or no.
so he Takes most pains with his heart about this: now Therefore try by these properties, whither you have heat in you, or no.
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1048
Oh! but I cannot finde this heate in me, I cannot finde these holy affections in my heart.
Oh! but I cannot find this heat in me, I cannot find these holy affections in my heart.
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1049
I answer, consider if thou findest any affections that are holy in thee, though not many;
I answer, Consider if thou Findest any affections that Are holy in thee, though not many;
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1050
yea, if thou findest none, consider if thou hast not this smoake, for sometimes a man may finde the fire it selfe, somtimes onely this smoake, what is it? I answer,
yea, if thou Findest none, Consider if thou hast not this smoke, for sometime a man may find the fire it self, sometimes only this smoke, what is it? I answer,
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1051
when you finde not the affections so moving as you see some others doe, yet you finde in your selfe a carefulnesse,
when you find not the affections so moving as you see Some Others do, yet you find in your self a carefulness,
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1052
and watchfulnesse over your wayes, that thou wilt'st not runne into sin, though thou canst not doe what good thou would'st:
and watchfulness over your ways, that thou wilt'st not run into since, though thou Canst not do what good thou Wouldst:
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1053
why, here is the smoake, and some fire, though but small;
why, Here is the smoke, and Some fire, though but small;
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1054
David was not able to doe as he was wont to doe, to pray as hee was wont, David was not able to do as he was wont to do, to pray as he was wont,
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1055
and therefore hee praies God to restore him his spirit, and the joyes he was wont to have;
and Therefore he prays God to restore him his Spirit, and the Joys he was wont to have;
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1056
but yet he was carefull over his wayes afterwards:
but yet he was careful over his ways afterwards:
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1057
And if thou findst but this smoak, this care over thy wayes, this resolution to commit no knowne sinne,
And if thou Findest but this smoke, this care over thy ways, this resolution to commit no known sin,
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1058
though thou findst not the flame of this holy affection, yet be not discouraged, thou hast that which is of the same nature within thee:
though thou Findest not the flame of this holy affection, yet be not discouraged, thou hast that which is of the same nature within thee:
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1059
Smoake is of the same nature with flame, for flame is nothing but smoake set on fire;
Smoke is of the same nature with flame, for flame is nothing but smoke Set on fire;
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1060
and therefore take comfort, & continue constant still, till God inflames thee, and that is the 3 signe.
and Therefore take Comfort, & continue constant still, till God inflames thee, and that is the 3 Signen.
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1061
Where there is true grace wrought, there is combate and strife in the working: and afterwards till hee bring forth judgement into victory.
Where there is true grace wrought, there is combat and strife in the working: and afterwards till he bring forth judgement into victory.
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1062
Before victory there goes a combate: this then is implied, there must be a strife. The Disciples strove amongst themselves who should bee the greatest in the kingdom of Heaven.
Before victory there Goes a combat: this then is implied, there must be a strife. The Disciples strove among themselves who should be the greatest in the Kingdom of Heaven.
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1063
This is a property of all his servants: as Christs kingdome is not of this world:
This is a property of all his Servants: as Christ Kingdom is not of this world:
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1064
so are they not apt to contend for any thing in this world.
so Are they not apt to contend for any thing in this world.
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1065
But you may know if you be Christs servants, or no, if you contend for spirituall things.
But you may know if you be Christ Servants, or no, if you contend for spiritual things.
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1066
Strive to enter in at the streight gate, for many shall seeke to enter in thereat, but shall not be able. Strive to enter in At the straight gate, for many shall seek to enter in thereat, but shall not be able.
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1067
We see there are two dispositions of men, that some seeke, & are willing to goe to Heaven,
We see there Are two dispositions of men, that Some seek, & Are willing to go to Heaven,
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1068
but take no paines for it; these seeke saith Christ, to enter, but shall not be able to get in:
but take no pains for it; these seek Says christ, to enter, but shall not be able to get in:
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1069
but others strive and contend with all their power, & such must be our strife, if we will get into Heavē.
but Others strive and contend with all their power, & such must be our strife, if we will get into Heaven.
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1070
The difference betweene the wise Virgins and the foolish lay in this, that the wise were more diligent than the other.
The difference between the wise Virgins and the foolish lay in this, that the wise were more diligent than the other.
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1071
Formall professors may contend, but it is but for a fitt; they are soone weary of this contention:
Formal professors may contend, but it is but for a fit; they Are soon weary of this contention:
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1072
they leave off rowing, & suffer the boate to goe down the streame:
they leave off rowing, & suffer the boat to go down the stream:
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1073
but wee must strive untill we get the victory, and run with St. Paul untill we get the prize.
but we must strive until we get the victory, and run with Saint Paul until we get the prize.
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1074
And what made him to doe so? why, hee considered 2 things first, he look't on the Crowne, an incorruptible Crowne.
And what made him to do so? why, he considered 2 things First, he looked on the Crown, an incorruptible Crown.
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1075
Secondly, he was loath to run in vaine, & lose all his labour so the reason why we doe not contend, is because we doe not consider these 2 things,
Secondly, he was loath to run in vain, & loose all his labour so the reason why we do not contend, is Because we do not Consider these 2 things,
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1076
namely, the prize & crowne of reward, and that else wee shall but lose our labour; and therfore we must strive:
namely, the prize & crown of reward, and that Else we shall but loose our labour; and Therefore we must strive:
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1077
if we be remisse, it is an argumēt that wee have a name to live, but are dead.
if we be remiss, it is an argument that we have a name to live, but Are dead.
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1078
And therefore consider it, there must be a strife & a combate; and there will be that, by reason of that original corruption that is in us:
And Therefore Consider it, there must be a strife & a combat; and there will be that, by reason of that original corruption that is in us:
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1079
We have continuall worke with our owne hearts;
We have continual work with our own hearts;
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1080
the flesh is ready to have the first hand in every businesse, if wee doe not resist it;
the Flesh is ready to have the First hand in every business, if we do not resist it;
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1081
wee shall exceedingly goe downe the winde, if we do not strive, and that hard:
we shall exceedingly go down the wind, if we do not strive, and that hard:
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1082
For when there is an infused habit as grace is, and a corrupt nature contrary to it, nature is ready to take part with it, which was bred & borne with it.
For when there is an infused habit as grace is, and a corrupt nature contrary to it, nature is ready to take part with it, which was bred & born with it.
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1083
Whē I would doe good, evill is still present with me: When I would do good, evil is still present with me:
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1084
there is something lay at the fountainehead, as it were, and stopt him, when hee would doe any good. It is our case also;
there is something lay At the fountainehead, as it were, and stopped him, when he would do any good. It is our case also;
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1085
in wel-doing we see how backward we are to begin, and when we haue begun, how ready we are to leave off.
in welldoing we see how backward we Are to begin, and when we have begun, how ready we Are to leave off.
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1086
But if it be a businesse that concernes our selves, we are ready to doe, yea, to over-doe it:
But if it be a business that concerns our selves, we Are ready to do, yea, to overdo it:
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1087
How ready we are to idle words, how backward we are to profitable conference; how ready to spend on our lusts, how backeward to true liberality;
How ready we Are to idle words, how backward we Are to profitable conference; how ready to spend on our Lustiest, how backward to true liberality;
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1088
& so I might instance in divers others. And therfore seeing wee have this flesh about us, we had neede to strive;
& so I might instance in diverse Others. And Therefore seeing we have this Flesh about us, we had need to strive;
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1089
it is that which a Christian should make account of, to do that which he hath not a mind to doe,
it is that which a Christian should make account of, to do that which he hath not a mind to do,
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1090
and not to doe that which he hath a minde to doe; and so still to doe the contrary, and strive against the lusts of the flesh,
and not to do that which he hath a mind to do; and so still to do the contrary, and strive against the Lustiest of the Flesh,
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1091
and so to restraine his nature from what he would doe. But how should we doe to contend thus?
and so to restrain his nature from what he would do. But how should we do to contend thus?
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1092
To give you some directions, Fight the good fight of faith:
To give you Some directions, Fight the good fight of faith:
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1093
The acting of our faith, and setting it on worke when any thing comes to hinder us, will helpe us to overcome in this combate.
The acting of our faith, and setting it on work when any thing comes to hinder us, will help us to overcome in this combat.
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1094
Let a man beleeve the promises and threatnings of God, and he shall be able to resist the flesh:
Let a man believe the promises and threatenings of God, and he shall be able to resist the Flesh:
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1095
but let faith bee asleepe, and it will quickly prevaile against us: Take the shield of faith:
but let faith be asleep, and it will quickly prevail against us: Take the shield of faith:
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1096
Now, what a shield is for the defence of the body, that faith is for the defence of the soule.
Now, what a shield is for the defence of the body, that faith is for the defence of the soul.
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1097
Whē any temptations are suggested unto us, faith is it that repells them;
When any temptations Are suggested unto us, faith is it that repels them;
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1098
never is a man overcome but through defect of faith, or when the habit lies hid asleepe in us.
never is a man overcome but through defect of faith, or when the habit lies hid asleep in us.
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1099
Heb. 11. When they set their faith on worke, what marvellous things did they!Hebrew 11. When they Set their faith on work, what marvellous things did they!
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1100
what made Ieroboam so weake, but onely want of faith: What was it that overcame Eve? but onely that shee did not beleeve stedfastly the word of God. On the cōtrary, what was it that strengthned Daniel, the three Children, and infinite others? it was their faith. The Saints when they have the use of their faith, are very strong:
what made Jeroboam so weak, but only want of faith: What was it that overcame Eve? but only that she did not believe steadfastly the word of God. On the contrary, what was it that strengthened daniel, the three Children, and infinite Others? it was their faith. The Saints when they have the use of their faith, Are very strong:
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but when they have not the use of their faith are very weake, as other men;
but when they have not the use of their faith Are very weak, as other men;
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as Abraham, how weake was hee, when hee exposed his wives chastity, for want of faith? and David when hee dissembled,
as Abraham, how weak was he, when he exposed his wives chastity, for want of faith? and David when he dissembled,
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and Peter when hee denied his Master;
and Peter when he denied his Master;
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but when hee was strengthned through faith, how bold was hee before the councell? it was his faith that enabled him to fight the good fight,
but when he was strengthened through faith, how bold was he before the council? it was his faith that enabled him to fight the good fight,
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because he kept the faith, in the profession of it, and in the practice of it, and in teaching of it:
Because he kept the faith, in the profession of it, and in the practice of it, and in teaching of it:
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and therefore if we would be strengthened to resist our spirituall enemies, we must labour to set our faith on worke, that is the first meanes.
and Therefore if we would be strengthened to resist our spiritual enemies, we must labour to Set our faith on work, that is the First means.
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The second meanes, St. Peter sets downe:
The second means, Saint Peter sets down:
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Dearely beloved I beseech you as strangers and Pilgrims abstaine from fleshly lusts wch war against the soule. Dearly Beloved I beseech you as Strangers and Pilgrim's abstain from fleshly Lustiest which war against the soul.
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First consider that you are but strangers and Pilgrimes:
First Consider that you Are but Strangers and Pilgrims:
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for if you take the pleasures in the world, you cannot sit by them, why? you are but strangers, therefore abstaine from them.
for if you take the pleasures in the world, you cannot fit by them, why? you Are but Strangers, Therefore abstain from them.
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Againe consider that these lusts they fight against the soule.
Again Consider that these Lustiest they fight against the soul.
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No man in the world, that did consider that such a man now knocked at the doore, whom if he did let in, would cut his throat,
No man in the world, that did Consider that such a man now knocked At the door, whom if he did let in, would Cut his throat,
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but that he would use all meanes to barre him out: why this now is our case;
but that he would use all means to bar him out: why this now is our case;
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they seeke our lives, nay our soules, they fight, there is their force, they seek to prevaile by maine force if they can;
they seek our lives, nay our Souls, they fight, there is their force, they seek to prevail by main force if they can;
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if they cannot, then they seeke to proceed by fraud & cunning:
if they cannot, then they seek to proceed by fraud & cunning:
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they are ready to perswade us, that they are friends, and not enemies, and that you may go to heaven though you yeeld to them,
they Are ready to persuade us, that they Are Friends, and not enemies, and that you may go to heaven though you yield to them,
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and that you may quickely overcome them, that if you satisfy them for the present, they will be gone,
and that you may quickly overcome them, that if you satisfy them for the present, they will be gone,
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and trouble you no more, and a thousand such like:
and trouble you no more, and a thousand such like:
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but take heed, fight against them, keepe them out, not onely for the present, for they renew the battell,
but take heed, fight against them, keep them out, not only for the present, for they renew the battle,
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as an enemy if hee bee too weake at one time, in one place hee increaseth his forces, takes more advantages, and renews his battaile againe:
as an enemy if he be too weak At one time, in one place he increases his forces, Takes more advantages, and renews his battle again:
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so doe these, they will set upon us againe and againe with a fresh force,
so do these, they will Set upon us again and again with a fresh force,
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& if they cannot prevaile one way, they wil try another way, and if they cannot doe good by one, they will use all wayes.
& if they cannot prevail one Way, they will try Another Way, and if they cannot do good by one, they will use all ways.
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And then consider the end of this fight, it is to kil and destroy, as we know the end of a fight is:
And then Consider the end of this fight, it is to kill and destroy, as we know the end of a fight is:
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Now these lusts they fight against your soule, and nothing will satisfie them but your life.
Now these Lustiest they fight against your soul, and nothing will satisfy them but your life.
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Every time they set upon you, it is a buffetting;
Every time they Set upon you, it is a Buffeting;
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every time you yeeld to thē, it is a wounding, and if you do not resist & strive against them, they wil procure your utter perdition.
every time you yield to them, it is a wounding, and if you do not resist & strive against them, they will procure your utter perdition.
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And therefore I beseech you as strāgers & Pilgrims, abstaine from fleshly lusts which warre against your soules.
And Therefore I beseech you as Strangers & Pilgrim's, abstain from fleshly Lustiest which war against your Souls.
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Yes, I could be content to strive if there were any hope of doing any good:
Yes, I could be content to strive if there were any hope of doing any good:
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but I am affraid I shall be overcome, and therefore as good yeeld at the first, as at the last.
but I am afraid I shall be overcome, and Therefore as good yield At the First, as At the last.
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I answer, there is great hope, yea, assurance of victory, wheresoever true grace is, though it may be held downe long, and saffer many oppositions:
I answer, there is great hope, yea, assurance of victory, wheresoever true grace is, though it may be held down long, and safer many oppositions:
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yet in the end he shall be sure of victory, till hee bring forth iudgmēt into victory.
yet in the end he shall be sure of victory, till he bring forth judgement into victory.
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A fift signe to know if there be saving grace, yea, or no; if there be, it shall at last have the upper hand;
A fift Signen to know if there be Saving grace, yea, or no; if there be, it shall At last have the upper hand;
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but all through Christ, He that hath begun that good worke, will perfit it: For he will do it, for he is faithful, and in him wee are rich:
but all through christ, He that hath begun that good work, will perfect it: For he will do it, for he is faithful, and in him we Are rich:
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through him wee shall be more than conquerers, not through our selves; through him we shall be more than conquerors, not through our selves;
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we are apt to bee discouraged, when wee sit downe and consider what corruptions wee have arising from our natures, which wee thinke wee shall never master.
we Are apt to be discouraged, when we fit down and Consider what corruptions we have arising from our nature's, which we think we shall never master.
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True, we cannot doe it in our owne strength, but Christ hath undertaken to doe it for us, hee shall subdue our iniquities.
True, we cannot do it in our own strength, but christ hath undertaken to do it for us, he shall subdue our iniquities.
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There are 2 things in the kingdome of Grace, which when we looke on, are apt to make us discouraged.
There Are 2 things in the Kingdom of Grace, which when we look on, Are apt to make us discouraged.
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First, when a man looks on his owne strength, and sees how little he can doe of himselfe.
First, when a man looks on his own strength, and sees how little he can do of himself.
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Secondly, when hee lookes on the Kingdome of Grace abroad, and sees how it goes downe the wind,
Secondly, when he looks on the Kingdom of Grace abroad, and sees how it Goes down the wind,
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and how the wicked prevaile, & the godly are weake, and goe to the wall:
and how the wicked prevail, & the godly Are weak, and go to the wall:
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But Christ hee will affoord us his strength against our lusts to subdue them, and for the enemies of the Gospell, hee will crample thē all under his feet;
But christ he will afford us his strength against our Lustiest to subdue them, and for the enemies of the Gospel, he will crample them all under his feet;
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it is his promise, He will bring forth Iudgement into victory. Now Christ doth this 2 wayes:
it is his promise, He will bring forth Judgement into victory. Now christ does this 2 ways:
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first, by watering the buds, the seeds of grace, and maketh them to spring up as Willowes by the water courses:
First, by watering the buds, the seeds of grace, and makes them to spring up as Willows by the water courses:
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his branches shal spread, & his beauty shall be as the Olive-tree, and his smell as Lebanon: his branches shall spread, & his beauty shall be as the Olive-tree, and his smell as Lebanon:
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they shal revive as the Corne, and grow as the Olive, &c. Secondly, by removing all these impediments, which hinder the growth of grace any way. they shall revive as the Corn, and grow as the Olive, etc. Secondly, by removing all these impediments, which hinder the growth of grace any Way.
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And therefore now let us not be discouraged, but make use of these promises of Sanctification, which wee are so apt to forget:
And Therefore now let us not be discouraged, but make use of these promises of Sanctification, which we Are so apt to forget:
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And though we be as weake as a bruised Reed, or as the smoaking Flaxe,
And though we be as weak as a Bruised Reed, or as the smoking Flax,
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yet let us not faint, nor give over, but bee encouraged to strive, and contend without reasoning, seeing wee are sure the day shall bee ours:
yet let us not faint, nor give over, but be encouraged to strive, and contend without reasoning, seeing we Are sure the day shall be ours:
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for so is his promise, A bruised reed shall hee not breake, and smoaking flaxe shall he not quench, till hee bring forth Iudgement into victory. FINIS.
for so is his promise, A Bruised reed shall he not break, and smoking flax shall he not quench, till he bring forth Judgement into victory. FINIS.
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