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THE GOLDEN SCEPTER.
THE GOLDEN SCEPTER.
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• CHRON. 7. 14. If my people which are called by my name, shall humble themselves,
• CHRONICLES. 7. 14. If my people which Are called by my name, shall humble themselves,
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and pray, and seeke my face, and turne from their wicked wayes:
and pray, and seek my face, and turn from their wicked ways:
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then will I heare in heaven, and will bee mercifull to their sin, and will heale their land.
then will I hear in heaven, and will be merciful to their since, and will heal their land.
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THese words containe the answer GOD gave to Salomons Prayer, which hee made when hee dedicated the Temple:
THese words contain the answer GOD gave to Solomon's Prayer, which he made when he dedicated the Temple:
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His Prayer was, that when they prayed on earth, hee should heare in heaven: And God promiseth in the words I have read to do all that Salomon asketh: which promise containes three parts.
His Prayer was, that when they prayed on earth, he should hear in heaven: And God promises in the words I have read to do all that Solomon asks: which promise contains three parts.
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First, That hee would heare in heaven, which phrase notes out either his power, that he is able to bring to passe what he assents to doe; First, That he would hear in heaven, which phrase notes out either his power, that he is able to bring to pass what he assents to do;
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men are said to heare on earth, because they can doe little; but God in heaven;
men Are said to hear on earth, Because they can do little; but God in heaven;
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or else it implies, that though hee seemes to be farre off from his people, yea though in heaven, yet he will heare at last.
or Else it Implies, that though he seems to be Far off from his people, yea though in heaven, yet he will hear At last.
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The Second part is, that he will pardon their sins, and it is of all other mercies the greatest,
The Second part is, that he will pardon their Sins, and it is of all other Mercies the greatest,
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for sin hinders all good things, and openeth a gap to all evills, and therefore David saith, Blessed is the man, whose sin is forgiven:
for since hinders all good things, and Openeth a gap to all evils, and Therefore David Says, Blessed is the man, whose since is forgiven:
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of all requests it is the greatest that wee can make, and of all grants the greatest that God vouchsafeth.
of all requests it is the greatest that we can make, and of all grants the greatest that God vouchsafeth.
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Thirdly, He will heale their land, and remove their affliction:Thirdly, He will heal their land, and remove their affliction:
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Now observe the order of this, in that before he doth it, he pardons their sin.
Now observe the order of this, in that before he does it, he Pardons their since.
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Now this promise is farther set forth by two things. First, the persons to whom it is made;
Now this promise is farther Set forth by two things. First, the Persons to whom it is made;
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the people of Israel and Iudah, notified by two attributes; First they are his people;
the people of Israel and Iudah, notified by two attributes; First they Are his people;
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Secondly, called by his name, or on whom his name is called, as the name of the husband is called upon the wife, or of the fa ther upon the sonnes; and as they in Antioch, and we are called Christians from CHRIST.
Secondly, called by his name, or on whom his name is called, as the name of the husband is called upon the wife, or of the fa their upon the Sons; and as they in Antioch, and we Are called Christians from CHRIST.
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Secondly, the conditions this promise is made upon for it is the Lords manner to put promises upon conditions. Secondly, the conditions this promise is made upon for it is the lords manner to put promises upon conditions.
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First, if they bee humbled, and humble themselves.First, if they be humbled, and humble themselves.
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Secondly, if that humiliation, bee not contained within the compasse of their brests onely, but expressed by prayer and confession of sins. Secondly, if that humiliation, be not contained within the compass of their breasts only, but expressed by prayer and Confessi of Sins.
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Thirdly, if they seeke my face, seeke to bee reconciled, seeke his presence as separated from all things else, not seeking Corne, Wine, Oyle, but GOD himselfe. Thirdly, if they seek my face, seek to be reconciled, seek his presence as separated from all things Else, not seeking Corn, Wine, Oil, but GOD himself.
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Fourthly, if they part with their sins in seeking, for they cannot maintaine Communion with him else, Fourthly, if they part with their Sins in seeking, for they cannot maintain Communion with him Else,
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for God dwels in light, and he who walkes in darkenesse, can have no fellowship with him.
for God dwells in Light, and he who walks in darkness, can have no fellowship with him.
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And thus you have the Analysis of the words;
And thus you have the Analysis of the words;
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wee in handling them will not use this method, but begin with the words as they lye,
we in handling them will not use this method, but begin with the words as they lie,
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and will observe first these three Doctrines from these words. If my people called by my Name
and will observe First these three Doctrines from these words. If my people called by my Name
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FIrst, God sends sharpe afflictions on his owne people: First, God sends sharp afflictions on his own people:
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this appeares by the Coherence, for in the words before the text, If I send plague, &c. then if my people, &c. Secondly, that yet in them the Lord is very tender and full of compassion to his people;
this appears by the Coherence, for in the words before the text, If I send plague, etc. then if my people, etc. Secondly, that yet in them the Lord is very tender and full of compassion to his people;
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this loving compellation [ my people ] argues as much, it is as if he should say, I cannot forget you,
this loving compellation [ my people ] argues as much, it is as if he should say, I cannot forget you,
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for you are called by my Name, you are mine, though I thus punish you.
for you Are called by my Name, you Are mine, though I thus Punish you.
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Thirdly, that the Lords Name is called upon his people. For the first, the Scripture is frequent in examples of this kind, Thirdly, that the lords Name is called upon his people. For the First, the Scripture is frequent in Examples of this kind,
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so as I shall not need to stand to name any places to you, they are so well knowne already.
so as I shall not need to stand to name any places to you, they Are so well known already.
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I come to reasons of it, why it is so.
I come to Reasons of it, why it is so.
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First, he sends sharpe afflictions on them because he loves them, they are such as belong to him,First, he sends sharp afflictions on them Because he loves them, they Are such as belong to him,
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and the ground of this reason is, because, Ira est tam ex amore quam ex odio;
and the ground of this reason is, Because, Ira est tam ex amore quam ex odio;
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Anger is as much out of love as hatred;
Anger is as much out of love as hatred;
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it is a true rule though it may seeme a paradox, because when one loves another, hee desires much from the party beloved and expects much from him,
it is a true Rule though it may seem a paradox, Because when one loves Another, he Desires much from the party Beloved and expects much from him,
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and therefore a crosse and stubborne action from such a one provokes more to anger, than from any other man;
and Therefore a cross and stubborn actium from such a one provokes more to anger, than from any other man;
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as from a Son, from a Friend, from a Wife, it woundeth more; and therefore God saith of himselfe, that he is a jealous God:
as from a Son, from a Friend, from a Wife, it wounds more; and Therefore God Says of himself, that he is a jealous God:
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Iealousie is a mixt affection of love and anger, the meaning is, if I find my peoples affection stealing out from me, I am presently affected,
Jealousy is a mixed affection of love and anger, the meaning is, if I find my peoples affection stealing out from me, I am presently affected,
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as a jealous husband useth to be in such a case, and there is no anger to that, nor none sooner stirred:
as a jealous husband uses to be in such a case, and there is no anger to that, nor none sooner stirred:
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God will indure ten times as much from another, but when one that he hath taken into covenant with him, offends him, he is angry,
God will endure ten times as much from Another, but when one that he hath taken into Covenant with him, offends him, he is angry,
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and will therefore be sure to send some sharpe affliction on him, which is the fruit of his anger,
and will Therefore be sure to send Some sharp affliction on him, which is the fruit of his anger,
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for his anger is not in vaine.
for his anger is not in vain.
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Secondly, hee doth it that his Name might not bee blasphemed, that was the reason he gives,Secondly, he does it that his Name might not be blasphemed, that was the reason he gives,
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why hee punished David when he committed adultery, for the Lord must of necessity doe it for their sakes that stand by and looke on, to shew to them that he cannot indure such things, no not in his owne people.
why he punished David when he committed adultery, for the Lord must of necessity do it for their sakes that stand by and look on, to show to them that he cannot endure such things, no not in his own people.
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Thirdly, because he hath said, that he will be sanctified of all that draw neere to him, he will have them know that he is an holy God, hating iniquity; Thirdly, Because he hath said, that he will be sanctified of all that draw near to him, he will have them know that he is an holy God, hating iniquity;
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and that none should draw nigh to him, but such as have holy hearts, and pure hands:
and that none should draw High to him, but such as have holy hearts, and pure hands:
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and this was the reason why he did send fire upon Corah, Dathan and Abiram; The Lord hath separated you, and you draw neare to himselfe, saith Moses to them,
and this was the reason why he did send fire upon Corah, Dathan and Abiram; The Lord hath separated you, and you draw near to himself, Says Moses to them,
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and that in the nearest manner to doe service as Priests to offer Sacrifice, and you are among the heads of the people,
and that in the nearest manner to do service as Priests to offer Sacrifice, and you Are among the Heads of the people,
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and therefore he will not forbeare you, others that are afarre off (it may bee) God will long and farre forbeare,
and Therefore he will not forbear you, Others that Are afar off (it may be) God will long and Far forbear,
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but others that are sanctified to the Lord, and draw neare to him in profession and in the opinion of others,
but Others that Are sanctified to the Lord, and draw near to him in profession and in the opinion of Others,
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and also so indeed, of those God will either bee sanctified by their bringing holy hearts before him,
and also so indeed, of those God will either be sanctified by their bringing holy hearts before him,
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or else he will vindicate his holinesse by punishing them, and will not suffer them to go on with prophane hearts.
or Else he will vindicate his holiness by punishing them, and will not suffer them to go on with profane hearts.
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Fourthly, because they are his people among whom hee walkes, and with whom he dwels, 2 Cor. 6. and the three last verses, Fourthly, Because they Are his people among whom he walks, and with whom he dwells, 2 Cor. 6. and the three last Verses,
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and the beginning of the seventh Chapter, he is conversant among them;
and the beginning of the seventh Chapter, he is conversant among them;
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But you will say, is he not every where else? yes, but he is there as a man is in his owne house, among his sons and daughters, observing every thing, looking narrowly to them,
But you will say, is he not every where Else? yes, but he is there as a man is in his own house, among his Sons and daughters, observing every thing, looking narrowly to them,
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and because he is still with them, therefore hee will endure no uncleannesse among them:
and Because he is still with them, Therefore he will endure no uncleanness among them:
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thence it was that in the Campe he commanded every man to carry his paddle with him,
thence it was that in the Camp he commanded every man to carry his paddle with him,
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when he went aside to bury it, that no outward filthinesse might appeare, for I walke among you, hee did it, to shew by that which is odious to us, that wee should hide what is odious to him,
when he went aside to bury it, that no outward filthiness might appear, for I walk among you, he did it, to show by that which is odious to us, that we should hide what is odious to him,
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namely sin, and filthinesse, which caused him to loath his house, to loath Israel: when Israel was so unswept and so filthy, God loathed it and so departed from it,
namely since, and filthiness, which caused him to loath his house, to loath Israel: when Israel was so unswept and so filthy, God loathed it and so departed from it,
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and so Asahel came upon them.
and so Ashahel Come upon them.
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God will bee sure to plow his owne ground, whatsoever becomes of the wast, to weede his owne Garden,
God will be sure to blow his own ground, whatsoever becomes of the waste, to weed his own Garden,
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though the rest of the world should be let alone, to grow wild.
though the rest of the world should be let alone, to grow wild.
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But you will object and say, that the Saints wee see, often sin, and afflictions doe not follow.
But you will Object and say, that the Saints we see, often since, and afflictions do not follow.
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I answer, it may be and doth fall out often, and the reason is because God findes his worke done to his hand.
I answer, it may be and does fallen out often, and the reason is Because God finds his work done to his hand.
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If they plow themselves up, God will not, but if we do it by halves (as that is our fault we leave many balkes behinde us) then God alwaies comes with afflictions,
If they blow themselves up, God will not, but if we do it by halves (as that is our fault we leave many balks behind us) then God always comes with afflictions,
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yet then the lesse that you leave behind unplowed, the lesse will God afflict you:
yet then the less that you leave behind unplowed, the less will God afflict you:
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if you humble your selves throughly, you shall escape, except only in the case of scandall,
if you humble your selves thoroughly, you shall escape, except only in the case of scandal,
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and then God must needs do it for their sakes that looke on, as in David, God would have all the world see his punishment on him,
and then God must needs do it for their sakes that look on, as in David, God would have all the world see his punishment on him,
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as well as they knew of his sinne, but this comfort you may have though you have greatly sinned, (if not scandalously) that humble your selves throughly, and you shall escape.
as well as they knew of his sin, but this Comfort you may have though you have greatly sinned, (if not scandalously) that humble your selves thoroughly, and you shall escape.
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Learne from hence to feare the Lord, to tremble at his words, and seeing he will endure no uncleannesse in his owne people, stand in aw and sin not:
Learn from hence to Fear the Lord, to tremble At his words, and seeing he will endure no uncleanness in his own people, stand in aw and since not:
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labour to bring your hearts to such a constitution, to such an awfull respect as to feare to omit any good duty,
labour to bring your hearts to such a constitution, to such an awful respect as to Fear to omit any good duty,
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or commit the least sinne, and this had need to be urged upon you, for it is the cause of all that laxiture and loosenesse in our profession, that we doe not feare the Lord as we should.
or commit the least sin, and this had need to be urged upon you, for it is the cause of all that laxiture and looseness in our profession, that we do not Fear the Lord as we should.
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If we had the feare of the Lòrd before our eyes (as the Apostles speakes Rom. 3.) that is,
If we had the Fear of the Lòrd before our eyes (as the Apostles speaks Rom. 3.) that is,
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if we saw the Lord so as to feare him, we should walke warily and look how,
if we saw the Lord so as to Fear him, we should walk warily and look how,
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and where wee set every step, and the reason why you are so uneven and not like your selves, is from want of the feare of the Lord:
and where we Set every step, and the reason why you Are so uneven and not like your selves, is from want of the Fear of the Lord:
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Now the reason of that phrase of the Apostle that the feare of God is said to bee before your eyes is from the nature of feare, Timor figit oculum, as if a man bee busie about any thing,
Now the reason of that phrase of the Apostle that the Fear of God is said to be before your eyes is from the nature of Fear, Timor figit Oculum, as if a man be busy about any thing,
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if there be any thing that he feares, he wil still have an eye to that,
if there be any thing that he fears, he will still have an eye to that,
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and he watcheth least it should come with some by blow, when he thinks not of it,
and he watches lest it should come with Some by blow, when he thinks not of it,
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and so doth the feare of the Lord worke where it is, it fastneth our eyes on him:
and so does the Fear of the Lord work where it is, it fasteneth our eyes on him:
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And if the Lord were thus before our eyes to feare him, it would make us walke more evenly and more constantly with him.
And if the Lord were thus before our eyes to Fear him, it would make us walk more evenly and more constantly with him.
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And therefore when the holy Ghost in Scripture would chuse to commend a man, he singles out this propertie, especially of fearing God,
And Therefore when the holy Ghost in Scripture would choose to commend a man, he singles out this property, especially of fearing God,
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as that Iob was an upright man fearing God, and so speaking of Cornelius, it is said that hee was, a just man fearing God, and so Abraham when hee would expresse the wickednesse of the Court of Abimelech, he sayes, the feare of the Lord is not in this place, that is, there is no religion nor good men, God is not regarded there,
as that Job was an upright man fearing God, and so speaking of Cornelius, it is said that he was, a just man fearing God, and so Abraham when he would express the wickedness of the Court of Abimelech, he Says, the Fear of the Lord is not in this place, that is, there is no Religion nor good men, God is not regarded there,
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and the more feare, the lesse sin, stand in awe and sinne not. If a man stand in awe of the Lord he would be afraid of every sin, he would be afraid of vaine thoughts, to bee vaine in his speeches and to give way to the least wickednesse, afraid of every inordinate affection, hee would be afraid how hee spent the time from morning till night,
and the more Fear, the less since, stand in awe and sin not. If a man stand in awe of the Lord he would be afraid of every since, he would be afraid of vain thoughts, to be vain in his Speeches and to give Way to the least wickedness, afraid of every inordinate affection, he would be afraid how he spent the time from morning till night,
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and how to give an account thereof, afraid of recreations, least he should sleepe too much,
and how to give an account thereof, afraid of recreations, lest he should sleep too much,
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or sleepe too little, eate too much, or eate too little, as knowing all is but to whet the sithe to make him the fitter for his harvest worke,
or sleep too little, eat too much, or eat too little, as knowing all is but to whet the sith to make him the fitter for his harvest work,
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and therefore would be afraid to forbeare refreshments too-much or to use them too little.
and Therefore would be afraid to forbear refreshments too-much or to use them too little.
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I beseech you therefore that are in Covenant with the Lord, and nearest to him, that know your selves to bee within the Covenant, to consider this and learne to feare.
I beseech you Therefore that Are in Covenant with the Lord, and nearest to him, that know your selves to be within the Covenant, to Consider this and Learn to Fear.
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And to helpe you in this, take two places of Scripture, 1 Pet. 1. 7. If you call on the Father who judgeth without respect of persons, according to every mans worke, passe the time of your sojourning here in feare;
And to help you in this, take two places of Scripture, 1 Pet. 1. 7. If you call on the Father who Judgeth without respect of Persons, according to every men work, pass the time of your sojourning Here in Fear;
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that is, seeing you have such a Father that judgeth every person, all his children, he will certainely afflict you if you offend him: Therefore feare to do it.
that is, seeing you have such a Father that Judgeth every person, all his children, he will Certainly afflict you if you offend him: Therefore Fear to do it.
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The other is, Heb. 12. 28, 29: Let us serve him with all reverence and godly feare, for even our God is a consuming fire, [ our God ] whom we worship is not made all of mercy, he hath other Attributes joyned with them, to you he is a consuming fire;
The other is, Hebrew 12. 28, 29: Let us serve him with all Reverence and godly Fear, for even our God is a consuming fire, [ our God ] whom we worship is not made all of mercy, he hath other Attributes joined with them, to you he is a consuming fire;
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If you will not serve him with feare, though not immediately to consume you utterly, yet to afflict you, and thereby to consume your lusts;
If you will not serve him with Fear, though not immediately to consume you utterly, yet to afflict you, and thereby to consume your Lustiest;
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so as it is a dangerous thing to be negligent of him, to meddle with him who is a consuming fire.
so as it is a dangerous thing to be negligent of him, to meddle with him who is a consuming fire.
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How sharply did God deale with David, who was yet nearer him than any of us;
How sharply did God deal with David, who was yet nearer him than any of us;
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first he tooke away the child from him, which to him was a sharpe affliction, he being a tender Father,
First he took away the child from him, which to him was a sharp affliction, he being a tender Father,
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and had a strong affection to his life, as appeares by his fastings, and the like hee had to Absolon, who yet was a Rebell against him;
and had a strong affection to his life, as appears by his Fastings, and the like he had to Absalom, who yet was a Rebel against him;
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and then to have almost all the people to fall from him, when he was an old King, to have Concubines abused so openly,
and then to have almost all the people to fallen from him, when he was an old King, to have Concubines abused so openly,
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and the sword never to depart from his house; all these sate close to him, went neare his soule;
and the sword never to depart from his house; all these sat close to him, went near his soul;
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besides his shame, to have his sin discovered to all the world, as appeares by Psal. 51. Have not wee cause then to spend o•r time in feare,
beside his shame, to have his since discovered to all the world, as appears by Psalm 51. Have not we cause then to spend o•r time in Fear,
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if hee dealt thus with David? and doe not say, that though he dealt thus with David offending of him, that yet he will not doe thus with me,
if he dealt thus with David? and do not say, that though he dealt thus with David offending of him, that yet he will not do thus with me,
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for is he not a Father that judgeth all his sonnes, and that without respect of persons, as the Apostle saith? Consider also what he did to Iacob and Rebecca for consulting and agreeing to get the blessing by a lye,
for is he not a Father that Judgeth all his Sons, and that without respect of Persons, as the Apostle Says? Consider also what he did to Iacob and Rebecca for consulting and agreeing to get the blessing by a lie,
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for though the thing shee went about was good and they had a warrant for it, and their end was good;
for though the thing she went about was good and they had a warrant for it, and their end was good;
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yet they used ill meanes (a lye).
yet they used ill means (a lie).
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But GOD met with them both for it, Iacob was therefore put to live twenty yeares from his Mothers house (whereas he should have staid Gods leisure,
But GOD met with them both for it, Iacob was Therefore put to live twenty Years from his Mother's house (whereas he should have stayed God's leisure,
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and not have beene too hasty for the accomplishment of that promise, for he that believeth doth not make haste:
and not have been too hasty for the accomplishment of that promise, for he that Believeth does not make haste:
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and so God promiseth riches and all good things to his children, as much as they can desire,
and so God promises riches and all good things to his children, as much as they can desire,
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but they must not make haste, that is their fault) and when he was comming home againe, what a feare was hee put to from Esau, that lye of his being the cause of their falling out!
but they must not make haste, that is their fault) and when he was coming home again, what a Fear was he put to from Esau, that lie of his being the cause of their falling out!
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and how did Rebecca also for all that while want the comfort of a sonne shee loved,
and how did Rebecca also for all that while want the Comfort of a son she loved,
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and had none to live with but Esau? And so Moses was dearer to God than any man upon earth, hee never spake with any face to face as with him,
and had none to live with but Esau? And so Moses was Dearer to God than any man upon earth, he never spoke with any face to face as with him,
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yet he would have slaine him in the Inne, for not circumcising his Child, and also because of that other sin at the waters of Meriba, he chuseth an affliction for him, wherein he most of all crossed his desires denying him to goe into the Land of Canaan, it may bee some small affliction in shew as this seemed to be, which yet pincheth sorely,
yet he would have slain him in the Inn, for not circumcising his Child, and also Because of that other since At the waters of Meribah, he chooseth an affliction for him, wherein he most of all crossed his Desires denying him to go into the Land of Canaan, it may be Some small affliction in show as this seemed to be, which yet pincheth sorely,
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and some great affliction on the contrary in bulke to others, that is not so to him that beares it;
and Some great affliction on the contrary in bulk to Others, that is not so to him that bears it;
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And thus he also deales with Eli, a zealous man (would any of us were so in these dayes) for when newes was brought that his sonnes were dead,
And thus he also deals with Eli, a zealous man (would any of us were so in these days) for when news was brought that his Sons were dead,
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and many of the people slaine, he was not so much troubled at that, as that the Arke of the Lord was taken,
and many of the people slain, he was not so much troubled At that, as that the Ark of the Lord was taken,
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and this amazed him so as that he fell backward and brake his necke:
and this amazed him so as that he fell backward and brake his neck:
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you see the holinesse of the man, yet because he had preferred his sonnes before the Lord, did not governe them well, God did not onely thus take away his life,
you see the holiness of the man, yet Because he had preferred his Sons before the Lord, did not govern them well, God did not only thus take away his life,
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and of his sonnes, but the Priesthood also from his house for ever, and have not wee all cause to feare then? How did hee deale with the good Prophet that was slaine by a Lion, his fault that he beleeved another mans word, pretending that he had Gods Word,
and of his Sons, but the Priesthood also from his house for ever, and have not we all cause to Fear then? How did he deal with the good Prophet that was slain by a lion, his fault that he believed Another men word, pretending that he had God's Word,
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when hee had Gods Word expresly given to himselfe, this sinne was as the sin of Eve who beleeved the Divels word,
when he had God's Word expressly given to himself, this sin was as the since of Eve who believed the Devils word,
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when she had Gods Word expresly, and therefore let us when we have the Word of the Lord sticke close to it.
when she had God's Word expressly, and Therefore let us when we have the Word of the Lord stick close to it.
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And so however hee deale with Gideon a worthy man reckoned up among those worthies, Heb. 11. yet when he made an Ephod, see what judgement fel upon his children, Iudg. 9. and all his house was cut off.
And so however he deal with gideon a worthy man reckoned up among those worthies, Hebrew 11. yet when he made an Ephod, see what judgement fell upon his children, Judges 9. and all his house was Cut off.
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These examples are usefull for you to consider, that you might know and feare the Lord,
These Examples Are useful for you to Consider, that you might know and Fear the Lord,
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and the want of this is the cause of this remissnesse and loosnesse in our profession,
and the want of this is the cause of this remissness and looseness in our profession,
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and that we doe not so consider our waies.
and that we do not so Consider our ways.
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Saint Paul was an holy man, and one that stood in neere termes with Iesus Christ, yet feared exceedingly, 2 Cor. 5. Wee knowing the terrour of the Lord perswade men;
Saint Paul was an holy man, and one that stood in near terms with Iesus christ, yet feared exceedingly, 2 Cor. 5. we knowing the terror of the Lord persuade men;
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And Iob that was very exact in his life, which appeares by the 31. Chap. which Chapter is nothing else but an expression of the manner of his carriage, which was very exact, verse 23. he gives this as a reason, the punishments of the Lord were a terrour to me, and so in the 2. verse the reason why he would not give liberty to his eys to looke on a Maid, was for that hee considered, what portion then shall I have with the Almighty? and this feare of the Lord is needfull at this time,
And Job that was very exact in his life, which appears by the 31. Chap. which Chapter is nothing Else but an expression of the manner of his carriage, which was very exact, verse 23. he gives this as a reason, the punishments of the Lord were a terror to me, and so in the 2. verse the reason why he would not give liberty to his eyes to look on a Maid, was for that he considered, what portion then shall I have with the Almighty? and this Fear of the Lord is needful At this time,
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when God hath discovered himselfe to be angry with the Land, which is not onely for the grosse sinnes of wicked men,
when God hath discovered himself to be angry with the Land, which is not only for the gross Sins of wicked men,
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but the sinnes of the Saints also; It is your coldnesse, remissenesse and laxitude.
but the Sins of the Saints also; It is your coldness, remissness and laxitude.
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I have two grounds for it, first in the Revel. 2. because Ephesus was fallen from her first love, therefore he would remove her Candlesticke, that is, the whole Church among them, carry them into Captivity,
I have two grounds for it, First in the Revel. 2. Because Ephesus was fallen from her First love, Therefore he would remove her Candlestick, that is, the Whole Church among them, carry them into Captivity,
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for I cannot see by the Candlesticke how only the Ministery should be ment; and so in the Rev. 3. because Laodicea was neither hot nor cold;
for I cannot see by the Candlestick how only the Ministry should be meant; and so in the Rev. 3. Because Laodicea was neither hight nor cold;
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therefore will I spue them out of my mouth, God would endure them no longer,
Therefore will I spue them out of my Mouth, God would endure them no longer,
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and therefore you that thinke your estates the best, even you have had a hand in this plague, you thinke that other mens sinnes, the sinnes of wicked men are the cause of it,
and Therefore you that think your estates the best, even you have had a hand in this plague, you think that other men's Sins, the Sins of wicked men Are the cause of it,
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but God he knoweth, that they cannot pray and have no life in them, as you have;
but God he Knoweth, that they cannot pray and have no life in them, as you have;
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and though-their sinnes also be a cause, and a maine cause, as appeares by the Amorites, whose sinnes when full, God punished;
and though-their Sins also be a cause, and a main cause, as appears by the amorites, whose Sins when full, God punished;
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yet I say they are yours also:
yet I say they Are yours also:
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And therefore, when there is an evident signe, that God hath a controversie with a Kingdome and the Churches,
And Therefore, when there is an evident Signen, that God hath a controversy with a Kingdom and the Churches,
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and a signe of his wrath is proclamed from heaven, then every man must doe something;
and a Signen of his wrath is proclaimed from heaven, then every man must do something;
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now feare the Lord, be zealous, repent and doe your first workes, begin now to mend your pace to heaven:
now Fear the Lord, be zealous, Repent and do your First works, begin now to mend your pace to heaven:
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and yet would onely there were a want of zeale among you, yea is it not in disgrace, is not a zealous man hooted at,
and yet would only there were a want of zeal among you, yea is it not in disgrace, is not a zealous man hooted At,
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as an Owle among us? this place, the excellency of it is exceedingly abated and eclipsed, the zeale of it is withered, the Lord is departed from us;
as an Owl among us? this place, the excellency of it is exceedingly abated and eclipsed, the zeal of it is withered, the Lord is departed from us;
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learne to bee more zealous, and God will returne and cause you to flourish againe;
Learn to be more zealous, and God will return and cause you to flourish again;
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for when God lookes upon a people, it is with them as with the earth in spring time,
for when God looks upon a people, it is with them as with the earth in spring time,
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and when hee departs from them, they are as withered trees in winter, and where now is the zeale of former times, the Communion of Saints, the heating and whetting of one another, by mutuall exhortations;
and when he departs from them, they Are as withered trees in winter, and where now is the zeal of former times, the Communion of Saints, the heating and whetting of one Another, by mutual exhortations;
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where is the boldnesse for the Lord? Those holy prayers, those former times are gone, the light of those times remaine,
where is the boldness for the Lord? Those holy Prayers, those former times Are gone, the Light of those times remain,
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but not the heate, as also if wee looke backe upon that Generation of Queene Elizabeth; how are we changed!
but not the heat, as also if we look back upon that Generation of Queen Elizabeth; how Are we changed!
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they were zealous, but here is another generation come in their roome, that is dead,
they were zealous, but Here is Another generation come in their room, that is dead,
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and cold, and yet we have their light, but ignis qui in illis calidus, in nobis lucidus tantum.
and cold, and yet we have their Light, but ignis qui in illis calidus, in nobis Lucidus Tantum.
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But, I beseech you, that you would now begin to stirre up your selves, especially in these times of fasting,
But, I beseech you, that you would now begin to stir up your selves, especially in these times of fasting,
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when there must bee an extraordinary renewing of a mans covenant with God, that you would not now be so cold,
when there must be an extraordinary renewing of a men Covenant with God, that you would not now be so cold,
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and so dilute as you have beene;
and so dilute as you have been;
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and seeing you have that you would have, and have desired long publike dayes of humiliation, that you would labour to spend them with all care and diligence and quicknesse of spirit,
and seeing you have that you would have, and have desired long public days of humiliation, that you would labour to spend them with all care and diligence and quickness of Spirit,
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and to consider that the maine is to bee done at home with your selves,
and to Consider that the main is to be done At home with your selves,
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for the end of these dayes is, that you may be humbled, which you will never bee, till you consider your particular sinnes, get up early in the morning,
for the end of these days is, that you may be humbled, which you will never be, till you Consider your particular Sins, get up early in the morning,
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for then your spirits are quicke, and so you will have a long time before you come to the congregation,
for then your spirits Are quick, and so you will have a long time before you come to the congregation,
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and get you all that while alone, and consider your particular sinnes, and the holy duties you neglect,
and get you all that while alone, and Consider your particular Sins, and the holy duties you neglect,
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and renew your repentance, and enter into covenant;
and renew your Repentance, and enter into Covenant;
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and then when you come hither you shall finde the word to have another manner of working upon you than it hath ordinarily.
and then when you come hither you shall find the word to have Another manner of working upon you than it hath ordinarily.
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If God be thus ready to punish his own children, and that thus sharpely, it shewes the sinne of those that are fearelesse and carelesse, which provoketh God exceedingly, Zach. 4. 15. I am very sore displeased with the carelesse heathen, the heathens had sinnes enow besides to anger the Lord,
If God be thus ready to Punish his own children, and that thus sharply, it shows the sin of those that Are fearless and careless, which provokes God exceedingly, Zach 4. 15. I am very soar displeased with the careless heathen, the Heathens had Sins enough beside to anger the Lord,
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yet this sinne did it above other sinnes, and it is not to bee wondred at that it should,
yet this sin did it above other Sins, and it is not to be wondered At that it should,
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for it is a rule in Philosophy, and most true, that of all things that which provoketh a man most, is contempt, in so much that Aristotle maketh it the onely cause of anger,
for it is a Rule in Philosophy, and most true, that of all things that which provokes a man most, is contempt, in so much that Aristotle makes it the only cause of anger,
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though therein he is deceived, yet it is the maine;
though therein he is deceived, yet it is the main;
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we use to say non respondere pro convitio est, it is a signe of contempt not to answer againe,
we use to say non respondere Pro convitio est, it is a Signen of contempt not to answer again,
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as when a man is chidden and stricken, & non respondere to goe by, as if hee tooke no notice of it at Gods hand, this is contempt.
as when a man is chidden and stricken, & non respondere to go by, as if he took no notice of it At God's hand, this is contempt.
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And thus a Father when he is angry with his son, or a Master with his servant,
And thus a Father when he is angry with his son, or a Master with his servant,
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how hainously doth hee take it!
how heinously does he take it!
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And so God who now hath discovered his wrath to the whole Land, and to every particular man in it, this neglect of him will cause his wrath to wax hot against us,
And so God who now hath discovered his wrath to the Whole Land, and to every particular man in it, this neglect of him will cause his wrath to wax hight against us,
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but yet for the land in generall wee have cause to hope that his wrath doth not so,
but yet for the land in general we have cause to hope that his wrath does not so,
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but that God takes it well at our hands, that we are thus publickly assembled: but let mee say this, though, to every particular man, though God spare the Kingdome,
but that God Takes it well At our hands, that we Are thus publicly assembled: but let me say this, though, to every particular man, though God spare the Kingdom,
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yet if thou neglect him and bee carelesse, it will goe the worse with thee however.
yet if thou neglect him and be careless, it will go the Worse with thee however.
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In the 50. Psalme when hee had expressed great threatnings in the former verses;
In the 50. Psalm when he had expressed great threatenings in the former Verses;
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hee concludes with this, Consider this, O all yee that forget God! you that minde him not, least hee teare you in peeces,
he concludes with this, Consider this, Oh all ye that forget God! you that mind him not, least he tear you in Pieces,
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and there bee none to deliver you: and there be none to deliver you:
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and so in the Prophet Ieremy 5, 12, 13, 14. verses, because you say that his words are but winde, they shall be as fire,
and so in the Prophet Ieremy 5, 12, 13, 14. Verses, Because you say that his words Are but wind, they shall be as fire,
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and you as drie wood, and they shall devoure you. and you as dry wood, and they shall devour you.
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This is the great fault of men, that they are ready to feare things which they should not feare, the creatures, poverty and discredit,
This is the great fault of men, that they Are ready to Fear things which they should not Fear, the creatures, poverty and discredit,
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but are backward to feare the Lord. God sayes of the Church Rev. 2. 12. Feare not the things thou shalt suffer;
but Are backward to Fear the Lord. God Says of the Church Rev. 2. 12. fear not the things thou shalt suffer;
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what all the world feares, that doe not you feare, feare not the things you shall suffer, those things you ought not to feare,
what all the world fears, that do not you Fear, Fear not the things you shall suffer, those things you ought not to Fear,
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but feare those things you should doe, and who is afraid of them, least hee should provoke God in them? And so Christ saith, feare not men, no, not those that have power of life and death (if wee should feare any, it should be them) remember that was the commendation of Moses, hee feared not the wrath of Pharaoh;
but Fear those things you should do, and who is afraid of them, lest he should provoke God in them? And so christ Says, Fear not men, no, not those that have power of life and death (if we should Fear any, it should be them) Remember that was the commendation of Moses, he feared not the wrath of Pharaoh;
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when you place your feare thus amisse, it becomes a snare to you;
when you place your Fear thus amiss, it becomes a snare to you;
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for it makes your hearts busie upon the creatures, when they ought to be set upon the Lord; but when your feare is placed upon God, it doth exceedingly helpe you, nothing more:
for it makes your hearts busy upon the creatures, when they ought to be Set upon the Lord; but when your Fear is placed upon God, it does exceedingly help you, nothing more:
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to give you an instance or two, you shall finde David exceedingly strucke with the feare of the Lord, when Ziglag was burnt;
to give you an instance or two, you shall find David exceedingly struck with the Fear of the Lord, when Ziklag was burned;
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no accident ever so amazed him: when hee fled before Absolon, hee bore it much better, yet that feare helped al,
no accident ever so amazed him: when he fled before Absalom, he boar it much better, yet that Fear helped all,
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for it set him a worke to pray;
for it Set him a work to pray;
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so Iehoshaphats feare did also helpe him, when he heard of a great Army comming against him, it set him on worke to pray,
so Iehoshaphats Fear did also help him, when he herd of a great Army coming against him, it Set him on work to pray,
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and so turned away the Iudgement:
and so turned away the Judgement:
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and therefore things that you so feare, when your feare is placed on God, seldome come to passe,
and Therefore things that you so Fear, when your Fear is placed on God, seldom come to pass,
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for that sets men on worke to prevent them, whereas evill feare brings the thing with it.
for that sets men on work to prevent them, whereas evil Fear brings the thing with it.
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Saul feared the Armies of the Philistines exceedingly, that made him seeke to the Witch, and this wrought his overthrow which hee feared:Saul feared the Armies of the philistines exceedingly, that made him seek to the Witch, and this wrought his overthrow which he feared:
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so Ieroboam feared the losse of his Kingdome, and that feare made him set up the Calves which lost him his Kingdome indeed;
so Jeroboam feared the loss of his Kingdom, and that Fear made him Set up the Calves which lost him his Kingdom indeed;
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learne therefore to feare the Lord: nothing brings a Iudgement so much as the want of feare, security is the next doore to a Iudgement.
Learn Therefore to Fear the Lord: nothing brings a Judgement so much as the want of Fear, security is the next door to a Judgement.
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L••hish was a secure people, and when the Army came against them, they and their City fell as Figgs from a tree that are ripe,L••hish was a secure people, and when the Army Come against them, they and their city fell as Figgs from a tree that Are ripe,
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so did they fall in their enemies mouths, security is a fore-runner to every mans Iudgement, Esay 66. 2. To him that feares mee, saith God,
so did they fallen in their enemies mouths, security is a forerunner to every men Judgement, Isaiah 66. 2. To him that fears me, Says God,
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and trembles at my words, to him will I looke to keepe him safe; and trembles At my words, to him will I look to keep him safe;
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if not, I will neglect him as much as hee mee, I will have no eye to save him,
if not, I will neglect him as much as he me, I will have no eye to save him,
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as hee hath no eye to mee to cause him to feare and tremble.
as he hath no eye to me to cause him to Fear and tremble.
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But you wil say, how may I bring my heart to feare the Lord? I answer,
But you will say, how may I bring my heart to Fear the Lord? I answer,
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first pray to the Lord to strike your hearts with a feare of him, it is the the worke of God to bring the feare of himselfe upon us,
First pray to the Lord to strike your hearts with a Fear of him, it is the the work of God to bring the Fear of himself upon us,
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for it is hee that brings the feare of one man upon another, hee brought a feare upon all the Nations of the Land,
for it is he that brings the Fear of one man upon Another, he brought a Fear upon all the nations of the Land,
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when the people of Israel entered Canaan, much more the feare of himselfe, for the affections are such things as the Lord onely can meddle with,
when the people of Israel entered Canaan, much more the Fear of himself, for the affections Are such things as the Lord only can meddle with,
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and therefore the Apostle saith, You are taught of the Lord to love one another.
and Therefore the Apostle Says, You Are taught of the Lord to love one Another.
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It must be the Lord, that must put in such an affection into you, for his teaching is planting the affections,
It must be the Lord, that must put in such an affection into you, for his teaching is planting the affections,
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and so he is said to teach other creatures, that is, to give this or that inclination,
and so he is said to teach other creatures, that is, to give this or that inclination,
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and so the Lord is said to fashion the hearts of men; and then they cannot chuse but feare him:
and so the Lord is said to fashion the hearts of men; and then they cannot choose but Fear him:
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therefore goe to the Lord, and say, Lord I am not able to feare thee:
Therefore go to the Lord, and say, Lord I am not able to Fear thee:
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and say, Lord thou hast promised to give the Holy Ghost to those that aske it of thee, that worketh every grace:
and say, Lord thou hast promised to give the Holy Ghost to those that ask it of thee, that works every grace:
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if you would seeke him so, and seeke him importunately, though you had the securest hardest heart of any in the world, hee would at length teach you to feare him.
if you would seek him so, and seek him importunately, though you had the securest Hardest heart of any in the world, he would At length teach you to Fear him.
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Ier. 40. I will plant my feare in your hearts, that they shal not depart from me. Jeremiah 40. I will plant my Fear in your hearts, that they shall not depart from me.
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Thus you see that God takes the doing of this to himselfe, it must be of his planting,
Thus you see that God Takes the doing of this to himself, it must be of his planting,
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and he hath promised also you see to doe it. This is not all, but there is something we must doe our selves.
and he hath promised also you see to do it. This is not all, but there is something we must do our selves.
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Therefore secondly, observe the Lords dealing with his, learne to know him in his wayes, and that will be a meanes to cause thee to feare him:
Therefore secondly, observe the lords dealing with his, Learn to know him in his ways, and that will be a means to cause thee to Fear him:
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if any of his children sin, he never lets them goe, for then should they thrive in evill, and prosper in sinne;
if any of his children since, he never lets them go, for then should they thrive in evil, and prosper in sin;
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but if they will bee medling, they shall be sure to finde some bitternesse in the end.
but if they will be meddling, they shall be sure to find Some bitterness in the end.
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When a mans heart is set upon the creatures, there being thornes in them all,
When a men heart is Set upon the creatures, there being thorns in them all,
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and therefore if hee will graspe too much of them, or too hard, hee shall finde it:
and Therefore if he will grasp too much of them, or too hard, he shall find it:
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Gods children are trained up so to it, that God will not let them goe away with a sinne;
God's children Are trained up so to it, that God will not let them go away with a sin;
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if they bee too adulterously affected, they shall finde a crosse in such a thing:
if they be too adulterously affected, they shall find a cross in such a thing:
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you may observe this, in the 30. Psalme; there you may see the circle God goes in with his children;
you may observe this, in the 30. Psalm; there you may see the circle God Goes in with his children;
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David had many afflictions, as appeareth by the 5 verse, I cryed, and then God returned to me, David had many afflictions, as appears by the 5 verse, I cried, and then God returned to me,
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and joy came ▪ what did David then? I said in my heart, I shall never bee removed: and joy Come ▪ what did David then? I said in my heart, I shall never be removed:
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his heart grew wanton, but God would not let him goe away so, God turned away his face againe, and I was troubled.
his heart grew wanton, but God would not let him go away so, God turned away his face again, and I was troubled.
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At the 7 verse he is you see, in trouble againe:
At the 7 verse he is you see, in trouble again:
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well, David cryes againe, at the 8 and 10 verses, and then God turned his mourning into joy againe.
well, David cries again, At the 8 and 10 Verses, and then God turned his mourning into joy again.
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And this to be his dealing you shall finde it in all the Scriptures, but because we find this his dealing set so close together in this Psalme, therefore I name it.
And this to be his dealing you shall find it in all the Scriptures, but Because we find this his dealing Set so close together in this Psalm, Therefore I name it.
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Therefore observe the wayes of the Lord to you, and they that are not acquainted with these his wayes,
Therefore observe the ways of the Lord to you, and they that Are not acquainted with these his ways,
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as yet in themselves, see what hee hath done to others in all the world; in our neighbour Churches:
as yet in themselves, see what he hath done to Others in all the world; in our neighbour Churches:
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when hee had given a bill of divorce to Israel, yet Iudah had not feared:
when he had given a bill of divorce to Israel, yet Iudah had not feared:
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now when God hath stricken our neighbour Churches, doe you thinke hee will take it well,
now when God hath stricken our neighbour Churches, do you think he will take it well,
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if we be idle spectators? therefore when he hath stricken another place, learne to feare.
if we be idle spectators? Therefore when he hath stricken Another place, Learn to Fear.
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If hee afflicts his owne children thus sharply, let them looke to themselves, that are not his;
If he afflicts his own children thus sharply, let them look to themselves, that Are not his;
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whether they be grosse sinners, prophane persons, of whom there is no question; or mere civill men, and formal professors, in whom there is no power of grace:
whither they be gross Sinners, profane Persons, of whom there is no question; or mere civil men, and formal professors, in whom there is no power of grace:
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if he bee thus hot against his owne Church, his anger will be seventimes hotter against you:
if he be thus hight against his own Church, his anger will be seventimes hotter against you:
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it may bee longer deferred as his manner is, yet when hee strikes, hee will strike you in the roote, not in the branches;
it may be longer deferred as his manner is, yet when he strikes, he will strike you in the root, not in the branches;
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and that so as he will not Strike the second time: Consider that in the 50 Psalme, that hee will teare you in peeces;
and that so as he will not Strike the second time: Consider that in the 50 Psalm, that he will tear you in Pieces;
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and you that are prophane ones, let me say to you, as 1 Cor. 10. 22. Doe you provoke the Lord to anger? are you stronger than hee? Those that lye in open prophanenes,
and you that Are profane ones, let me say to you, as 1 Cor. 10. 22. Do you provoke the Lord to anger? Are you Stronger than he? Those that lie in open profaneness,
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and doe fight openly against the Lord, and have not so much as a shew of turning;
and do fight openly against the Lord, and have not so much as a show of turning;
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yea and those that are meerely civill, and yet lye in secret sinnes; that yet are in health, wealth and credit in the world;
yea and those that Are merely civil, and yet lie in secret Sins; that yet Are in health, wealth and credit in the world;
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it is a signe that God meanes them no good, hee would not let his owne Garden goe so long unplowed.
it is a Signen that God means them not good, he would not let his own Garden go so long unplowed.
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And in the second place for professors, that doe not answer their profession in their lives, take heed, for he that is not with me is against me;
And in the second place for professors, that doe not answer their profession in their lives, take heed, for he that is not with me is against me;
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it may be thou art no enemy, not very stirring in any evill way, but because thou art not with GOD in good earnest,
it may be thou art no enemy, not very stirring in any evil Way, but Because thou art not with GOD in good earnest,
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because your hearts are not perfect, at the last day you will be found against him, CHRIST will come against you in good earnest as an enemy;
Because your hearts Are not perfect, At the last day you will be found against him, CHRIST will come against you in good earnest as an enemy;
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and whereas all your hope lies, that GOD is mercifull and CHRIST a Saviour, learne to know that this JESUS, whome you hope to bee saved by, will prove the sharpest enemy against you, Kisse the Son lest he bee angry:
and whereas all your hope lies, that GOD is merciful and CHRIST a Saviour, Learn to know that this JESUS, whom you hope to be saved by, will prove the Sharpest enemy against you, Kiss the Son lest he be angry:
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the Son may be angry, as he who Rev. 2. hath his eyes like a flame of fire, and his feete like fi ne brasse to tread you to powder;
the Son may be angry, as he who Rev. 2. hath his eyes like a flame of fire, and his feet like Fi ne brass to tread you to powder;
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he shall come against you that are formall: and know, that JESUS CHRIST is not only a Saviour, but a Lord;
he shall come against you that Are formal: and know, that JESUS CHRIST is not only a Saviour, but a Lord;
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that he came into the world to be a Prince, and the government is upon his shoulders;
that he Come into the world to be a Prince, and the government is upon his shoulders;
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you forget that part of his office, halfe the end for which CHRIST came into the World,
you forget that part of his office, half the end for which CHRIST Come into the World,
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and if you would know what kind of Governor he is, Ex. 23. 21. I will send my Angel with you (saith God) that is Christ, beware of him and obey his voyce,
and if you would know what kind of Governor he is, Ex. 23. 21. I will send my Angel with you (Says God) that is christ, beware of him and obey his voice,
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and provoke him not, for my name is in him: and provoke him not, for my name is in him:
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he is of the same spirit and disposition with his father, and they are both alike affected to sin;
he is of the same Spirit and disposition with his father, and they Are both alike affected to since;
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beware of him, he goes along with you, and he will not spare you, for the LORD hath put all the government upon him.
beware of him, he Goes along with you, and he will not spare you, for the LORD hath put all the government upon him.
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Let it not seeme strange, that he hath or should deale thus with his Churches abroad;
Let it not seem strange, that he hath or should deal thus with his Churches abroad;
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what though the Candlestick bee removed out of the Palatinate, because they were luke-warme, and falne from their first love? what if he should do it in France? what if in England? in the Low countries? should it seeme strange to us? It is his manner so to doe:
what though the Candlestick be removed out of the Palatinate, Because they were lukewarm, and fallen from their First love? what if he should do it in France? what if in England? in the Low countries? should it seem strange to us? It is his manner so to do:
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Hee removed Iudah and Ierusalem often out of their pla ces;
He removed Iudah and Ierusalem often out of their Pla ces;
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wee should not be offended at it, if he doth, or if he should doe thus with us,
we should not be offended At it, if he does, or if he should do thus with us,
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as thinking that it is a signe that our religion is not the true religion, and that he doth not love his Churches;
as thinking that it is a Signen that our Religion is not the true Religion, and that he does not love his Churches;
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yes those hee loves most hee soonest affl•cts, for Iudgement must begin at the house of God, that is, hee lookes on all the world,
yes those he loves most he soonest affl•cts, for Judgement must begin At the house of God, that is, he looks on all the world,
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as on Europe now, and where he seeth his house is, there he beginneth with them,
as on Europe now, and where he sees his house is, there he begins with them,
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for hee is to use others to afflict them; and therefore he beginnes with them first.
for he is to use Others to afflict them; and Therefore he begins with them First.
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Amos 2. 2. You have I knowne of all the Nations, therefore will I afflict you soonest and frequentliest,Amos 2. 2. You have I known of all the nations, Therefore will I afflict you soonest and frequentliest,
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though not more deeply than others; for though the Church bee brought under water, yet she shall rise againe.
though not more deeply than Others; for though the Church be brought under water, yet she shall rise again.
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I speake this, because men are subject to bee offended at it, and Bel larmine I remember, makes that an argument, that theirs is the Church,
I speak this, Because men Are Subject to be offended At it, and Bel larmine I Remember, makes that an argument, that theirs is the Church,
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because they have had so ma ny victories against the Protestants, and our Church hath beene ever and anon downe,
Because they have had so ma ny victories against the Protestants, and our Church hath been ever and anon down,
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but by that argument the captivity should not have lighted upon Iudah's, but upon Nebuchadnezzars people.
but by that argument the captivity should not have lighted upon Judah's, but upon Nebuchadnezar's people.
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The second Doctrine was, that Though God send very sharpe afflictions upon his owne people, yet therein his kindnesse and compassions are exceeding great towards them:
The second Doctrine was, that Though God send very sharp afflictions upon his own people, yet therein his kindness and compassions Are exceeding great towards them:
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hee cals them you see here, my people, as if hee should have said, you are mine, and I cannot forget you;
he calls them you see Here, my people, as if he should have said, you Are mine, and I cannot forget you;
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a man loves that which is his owne, much more God, who is all love. And this DoDoctrine had need to bee added to the former.
a man loves that which is his own, much more God, who is all love. And this DoDoctrine had need to be added to the former.
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Now the reasons and demonstrations of this are three.
Now the Reasons and demonstrations of this Are three.
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Because he is exceeding slow to afflict, and exceeding long about it, ere he do's begin,
Because he is exceeding slow to afflict, and exceeding long about it, ere he do's begin,
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and therefore hee makes many offers often before he does it, as one that could finde in his heart not to doe it at all.
and Therefore he makes many offers often before he does it, as one that could find in his heart not to do it At all.
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Psal. 78. 38. It is said, he being full of compassion forgave their iniquity, yea many a time did hee call backe his anger, when his hand was up, Psalm 78. 38. It is said, he being full of compassion forgave their iniquity, yea many a time did he call back his anger, when his hand was up,
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and hee giving the blowe, hee called it backe againe, as one that could not finde in his heart to do it;
and he giving the blow, he called it back again, as one that could not find in his heart to do it;
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and when hee did it, hee did not stirre up all his wrath;
and when he did it, he did not stir up all his wrath;
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hee let fall some droppes of it, but would not shed the whole shower of it;
he let fallen Some drops of it, but would not shed the Whole shower of it;
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and hee gives the reason of both, for they are but flesh; and indeed his primary scope is to shew mercy,
and he gives the reason of both, for they Are but Flesh; and indeed his primary scope is to show mercy,
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and that hee afflicts, is but upon occasion; and therefore he is provoked, and provoked much before hee doth it:
and that he afflicts, is but upon occasion; and Therefore he is provoked, and provoked much before he does it:
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As the Bee to give hony, it is naturall to it, but it stings but by occasion, when it is provoked;
As the be to give honey, it is natural to it, but it stings but by occasion, when it is provoked;
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and this wee see to bee true in GOD by experience, who suffersmen, and suffers them long, they continue in their sinnes,
and this we see to be true in GOD by experience, who suffersmen, and suffers them long, they continue in their Sins,
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and yet he continues his mercies, and with-holds his judgements.
and yet he continues his Mercies, and withholds his Judgments.
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His compassion is shewen in sustaining them in their afflictions, and in helping them in the mid'st of them, Daniel 11. 33, 34. When his people should fall by the sword,
His compassion is shown in sustaining them in their afflictions, and in helping them in the midst of them, daniel 11. 33, 34. When his people should fallen by the sword,
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and by the flame &c. it is said they should bee holpen with a little helpe, that is,and by the flame etc. it is said they should be helped with a little help, that is,
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so much as would sustaine them, beare them up:
so much as would sustain them, bear them up:
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the like wee have Zach. 13. 9. I will bring a third part through the fire, and they shall come out refined,
the like we have Zach 13. 9. I will bring a third part through the fire, and they shall come out refined,
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as Gold and Silver is refined, lose nothing but their drosse, so as hee would sustaine them, hold them up.
as Gold and Silver is refined, loose nothing but their dross, so as he would sustain them, hold them up.
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And this hee doth by doing of two things, 1 by moderating their affliction, 2 by so framing and fashioning their hearts,
And this he does by doing of two things, 1 by moderating their affliction, 2 by so framing and fashioning their hearts,
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so as they shall be able to beare them. Hee moderates them;
so as they shall be able to bear them. He moderates them;
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they are Still in measure, and not beyond their strength, Revel. 2. 10. saith Christ to the Church of Smyrna, Feare none of those things which thou shalt suffer;
they Are Still in measure, and not beyond their strength, Revel. 2. 10. Says christ to the Church of Smyrna, fear none of those things which thou shalt suffer;
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behold Sathan shall cast some of you into prison, that you may be tried, and you shall have tribulation ten dayes: behold Sathan shall cast Some of you into prison, that you may be tried, and you shall have tribulation ten days:
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as if hee should have said, I will moderate this persecution, and doe measure out the time to you,
as if he should have said, I will moderate this persecution, and do measure out the time to you,
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but ten dayes and no more; and therefore feare not:
but ten days and no more; and Therefore Fear not:
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so as you shall not have so much as Sathan would, for he would never give over;
so as you shall not have so much as Sathan would, for he would never give over;
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nor so little as you would, for then you should not be afflicted at all. If you aske now what it is to be afflicted in measure? I answer,
nor so little as you would, for then you should not be afflicted At all. If you ask now what it is to be afflicted in measure? I answer,
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if afflictions lye so upon his children as to cause them to put forth their hands to wickednesse,
if afflictions lie so upon his children as to cause them to put forth their hands to wickedness,
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then it is above measure, but if so as they never fret nor faint under it, it is not:
then it is above measure, but if so as they never fret nor faint under it, it is not:
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now he hath promised, that he wil so accommodate afflictions, as they shall not worke so with his people, Psal. 125. 3. The rod of the wicked shall not rest upon the lot of the righteous,
now he hath promised, that he will so accommodate afflictions, as they shall not work so with his people, Psalm 125. 3. The rod of the wicked shall not rest upon the lot of the righteous,
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lest he put forth his hand to iniquity; it shall not bee so long as to cause a distemper in the spirit of them, lest he put forth his hand to iniquity; it shall not be so long as to cause a distemper in the Spirit of them,
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so as they should not carry themselves in a meeke manner under it:
so as they should not carry themselves in a meek manner under it:
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I meane not so, but that at the first it may cause a bustling in their spirits,
I mean not so, but that At the First it may cause a bustling in their spirits,
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as it did in Iob, when it grew sharpe, and hee spake unadvisedly, yet not a substantiall disquiet, he came to himselfe againe.
as it did in Job, when it grew sharp, and he spoke unadvisedly, yet not a substantial disquiet, he Come to himself again.
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To this purpose let the Psalme 129. 3, 4. be compared with the former, God compares there the afflicters of his people to plowers set to plow his ground, (the Babylonians and all the other enemies were but Gods plowers) now they should not doe it,
To this purpose let the Psalm 129. 3, 4. be compared with the former, God compares there the afflicters of his people to plowers Set to blow his ground, (the Babylonians and all the other enemies were but God's plowers) now they should not do it,
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as to do them any hurt, no more than for his advantage and his Churches, they should not goe a foote further,
as to do them any hurt, no more than for his advantage and his Churches, they should not go a foot further,
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for then God cuts their cords in sunder, and when the traces are cut, then the plow stands still, goes not a jot further, let the horses doe what they will.
for then God cuts their cords in sunder, and when the traces Are Cut, then the blow Stands still, Goes not a jot further, let the Horses do what they will.
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The second way of sustaining them is, in that he so fashioneth their hearts, as they shall be able well to beare it;
The second Way of sustaining them is, in that he so fashioneth their hearts, as they shall be able well to bear it;
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and then though it be great, if they have strength to beare it, it is the lesse;
and then though it be great, if they have strength to bear it, it is the less;
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A great burthen on a strong mans shoulders, is no more than a small one on a weake mans.
A great burden on a strong men shoulders, is no more than a small one on a weak men.
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Wee oft wonder that God should lay so great afflictions on his children, but we do not see their inward strength and ability they have to beare them.
we oft wonder that God should lay so great afflictions on his children, but we do not see their inward strength and ability they have to bear them.
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Now first he fashioneth their hearts to pray, and not to murmure, and the greatest affliction it is nothing if they can but pray, in Rom. 8. 26. that is one comfort brought in among the rest, that sweetneth our afflictions, that the Spirit helpeth our infirmities, and teacheth us to pray.
Now First he fashioneth their hearts to pray, and not to murmur, and the greatest affliction it is nothing if they can but pray, in Rom. 8. 26. that is one Comfort brought in among the rest, that sweeteneth our afflictions, that the Spirit Helpeth our infirmities, and Teaches us to pray.
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He frameth their hearts to repent, and that they should not sinne against him, and if sinne bee not mingled with an affliction, it is not bitter,
He frameth their hearts to Repent, and that they should not sin against him, and if sin be not mingled with an affliction, it is not bitter,
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if a good conscience bee joyned with it:
if a good conscience be joined with it:
cs dt j n1 vbi vvn p-acp pn31:
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for then it is heavie, when it falls upon the shoulder out of joynt, or upon the sore place,
for then it is heavy, when it falls upon the shoulder out of joint, or upon the soar place,
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and therefore S. Paul he cared not for death or the prison, because he had a cleare conscience, all his afflictions were nothing to him,
and Therefore S. Paul he cared not for death or the prison, Because he had a clear conscience, all his afflictions were nothing to him,
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for he bare them with a whole shoulder; sinne wounds the soule, and then affliction dropped in, causeth smart.
for he bore them with a Whole shoulder; sin wounds the soul, and then affliction dropped in, Causes smart.
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Hee frames their hearts to patience, and so that keepes their spirit whole, so as they possesse their soules, and themselves:
He frames their hearts to patience, and so that keeps their Spirit Whole, so as they possess their Souls, and themselves:
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as on the contrary impatience takes the soule off the hinges, puts it out of it selfe:
as on the contrary impatience Takes the soul off the hinges, puts it out of it self:
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but whilest a mans spirit is strong and it selfe, it will beare its infirmities, but when impatient, it will beare nothing;
but whilst a men Spirit is strong and it self, it will bear its infirmities, but when impatient, it will bear nothing;
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when therefore afflictions are thus mingled with prayers, and repentance, and a good conscience and patience, it is easie to beare them,
when Therefore afflictions Are thus mingled with Prayers, and Repentance, and a good conscience and patience, it is easy to bear them,
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and it is GOD mingles their cup thus.
and it is GOD mingles their cup thus.
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And as CHRIST said, shall not I drinke of the Cup which my Father hath mingled? although the cup be bitter,
And as CHRIST said, shall not I drink of the Cup which my Father hath mingled? although the cup be bitter,
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yet the ingredients he puts in it, makes it sweete, GOD mingles a cup to them in another manner then to others:
yet the ingredients he puts in it, makes it sweet, GOD mingles a cup to them in Another manner then to Others:
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See how hee mingled a cup to Ahitophel, it was no great thing in it selfe, it was but that disparagement in the rejection of his counsell,
See how he mingled a cup to Ahithophel, it was no great thing in it self, it was but that disparagement in the rejection of his counsel,
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yet such an ingredient was put in, such an apprehension by Gods providence (for though God was not the author of it,
yet such an ingredient was put in, such an apprehension by God's providence (for though God was not the author of it,
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yet he suffered Sathan to doe it) as that it brake his heart, and he hanged himselfe.
yet he suffered Sathan to do it) as that it brake his heart, and he hanged himself.
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See the contrary in David, when Ziglag was burnt, a great and suddaine affliction, yet he bare it well,
See the contrary in David, when Ziklag was burned, a great and sudden affliction, yet he bore it well,
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for he had comfort from the Lord, an ingredient with it which incouraged him in God,
for he had Comfort from the Lord, an ingredient with it which encouraged him in God,
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and so when he fled before Absalom his owne sonne, a great and bitter affliction,
and so when he fled before Absalom his own son, a great and bitter affliction,
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yet he bare it with such a mind, as if hee had beene in his bed asleepe,
yet he bore it with such a mind, as if he had been in his Bed asleep,
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as appeares by the third Psalme, which was made upon that occasion: when tenne thousand were encamped against him;
as appears by the third Psalm, which was made upon that occasion: when tenne thousand were encamped against him;
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yet hee feared no more, then if hee had had never an enemy in the world.
yet he feared no more, then if he had had never an enemy in the world.
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I will lay mee downe and sleepe, &c. I will lay me down and sleep, etc.
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Thirdly, his compassion is shewen in bringing them through, and giving them a good issue and comfortable fruit of all;
Thirdly, his compassion is shown in bringing them through, and giving them a good issue and comfortable fruit of all;
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as appeares by that place of Zachary 13. 9. Hee carried them through the fire,
as appears by that place of Zachary 13. 9. He carried them through the fire,
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and fined them thereby as Gold, led them out, and caused them to lose nothing but their drosse;
and fined them thereby as Gold, led them out, and caused them to loose nothing but their dross;
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or as the Wheat loseth nothing in the winnowing, but the chaffe.
or as the Wheat loses nothing in the winnowing, but the chaff.
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There is an excellent place for this purpose in Esay 27. 8. In measure in the branches thereof thou wilt debate with it (so some reade it.) God promiseth in the former part that Israel should grow like a fruitfull tree, and flourish;
There is an excellent place for this purpose in Isaiah 27. 8. In measure in the branches thereof thou wilt debate with it (so Some read it.) God promises in the former part that Israel should grow like a fruitful tree, and flourish;
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and though he afflicted them, yet it should not be so, as he afflicteth others, hath hee smitten him, as he smote those that smote him? no, hee smote them in the root,
and though he afflicted them, yet it should not be so, as he afflicts Others, hath he smitten him, as he smote those that smote him? no, he smote them in the root,
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but him in the branches, so as he should grow the more by it;
but him in the branches, so as he should grow the more by it;
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God compares himselfe to a man that loppeth his tree, but medleth not with the root or body of the tree,
God compares himself to a man that loppeth his tree, but meddleth not with the root or body of the tree,
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but with the branches onely, and that just so farre as neede was, and where they should bee cut,
but with the branches only, and that just so Far as need was, and where they should be Cut,
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and that in season, and at the just time, that it may grow the more; for this is to doe it in measure:
and that in season, and At the just time, that it may grow the more; for this is to do it in measure:
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and this is no more than necessary, to make the tree shoot the more; and it were spoyled, if hee did not deale thus with it.
and this is no more than necessary, to make the tree shoot the more; and it were spoiled, if he did not deal thus with it.
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Now hee smites others at such a time, as they are most unfit for it, and that in the roote,
Now he smites Others At such a time, as they Are most unfit for it, and that in the root,
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so as he causeth them to wither, they are losers by it;
so as he Causes them to wither, they Are losers by it;
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as appeares by that wicked King Ioram, 2 Kings 6. 33. This evill is of the Lord,
as appears by that wicked King Ioram, 2 Kings 6. 33. This evil is of the Lord,
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and what should I wait on the Lord any longer? and by that of Ahaz, 2 Chron. 28. 22. &c. Then in time of distresse Ahab yet trespassed more against the Lord:
and what should I wait on the Lord any longer? and by that of Ahaz, 2 Chronicles 28. 22. etc. Then in time of distress Ahab yet trespassed more against the Lord:
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this was that King Ahaz, this was the end of that affliction.this was that King Ahaz, this was the end of that affliction.
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But some good soule will object and say, I doe not finde this fruit of my afflictions.
But Some good soul will Object and say, I do not find this fruit of my afflictions.
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It may be thou dost not for the present; It may be thou dost not for the present;
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but stay a little till God hath made an end, and thou shalt see that affliction which thou thoughtest most sharpe,
but stay a little till God hath made an end, and thou shalt see that affliction which thou thoughtest most sharp,
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and for which thou sawest no reason, and by which for a while you saw you got no good;
and for which thou Sawest no reason, and by which for a while you saw you god no good;
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yet when the Lord hath made an end and put all together, then I say thou shalt finde thy worst takings, thy worst condition profitable and usefull to thee;
yet when the Lord hath made an end and put all together, then I say thou shalt find thy worst takings, thy worst condition profitable and useful to thee;
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in the time of Winter when the trees wither, an unwise man would wonder to see such a spoile,
in the time of Winter when the trees wither, an unwise man would wonder to see such a spoil,
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but when the Spring comes, you know the benefit of it; you should not have had such a Spring but for such a Winter:
but when the Spring comes, you know the benefit of it; you should not have had such a Spring but for such a Winter:
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And so those varieties of afflictions and crosses which God leades thee through, those sins, those puttings backe which wee thinke can no way bee advantageou• to us, they ever in the end will bring forth a Sp•••g time,
And so those varieties of afflictions and Crosses which God leads thee through, those Sins, those puttings back which we think can not Way be advantageou• to us, they ever in the end will bring forth a Sp•••g time,
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for all things worke together for good.
for all things work together for good.
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Iudge not by one particular, but stay till God hath put all together, and thou shalt see it is for good.
Judge not by one particular, but stay till God hath put all together, and thou shalt see it is for good.
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Thence it is that Saint Iames would have us, Iames 1. 2. When wee fall into divers temptations, to count it exceeding great joy, that is, hee doth not say,
Thence it is that Saint James would have us, James 1. 2. When we fallen into diverse temptations, to count it exceeding great joy, that is, he does not say,
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when you goe in step by step, but when you are precipitated, fall all on the suddaine, and are pluhged into them;
when you go in step by step, but when you Are precipitated, fallen all on the sudden, and Are pluhged into them;
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so the word in the originall signifieth. And secondly, not into one, but into all sorts, into divers afflictions at once;
so the word in the original signifies. And secondly, not into one, but into all sorts, into diverse afflictions At once;
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affliction in Estate, Body, Wife, Children, one upon the necke of another:
affliction in Estate, Body, Wife, Children, one upon the neck of Another:
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yet rejoyce, and not onely so, but bee exceeding glad, as glad as a Merchant man is to see his Ships come from the Indies laden with riches, and full of treasure;
yet rejoice, and not only so, but be exceeding glad, as glad as a Merchant man is to see his Ships come from the Indies laden with riches, and full of treasure;
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so beneficiall should they be in the end.
so beneficial should they be in the end.
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Now except they did always bring home such treasure, and proved not in the issue exceeding good and profitable, he could not have desired them thus to rejoyce.
Now except they did always bring home such treasure, and proved not in the issue exceeding good and profitable, he could not have desired them thus to rejoice.
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Now if you aske the reasons why it is so, that God deales thus with his Children in afflictions? I answer out of the text.
Now if you ask the Reasons why it is so, that God deals thus with his Children in afflictions? I answer out of the text.
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First sayes hee, they are my people, they are his owne, and therefore hee is full of bowels of compassion towards them,
First Says he, they Are my people, they Are his own, and Therefore he is full of bowels of compassion towards them,
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as a man is to his owne child, because it is his, Hosea 11. 8. thou art mine, and I cannot deale with thee as with a stranger,
as a man is to his own child, Because it is his, Hosea 11. 8. thou art mine, and I cannot deal with thee as with a stranger,
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for my bowells are turned within me, as it is there, when it came to the casting away of his child, he cannot do it.
for my bowels Are turned within me, as it is there, when it Come to the casting away of his child, he cannot do it.
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So, 1 Sam. 12. 22. The Lord will not forsake you, for you are his people.
So, 1 Sam. 12. 22. The Lord will not forsake you, for you Are his people.
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And so also, 〈 ◊ 〉 7. 18. Who is a god like unto our God, that pard••• 〈 ◊ 〉 iniquity,
And so also, 〈 ◊ 〉 7. 18. Who is a god like unto our God, that pard••• 〈 ◊ 〉 iniquity,
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and passeth by the transgression of the remnant of thine heritage? there lies the reason;and passes by the Transgression of the remnant of thine heritage? there lies the reason;
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they are a remnant, they are chosen out of the rest of the world, and to them hee is so mercifull,
they Are a remnant, they Are chosen out of the rest of the world, and to them he is so merciful,
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as there is none like unto him, it would make a man stand amazed at it.
as there is none like unto him, it would make a man stand amazed At it.
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They are a people called by his name:
They Are a people called by his name:
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as hee hath chosen them to bee his, so it is taken notice of that they are his,
as he hath chosen them to be his, so it is taken notice of that they Are his,
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and he hath owned them, his name is upon them by profession, and therefore hee will spare them, for his name sake, because of them that stand by and take notice of them:
and he hath owned them, his name is upon them by profession, and Therefore he will spare them, for his name sake, Because of them that stand by and take notice of them:
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for if hee should deale hardly with them, none would serve him;
for if he should deal hardly with them, none would serve him;
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for when servants are hardly dealt withall, who will serve such masters? And this argument Moses uses, Numb. 14. Lord spare them (sayes hee) and if it be,
for when Servants Are hardly dealt withal, who will serve such Masters? And this argument Moses uses, Numb. 14. Lord spare them (Says he) and if it be,
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but for thy Names sake, for what will all the Nations say? that either thou art such a God as art unkind,
but for thy Names sake, for what will all the nations say? that either thou art such a God as art unkind,
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and wouldst not save them, or a weake God, and couldest not.
and Wouldst not save them, or a weak God, and Couldst not.
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But you will say, wee see the contrary by daily experience, wee see great and sore afflictions befall Gods people,
But you will say, we see the contrary by daily experience, we see great and soar afflictions befall God's people,
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yea, it may bee some here of his will say, they have felt and tasted of great afflictions.
yea, it may be Some Here of his will say, they have felt and tasted of great afflictions.
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I answer, you may mistake in afflictions, they are not alwayes such afflictions as they seeme to be:
I answer, you may mistake in afflictions, they Are not always such afflictions as they seem to be:
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fo• 〈 ◊ 〉 wee say of the Sunne, Sol non patitur eclipsin, sed videtur tantùm pati, the Sunne keepes his light even in eclipses firme and cleare, fo• 〈 ◊ 〉 we say of the Sun, Sol non patitur eclipsin, sed videtur tantùm pati, the Sun keeps his Light even in Eclipses firm and clear,
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so often those afflictions which you thinke great, are nothing at all in themselves, they seeme so to us onely:
so often those afflictions which you think great, Are nothing At all in themselves, they seem so to us only:
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so the Apostle, 2 Cor. 6. wee seeme to be men sorrowfull, yet alwayes rejoycing, seeme to be poore, but possessing all things, all was nothing to Paul: for affliction lyes only in the apprehension,
so the Apostle, 2 Cor. 6. we seem to be men sorrowful, yet always rejoicing, seem to be poor, but possessing all things, all was nothing to Paul: for affliction lies only in the apprehension,
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and so many of those grevous afflictions and tortures which Martyrs and the children of God endured though to us they seeme great,
and so many of those grievous afflictions and tortures which Martyrs and the children of God endured though to us they seem great,
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yet I am perswaded were nothing to many of them. But thou wilt say, this is not my case;
yet I am persuaded were nothing to many of them. But thou wilt say, this is not my case;
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I feele, I am sure the sting of it. I answer thee, first, that God layes it not on thee, till thou hast neede:
I feel, I am sure the sting of it. I answer thee, First, that God lays it not on thee, till thou hast need:
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the Physitian knowes the body of the patient better than himselfe, and the soule hath more intricate diseases than the body,
the physician knows the body of the patient better than himself, and the soul hath more intricate diseases than the body,
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and he sees thy secret pride, security, &c. it may be when thou seest them not; as Hezekiah did not;
and he sees thy secret pride, security, etc. it may be when thou See them not; as Hezekiah did not;
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so that when thou seest no reason of such a sharpe affliction as purging physicke for thee, he doth,
so that when thou See no reason of such a sharp affliction as purging physic for thee, he does,
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and does not administer it but when there is need. And secondly, he doth not goe a jot beyond thy need;
and does not administer it but when there is need. And secondly, he does not go a jot beyond thy need;
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and this will appeare by the opening of two excellent similitudes, Esay 28. (for all the wits in the world cannot finde out better expressions than the Word hath; and this will appear by the opening of two excellent Similitudes, Isaiah 28. (for all the wits in the world cannot find out better expressions than the Word hath;
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if we had eyes to see the glory of them) from the 24. verse downeward;
if we had eyes to see the glory of them) from the 24. verse downward;
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First, doth the Plowman plow all day to sowe? and open and breake the clods of his ground,
First, does the Plowman blow all day to sow? and open and break the clods of his ground,
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when hee hath made plaine the face thereof? doth he not cast abroad the fetches? scatter the cummin, the wheat,
when he hath made plain the face thereof? does he not cast abroad the Fetches? scatter the cummin, the wheat,
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and the rie? for th• •ord hath instructed him to doe so. and the rye? for th• •ord hath instructed him to do so.
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The husbandman hee tells you, plowes not but where he meanes to sowe, and to have an harvest,
The husbandman he tells you, plows not but where he means to sow, and to have an harvest,
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and the plow goes no longer then till the clods be broken, and sayes he, God hath given him this discretion;
and the blow Goes no longer then till the clods be broken, and Says he, God hath given him this discretion;
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and therefore shall not God have the same and use the same himselfe? doest thou thinke that thou art plowed longer then thouneedest? it is but till the clods, thy stiffe spirit bee broken;
and Therefore shall not God have the same and use the same himself? dost thou think that thou art plowed longer then thouneedest? it is but till the clods, thy stiff Spirit be broken;
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and whereas thou mayest thinke thy heart soft enough, it may be so for some grace,
and whereas thou Mayest think thy heart soft enough, it may be so for Some grace,
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but God hath seeds of all sorts to cast in the wheat and the Rie; and that ground which is soft enough for one, is not for another.
but God hath seeds of all sorts to cast in the wheat and the Rye; and that ground which is soft enough for one, is not for Another.
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And againe, secondly when it comes to harvest, to some maturity, he hath to thresh it with divers kinds of instruments (which is the second similitude) ver. 27. The Fitches are not threshed with a threshing instrument,
And again, secondly when it comes to harvest, to Some maturity, he hath to thresh it with diverse Kinds of Instruments (which is the second similitude) ver. 27. The Fitches Are not threshed with a threshing Instrument,
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neither is the Cart wheel turned about upon the Cummin, but they are beaten out with a staffe and a rod; neither is the Cart wheel turned about upon the Cummin, but they Are beaten out with a staff and a rod;
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but bread-corne, Wheat is bruised with the wheele, because he should not always be threshing it.
but breadcorn, Wheat is Bruised with the wheel, Because he should not always be threshing it.
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So GOD beholdeth every mans strength, and knowes what affliction is most suitable for him, hee findes out a fit instrument for every graine;
So GOD beholdeth every men strength, and knows what affliction is most suitable for him, he finds out a fit Instrument for every grain;
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his end is but to drive thee out of the huske of thy circumcision, of some lusts wherof some sits more close to the heart than other:
his end is but to drive thee out of the husk of thy circumcision, of Some Lustiest whereof Some sits more close to the heart than other:
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and as the wheat and the husk sits closer together than in other grains, and therefore the wheele goes over it,
and as the wheat and the husk sits closer together than in other grains, and Therefore the wheel Goes over it,
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and when it is threshed enough, and GOD hath unloosed the heart and the sin, the husk and the wheat, he doth it no longer:
and when it is threshed enough, and GOD hath unloosed the heart and the since, the husk and the wheat, he does it no longer:
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now sayes he, this is from the LORD, who is wonderfull in counsell and excellent in working;
now Says he, this is from the LORD, who is wonderful in counsel and excellent in working;
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and therefore as when you see an husbandman doe so with his ground and graine, you judge him a wise man in doing so, so also is GOD therein.
and Therefore as when you see an husbandman do so with his ground and grain, you judge him a wise man in doing so, so also is GOD therein.
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But you will say, for all these good words and setting it forth thus, we are sure,
But you will say, for all these good words and setting it forth thus, we Are sure,
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and see and feele by experience, that the Saints alwayes fare as ill as the worst when general afflictions come, Plague, Sword or Captivity, they are swept away by these as well as others,
and see and feel by experience, that the Saints always fare as ill as the worst when general afflictions come, Plague, Sword or Captivity, they Are swept away by these as well as Others,
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and what afflictions are there (go through the sonnes of men,) that fall not upon the Saints as well as upon others?
and what afflictions Are there (go through the Sons of men,) that fallen not upon the Saints as well as upon Others?
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For answer, it is true, those deluges of afflictions which over-whelme whole Countries take away one as well as another,
For answer, it is true, those deluges of afflictions which overwhelm Whole Countries take away one as well as Another,
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yet there is a difference, as Ier. 24. all were carried into the same captivity by the same King,
yet there is a difference, as Jeremiah 24. all were carried into the same captivity by the same King,
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but yet they were carried in divers baskets, the bad in one basket, the good in another;
but yet they were carried in diverse baskets, the bad in one basket, the good in Another;
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which shewes the condition of the one was different from the other:
which shows the condition of the one was different from the other:
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First the LORD knowes the good figs, his eyes are upon them for good, to see that no hurt should befall them, that was hurt indeed:
First the LORD knows the good figs, his eyes Are upon them for good, to see that no hurt should befall them, that was hurt indeed:
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And secondly, againe hee did but send them into captivity, as one is sent of an errand,
And secondly, again he did but send them into captivity, as one is sent of an errand,
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but the other are led as a condemned man to the Jaile:
but the other Are led as a condemned man to the Jail:
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Thirdly, hee would bring them againe, when they had done the businesse for which they were sent,
Thirdly, he would bring them again, when they had done the business for which they were sent,
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when they had humbled themselves, sanctified his name more; many the like ends the LORD hath:
when they had humbled themselves, sanctified his name more; many the like ends the LORD hath:
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but the other hee utterly destroyed, and they never returned.
but the other he utterly destroyed, and they never returned.
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But will some say, the afflictions that I endure are of an extraordinary nature, never any was so afflicted as I (as the manner of man is to complaine) there is a peculiarity in mine,
But will Some say, the afflictions that I endure Are of an extraordinary nature, never any was so afflicted as I (as the manner of man is to complain) there is a peculiarity in mine,
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and it is not one but many, and these for a long time have layen upon mee.
and it is not one but many, and these for a long time have lain upon me.
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I answer, it is true, they are often of an extraordinary nature, and there is good reason for it:
I answer, it is true, they Are often of an extraordinary nature, and there is good reason for it:
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For a small affliction would not bring thee home to GOD, it is not a little head-ach, a scratch with a pin that drives a man to the Physitian;
For a small affliction would not bring thee home to GOD, it is not a little headache, a scratch with a pin that drives a man to the physician;
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but such a disease as a man apprehends death in, makes a man seeke out for help: and the reason why;
but such a disease as a man apprehends death in, makes a man seek out for help: and the reason why;
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first, these afflictions are many is, 〈 ◊ 〉 because thou hast many diseases to bee healed, lusts of divers sorts,
First, these afflictions Are many is, 〈 ◊ 〉 Because thou hast many diseases to be healed, Lustiest of diverse sorts,
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and thou must have diversity of afflictions applyed to them; and againe if God should not change afflictions, thy affliction would grow familiar;
and thou must have diversity of afflictions applied to them; and again if God should not change afflictions, thy affliction would grow familiar;
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and as Physicke when it is made familiar to the body workes not, so would not those afflictions:
and as Physic when it is made familiar to the body works not, so would not those afflictions:
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and 2 they are also often long, because some sinnes sticke close, and are not easily got off, the staine in some sinkes deeper,
and 2 they Are also often long, Because Some Sins stick close, and Are not Easily god off, the stain in Some sinks Deeper,
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and requires a great deale of scouring.
and requires a great deal of scouring.
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Dan. 11. Many shall fall by the Sword, Famine, &c. their trialls were of many kinds and long, that they might be made white, into which yet they should not fall nor continue in, Dan. 11. Many shall fallen by the Sword, Famine, etc. their trials were of many Kinds and long, that they might be made white, into which yet they should not fallen nor continue in,
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if men would bee scoured and made white sooner.
if men would be scoured and made white sooner.
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I have stood longer upon this and the opening of it, because either it hath or will bee of much use one day to many of us:
I have stood longer upon this and the opening of it, Because either it hath or will be of much use one day to many of us:
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and seeing we know not what wee are reserved for, it is good to treasure up these things, that wee may know the wayes of God aforehand,
and seeing we know not what we Are reserved for, it is good to treasure up these things, that we may know the ways of God aforehand,
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and so beare what comes the better, for it is ignorance that makes afflictions so unsupportable when they come.
and so bear what comes the better, for it is ignorance that makes afflictions so unsupportable when they come.
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We will come to the uses.
We will come to the uses.
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Learne hence not to bee discouraged whatsoever thy case bee, whether thou hast beene afflicted in name by reproaches,
Learn hence not to be discouraged whatsoever thy case be, whither thou hast been afflicted in name by Reproaches,
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so as thou thinkest, thou shalt never get thy credit againe;
so as thou Thinkest, thou shalt never get thy credit again;
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or in body by diseases, that thou shalt never have thy health againe, or in soule by doubts, that thou art in such an estate that thou shalt never bee raised againe, remember the exceeding great kindnesse of the Lord,
or in body by diseases, that thou shalt never have thy health again, or in soul by doubts, that thou art in such an estate that thou shalt never be raised again, Remember the exceeding great kindness of the Lord,
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and know whatsoever thine afflictions bee, hee is able easily to scatter them:
and know whatsoever thine afflictions be, he is able Easily to scatter them:
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this I speake, because as men in prosperitie doe thinke, it will alwayes continue, and tomorrow will be as to day, and much more abundant;
this I speak, Because as men in Prosperity do think, it will always continue, and tomorrow will be as to day, and much more abundant;
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so in affliction, that it will never bee otherwise. What unfaithfullnes is this!
so in affliction, that it will never be otherwise. What unfaithfullnes is this!
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are not all times in Gods hands? as David saies Psalm. 31. he that alters the weather, he that turnes the Winter into Summer:
Are not all times in God's hands? as David Says Psalm. 31. he that alters the weather, he that turns the Winter into Summer:
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It is a storme now, and half an houre after the Sun shines; all in the weather, so such alterations is God able to make in mens estates:
It is a storm now, and half an hour After the Sun shines; all in the weather, so such alterations is God able to make in men's estates:
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and comfort thy selfe with this, it shall lie no longer on thee, then there is neede, the plaister shall not lie a jot longer than the sore is a healing.
and Comfort thy self with this, it shall lie no longer on thee, then there is need, the plaster shall not lie a jot longer than the soar is a healing.
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If it were sooner healed, it would fall off sooner; but then it shall fall off alone;
If it were sooner healed, it would fallen off sooner; but then it shall fallen off alone;
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though sorrow be in the evening, yet joy shall come in the morning; because the anger of God never lasteth but for a while;
though sorrow be in the evening, yet joy shall come in the morning; Because the anger of God never lasteth but for a while;
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and the reason is given Mica 7. 8. for mercy pleaseth him: take him alwayes when he is angry with his children,
and the reason is given Mica 7. 8. for mercy Pleases him: take him always when he is angry with his children,
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and there is but a short brunt of it, his constant course is otherwise, for mercy pleaseth him: now that which a man delights in hee will bee doing long, hee can hardly be taken off from it:
and there is but a short brunt of it, his constant course is otherwise, for mercy Pleases him: now that which a man delights in he will be doing long, he can hardly be taken off from it:
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as if it grieved him to doe otherwise:
as if it grieved him to do otherwise:
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when therefore it is long I say, it is per accidens, as when thy heart is harder than ordinary;
when Therefore it is long I say, it is per Accidents, as when thy heart is harder than ordinary;
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for some are more stubborne than others.
for Some Are more stubborn than Others.
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Ah, but thou wilt say, this of mine is a great affliction, and I know not how it should be helped,
Ah, but thou wilt say, this of mine is a great affliction, and I know not how it should be helped,
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unlesse the LORD should worke miracles. It may be it is so; and indeed when God will send an affliction, all the world cannot keepe it off.
unless the LORD should work Miracles. It may be it is so; and indeed when God will send an affliction, all the world cannot keep it off.
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In Zach. 1. there were foure hornes, did beset the children of Israel to afflict them,
In Zach 1. there were foure horns, did beset the children of Israel to afflict them,
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so as which way soever they went and would have fled, one would have met them,
so as which Way soever they went and would have fled, one would have met them,
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whether to the East or to the West, &c. no way left to escape, no evasion;
whither to the East or to the West, etc. no Way left to escape, no evasion;
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for when God will afflict, hee will afflict, and there shall be no doore to goe out at;
for when God will afflict, he will afflict, and there shall be no door to go out At;
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else it were not an affliction:
Else it were not an affliction:
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for what matter is it for a man to be in a smoaky house, if he hath a doore to go out at? but yet what do these hornes serve for but to push them home to the Lord? and though a man cannot scape them,
for what matter is it for a man to be in a smoky house, if he hath a door to go out At? but yet what do these horns serve for but to push them home to the Lord? and though a man cannot escape them,
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yet there is this comfort, that though those hornes bee as strong as the hornes of an Vnicorne,
yet there is this Comfort, that though those horns be as strong as the horns of an Unicorn,
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so as all the world cannot knock them off, yet when they have pushed them to the Lord,
so as all the world cannot knock them off, yet when they have pushed them to the Lord,
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then the Prophet saw 4 Carpenters, and wherefore came those Carpenters? to knock off every horne,
then the Prophet saw 4 Carpenters, and Wherefore Come those Carpenters? to knock off every horn,
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and to cast them out, so that every nation was frayed away, that was against Iudah; not the Assyrian, not Babylon, nor none of them left:
and to cast them out, so that every Nation was frayed away, that was against Iudah; not the assyrian, not Babylon, nor none of them left:
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so that as when God will afflict a man, nothing can hinder him, so also when the Lord will scatter the affliction againe,
so that as when God will afflict a man, nothing can hinder him, so also when the Lord will scatter the affliction again,
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and will raise a man, nothing shall hinder neither, he will do it be it never so great. Be not discouraged then:
and will raise a man, nothing shall hinder neither, he will do it be it never so great. Be not discouraged then:
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what though the storme grow great and violent? one word of his mouth will allay and still both stormes and windes, as in Mar. 5. one word did it:
what though the storm grow great and violent? one word of his Mouth will allay and still both storms and winds, as in Mar. 5. one word did it:
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so take the most grievous disease that thou hast long lyen under, and which thou think oft thou shalt never recover,
so take the most grievous disease that thou hast long lyen under, and which thou think oft thou shalt never recover,
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yet one word will rebuke it:
yet one word will rebuke it:
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take the worst and bitterest and powerfullest enemy of the Church, such as Haman, if God speake but a word to him,
take the worst and Bitterest and Powerfullest enemy of the Church, such as Haman, if God speak but a word to him,
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as he did to Laban, hurt not this man, he cannot hurt thee; one word of the Lord Iesus tames them all; only bring faith with thee.
as he did to Laban, hurt not this man, he cannot hurt thee; one word of the Lord Iesus tames them all; only bring faith with thee.
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Mark. 4. 40, 41. In the great storme, why did you feare, oh, you of little faith, (faith Christ to his Disciples,Mark. 4. 40, 41. In the great storm, why did you Fear, o, you of little faith, (faith christ to his Disciples,
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when they were so exceedingly troubled) as if he had said;
when they were so exceedingly troubled) as if he had said;
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it is not the greatnesse of this storme that breeds this feare, but the littlenes of your faith.
it is not the greatness of this storm that breeds this Fear, but the littleness of your faith.
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So when all the people murmured at the red Sea, what was the reason that Moses was quiet all that while when they murmured? Stay (saith he) a while, and you shall see the salvation of God:
So when all the people murmured At the read Sea, what was the reason that Moses was quiet all that while when they murmured? Stay (Says he) a while, and you shall see the salvation of God:
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the reason of the difference was, Moses believed, they did not.
the reason of the difference was, Moses believed, they did not.
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So as the trouble comes not from the greatnesse of the affliction, but the littlenesse of your faith:
So as the trouble comes not from the greatness of the affliction, but the littleness of your faith:
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when therefore afflictions shall come, be not, be not discouraged, lose not your selves, but possesse your selves with patience:
when Therefore afflictions shall come, be not, be not discouraged, loose not your selves, but possess your selves with patience:
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keepe this as a sure conclusion against all objections, that God will be mercifull to his people.
keep this as a sure conclusion against all objections, that God will be merciful to his people.
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I• the Lord then so full of pitie and bowells to his owne people? Learn thou to come to the Lord, when you have offended him:
I• the Lord then so full of pity and bowels to his own people? Learn thou to come to the Lord, when you have offended him:
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If indeed God had so hard an heart as would never relent, then when you had sinned, you might goe some whither else for comfort;
If indeed God had so hard an heart as would never relent, then when you had sinned, you might go Some whither Else for Comfort;
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but now come againe unto the Lord, as being assured of good successe:
but now come again unto the Lord, as being assured of good success:
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this use wee see made of it by Samuel in the like case to the people of Israel. 1 Sam. 12. When the people had committed that great sinne, wherein as he told them, they had not onely cast away him, but the Lord;
this use we see made of it by Samuel in the like case to the people of Israel. 1 Sam. 12. When the people had committed that great sin, wherein as he told them, they had not only cast away him, but the Lord;
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and God had declared his wrath against them in storms from heaven, in the time of the latter harvest: yet at the 20. vers.
and God had declared his wrath against them in storms from heaven, in the time of the latter harvest: yet At the 20. vers.
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saith Samuel; Feare not, ye have done all this wickednes, yet turne not aside from following the Lord;
Says Samuel; fear not, you have done all this wickedness, yet turn not aside from following the Lord;
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and he giveth two reasons. 1. Because all other things they would go to, would not profit them, they were vaine. Secondly, because that the LORD will not forsake his people for his great Name sake,
and he gives two Reasons. 1. Because all other things they would go to, would not profit them, they were vain. Secondly, Because that the LORD will not forsake his people for his great Name sake,
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because it hath pleased him to make you his people; Because it hath pleased him to make you his people;
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as if he had said, I would not have you lessen the sinne, seeke out excuses (as indeed that is our fault in such cases) no, that is not the way, you have committed a monstrous transgression,
as if he had said, I would not have you lessen the sin, seek out excuses (as indeed that is our fault in such cases) no, that is not the Way, you have committed a monstrous Transgression,
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yet forsake not the Lord. Samuel said this, because that which keepes men off from the Lord is discouragement;
yet forsake not the Lord. Samuel said this, Because that which keeps men off from the Lord is discouragement;
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for many a man, if hee had (it may bee) a voyce from Heaven that would assure him,
for many a man, if he had (it may be) a voice from Heaven that would assure him,
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if he came in, his sinnes would be pardoned; I doe not think but they would come in though they love their sinnes well:
if he Come in, his Sins would be pardoned; I do not think but they would come in though they love their Sins well:
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But the maine thing that keepes them off, is, men doe not thinke God so ready to receive and pardon them.
But the main thing that keeps them off, is, men do not think God so ready to receive and pardon them.
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Now therefore (saith Samuel) you are his people, and the LORD cannot forsake his owne, let a man have a child of his owne even when it is young and troublesome,
Now Therefore (Says Samuel) you Are his people, and the LORD cannot forsake his own, let a man have a child of his own even when it is young and troublesome,
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and nothing pleasant in it, yet because it is his owne, his affections will not off from it,
and nothing pleasant in it, yet Because it is his own, his affections will not off from it,
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yea his affections will hold on, although when it is growne up, it provokes him an hundred times, because it is his own.
yea his affections will hold on, although when it is grown up, it provokes him an hundred times, Because it is his own.
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Now if they should aske how it comes to passe that they are his? Samuel tels them,
Now if they should ask how it comes to pass that they Are his? Samuel tells them,
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because it pleased him to make you his people; there is no other reason can be given of it:
Because it pleased him to make you his people; there is no other reason can be given of it:
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so that if any of the children of God looking upon all the world lying in wickednesse,
so that if any of the children of God looking upon all the world lying in wickedness,
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and should aske the reason why I should be in this good condition rather then they, there is no other than that it pleased GOD to make him so, GOD loves for no merits, which should teach us to looke out of our selves, lesse into our hearts in this case,
and should ask the reason why I should be in this good condition rather then they, there is no other than that it pleased GOD to make him so, GOD loves for no merits, which should teach us to look out of our selves, less into our hearts in this case,
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and more to the Attributes of GOD, to returne in Ier. 3. GOD saies there, it is true indeed, that if you come to any man in the world when his wife hath played the harlot, will he receive her againe? no, a mans heart in this case cannot relent, he hath not mercy enough, his heart is too narrow, But thou hast played the harlot many a time,
and more to the Attributes of GOD, to return in Jeremiah 3. GOD Says there, it is true indeed, that if you come to any man in the world when his wife hath played the harlot, will he receive her again? no, a men heart in this case cannot relent, he hath not mercy enough, his heart is too narrow, But thou hast played the harlot many a time,
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yet returne to me, saith GOD;yet return to me, Says GOD;
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for looke how much larger GODS heart is then a mans, so much larger are his mercies.
for look how much larger GOD'S heart is then a men, so much larger Are his Mercies.
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If GOD bee thus exceeding mercifull and pitifull, this should leade men to repentance:
If GOD be thus exceeding merciful and pitiful, this should lead men to Repentance:
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there is that in the thing that leades you, so Romans 2. 4. when either GOD expresseth his mercies towards us by his behaviour and mercifull dealings with us,
there is that in the thing that leads you, so Romans 2. 4. when either GOD Expresses his Mercies towards us by his behaviour and merciful dealings with us,
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or causeth his Ministers to offer mercies unto us, it leades to repentance. It hath indeed a contrary effect almost in all in the world;
or Causes his Ministers to offer Mercies unto us, it leads to Repentance. It hath indeed a contrary Effect almost in all in the world;
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for whom doe not GODS mercies leade from him rather then to him? but take heed lest you turne the grace of GOD into wantonnesse, which yet men ordinarily do.
for whom do not GOD'S Mercies lead from him rather then to him? but take heed lest you turn the grace of GOD into wantonness, which yet men ordinarily do.
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The more favour, the more meanes they have enjoyed, the more wanton they grow, that is, the more bold, losing their respect to GOD;
The more favour, the more means they have enjoyed, the more wanton they grow, that is, the more bold, losing their respect to GOD;
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even as a child is apt to doe when his father carries himselfe kind towards him, hee cannot beare it, he hath not the discretion to consider, that it should leade him to obedience, but growes bold and wanton.
even as a child is apt to do when his father carries himself kind towards him, he cannot bear it, he hath not the discretion to Consider, that it should lead him to Obedience, but grows bold and wanton.
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And you should also make this use of mercies, that the meditations of them should stirre up your hearts to a more kindly sorrow for your sinnes, to thinke that you have deserved to be cut off long agoe,
And you should also make this use of Mercies, that the meditations of them should stir up your hearts to a more kindly sorrow for your Sins, to think that you have deserved to be Cut off long ago,
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and that you have committed such sinnes, for which many are in hell long since. God expects this at your hands;
and that you have committed such Sins, for which many Are in hell long since. God expects this At your hands;
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and let us make this use of it in these dayes of humiliation, the maine worke whereof is to humble your selves;
and let us make this use of it in these days of humiliation, the main work whereof is to humble your selves;
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and we are to labour to humble you, not only by denouncing Gods judgements, but by expressions of his mercies also.
and we Are to labour to humble you, not only by denouncing God's Judgments, but by expressions of his Mercies also.
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A digression (concerning Fasting) to the occasion.
A digression (Concerning Fasting) to the occasion.
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THere is a double manner of doing this duty, one wholly publike, which should bee from morning till night in publike by the whole land, that al together might confesse and humble themselves for the sinnes of it; which is more extraordinary.
THere is a double manner of doing this duty, one wholly public, which should be from morning till night in public by the Whole land, that all together might confess and humble themselves for the Sins of it; which is more extraordinary.
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But secondly, as for these dayes which are kept from weeke to weeke thus, it is well ordered, that the time is so limited for these publike exercises, But secondly, as for these days which Are kept from Week to Week thus, it is well ordered, that the time is so limited for these public exercises,
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as that there is time left for the private: for the businesse of particular humiliation goes forward better then;
as that there is time left for the private: for the business of particular humiliation Goes forward better then;
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and these publicke exercises tend but to that end, and what is the meanes without the end be attained? that is, that every man should mourne apart:
and these public exercises tend but to that end, and what is the means without the end be attained? that is, that every man should mourn apart:
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so Zach. 12. when it was a businesse of mourning, every family did it apart, and the wives apart: the wife and the husband are the nearest,
so Zach 12. when it was a business of mourning, every family did it apart, and the wives apart: the wife and the husband Are the nearest,
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and if any should be together, one would thinke they should; and yet they must be then apart:
and if any should be together, one would think they should; and yet they must be then apart:
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and the reason is, because nothing humbleth so much as particular sinnes, those wound the heart, which in publick are not so much confessed, but in generall onely;
and the reason is, Because nothing Humbleth so much as particular Sins, those wound the heart, which in public Are not so much confessed, but in general only;
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but when you are every one in private, then you may consider what your lusts, your actions have beene, and the circumstances of them;
but when you Are every one in private, then you may Consider what your Lustiest, your actions have been, and the Circumstances of them;
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then you may search your hearts and wayes, looke backe and reflect upon your selves; and that is the maine businesse and duties of these dayes.
then you may search your hearts and ways, look back and reflect upon your selves; and that is the main business and duties of these days.
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Some of you it may bee, will say;
some of you it may be, will say;
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I know not how to spend my time in private, when I am from the Church:
I know not how to spend my time in private, when I am from the Church:
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but consider, hast thou not committed many sinnes? consider them, canst thou not speake and confesse them? and say, Lord I confesse I have fallen backe into this againe and againe.
but Consider, hast thou not committed many Sins? Consider them, Canst thou not speak and confess them? and say, Lord I confess I have fallen back into this again and again.
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But secondly when you have done this, seeke reconciliation and beg it earnestly, which the heart will doe when it is touched with the sence of sinne,
But secondly when you have done this, seek reconciliation and beg it earnestly, which the heart will do when it is touched with the sense of sin,
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and the enumeration of them will worke your hearts to it; when you see the multitudes, the circumstances, the aggravations of them;
and the enumeration of them will work your hearts to it; when you see the Multitudes, the Circumstances, the aggravations of them;
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and because this is the greatest of all your requests, therefore you must be the most earnest in it;
and Because this is the greatest of all your requests, Therefore you must be the most earnest in it;
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and therefore God doth purposely with-hold assurance often, to teach men, what it is to be reconciled to him;
and Therefore God does purposely withhold assurance often, to teach men, what it is to be reconciled to him;
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and fasting serves to intend your prayers, that they may be the more earnest.
and fasting serves to intend your Prayers, that they may be the more earnest.
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Thirdly renew your covenants also, consider what sinnes you are most inclined to, and what occasions draw you most to those sinnes, and vow against them.
Thirdly renew your Covenants also, Consider what Sins you Are most inclined to, and what occasions draw you most to those Sins, and Voelli against them.
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Consider what good duties you have slighted most, and that your hearts are most apt to faile in; and promise better obedience.
Consider what good duties you have slighted most, and that your hearts Are most apt to fail in; and promise better Obedience.
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Fourthly, not only make a promise, but labour to bring your hearts to be willing to leave those sins in good earnest, and to performe those duties;
Fourthly, not only make a promise, but labour to bring your hearts to be willing to leave those Sins in good earnest, and to perform those duties;
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and when the heart is strongly byassed any way, it is hard to alter it, it is no easie matter to get an inward willingnesse;
and when the heart is strongly biased any Way, it is hard to altar it, it is no easy matter to get an inward willingness;
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you must therfore have much reasoning with your hearts to bring them to it.
you must Therefore have much reasoning with your hearts to bring them to it.
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Fiftly, when they are brought into a good temper, they are easily subject to be distempered again;
Fifty, when they Are brought into a good temper, they Are Easily Subject to be distempered again;
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our affections shoote too far into worldly businesses:
our affections shoot too Far into worldly businesses:
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your love, your feare, your griefe is subject to be too much in something, and it is not easie to bring the soule backe againe;
your love, your Fear, your grief is Subject to be too much in something, and it is not easy to bring the soul back again;
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you must therefore take a great deale of paines with your hearts.
you must Therefore take a great deal of pains with your hearts.
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That which is said of Ministers, fullones animarum, fullers of mens soules, that is every man now to be himselfe, to wash out the staines of his heart,
That which is said of Ministers, fullones animarum, Fullers of men's Souls, that is every man now to be himself, to wash out the stains of his heart,
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and to make his soule whiter, as it is, Dan. 11. and that will move GOD either not to bring afflictions, or to remove them:
and to make his soul Whiter, as it is, Dan. 11. and that will move GOD either not to bring afflictions, or to remove them:
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and therefore clense your hearts from all pollution of flesh and spirit, and know that to get staines of a deepe dye out will cost a great deale of paines, you must scoure till your soules ake againe,
and Therefore cleanse your hearts from all pollution of Flesh and Spirit, and know that to get stains of a deep die out will cost a great deal of pains, you must scour till your Souls ache again,
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and though it cause the skinne to come off, and if you do the worke your selves thus,
and though it cause the skin to come off, and if you do the work your selves thus,
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and plow your owne hearts, GOD shall not need to doe it by afflictions;
and blow your own hearts, GOD shall not need to do it by afflictions;
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therefore doe it, and give not over till you have done it, and have brought your hearts to be throughly humbled for them,
Therefore do it, and give not over till you have done it, and have brought your hearts to be thoroughly humbled for them,
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for that is a great meanes to doe it.
for that is a great means to do it.
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What else is the meaning of that in Iames 4. Cleanse your hearts yee sinners, &c. but how should we doe it, would some say? afflict your selves and mourne, and let your laughter be turned into mourning:
What Else is the meaning of that in James 4. Cleanse your hearts ye Sinners, etc. but how should we do it, would Some say? afflict your selves and mourn, and let your laughter be turned into mourning:
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bee content to sit alone, get out of company, and not to take your former liberties,
be content to fit alone, get out of company, and not to take your former Liberties,
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and mourne and humble your selves, and doe it constantly: for it is not bowing downe the head for a day, which God regards;
and mourn and humble your selves, and do it constantly: for it is not bowing down the head for a day, which God regards;
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but let sorrow abide in your hearts; It is continuance that God regards:
but let sorrow abide in your hearts; It is Continuance that God regards:
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doe it, and doe it to purpose, for the want of this, is the reason of the coldnesse and remisnesse in our profession;
do it, and do it to purpose, for the want of this, is the reason of the coldness and remissness in our profession;
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namely, that we are not throughly and constantly humbled, it is the ground of every grace and the growth of it:
namely, that we Are not thoroughly and constantly humbled, it is the ground of every grace and the growth of it:
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What seed is sowne in a heart broken in pieces, thrives and prospers, but all instructions falling upon an heart not broken will bring forth no fruit.
What seed is sown in a heart broken in Pieces, thrives and prospers, but all instructions falling upon an heart not broken will bring forth no fruit.
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If you were humbled, wee should find wonderfull fruit of our Ministery.
If you were humbled, we should find wonderful fruit of our Ministry.
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Doe this therefore but one day, and you will be the fitter for it the next:
Do this Therefore but one day, and you will be the fitter for it the next:
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Sorrow should be as a spring that runs a long constantly from day to day. The sorrowes of many are but as land-flouds;
Sorrow should be as a spring that runs a long constantly from day to day. The sorrows of many Are but as land-floods;
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and take heed that the continuance of this duty from weeke to weeke, make you not slacken your course herein, suffer not your hands to faint.
and take heed that the Continuance of this duty from Week to Week, make you not slacken your course herein, suffer not your hands to faint.
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When these duties are new, you are apt to do much; but when a while continued, to bee perfunctory in them.
When these duties Are new, you Are apt to do much; but when a while continued, to be perfunctory in them.
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And let not any man complaine that he loseth a daies work;
And let not any man complain that he loses a days work;
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for is there any work so necessary, as the salvation of the soule? Neither complaine, that a daies study is lost,
for is there any work so necessary, as the salvation of the soul? Neither complain, that a days study is lost,
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for is there any excellency to the saving Image of God stampt on the heart?
for is there any excellency to the Saving Image of God stamped on the heart?
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Wee are hence to be exhorted to chuse the Lord for our God, when you heare hee is so mercifull a God;
we Are hence to be exhorted to choose the Lord for our God, when you hear he is so merciful a God;
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for no man ever served the Lord, but he first made choyce of him to be his Master.
for no man ever served the Lord, but he First made choice of him to be his Master.
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Every man when he comes to yeares of discretion, and to be master of himselfe, adviseth with himselfe what course he should take,
Every man when he comes to Years of discretion, and to be master of himself, adviseth with himself what course he should take,
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whether he should serve God or the world. Now all the Saints of God have made this distinct choyce;
whither he should serve God or the world. Now all the Saints of God have made this distinct choice;
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we will serve the Lord, and goe to no other.
we will serve the Lord, and go to no other.
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Moses when both stood before him, the pleasures of Aegypt on the one hand, and God and his people with their afflictions on the other, hee chose the latter before the former, Heb. 11. 25. So David sayth he did, I have chosen the way of truth, thy Iudgements have I laid before mee, Psal. 119. 30. for to chuse, is, Moses when both stood before him, the pleasures of Egypt on the one hand, and God and his people with their afflictions on the other, he chosen the latter before the former, Hebrew 11. 25. So David say he did, I have chosen the Way of truth, thy Judgments have I laid before me, Psalm 119. 30. for to choose, is,
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when a thing lyes before a man, and hee considers and takes it. So Ioshua, I and my house will serve the Lord.
when a thing lies before a man, and he considers and Takes it. So Ioshua, I and my house will serve the Lord.
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Now I exhort you, that seeing you are to make some choyce, that seeing God is such a God,
Now I exhort you, that seeing you Are to make Some choice, that seeing God is such a God,
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so exceeding mercifull, that you would make this choyce, let him be your God;
so exceeding merciful, that you would make this choice, let him be your God;
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for what moves a man to make choyce of one course of life rather then another? the ground of it is some happinesse that he seekes:
for what moves a man to make choice of one course of life rather then Another? the ground of it is Some happiness that he seeks:
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when men consider what makes most for their happinesse, that they will chuse.
when men Consider what makes most for their happiness, that they will choose.
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Now if men were perswaded that to chuse God were the best way for happinesse, they could not but chuse him;
Now if men were persuaded that to choose God were the best Way for happiness, they could not but choose him;
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and surely if God be so exceeding kind and mercifull a God, their chiefest happinesse cannot but be found in him alone;
and surely if God be so exceeding kind and merciful a God, their chiefest happiness cannot but be found in him alone;
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and surely there is no husband, no friend so loving as he, no father so kind as he, so tender hearted;
and surely there is no husband, no friend so loving as he, no father so kind as he, so tender hearted;
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he goes beyond all the sonnes of men, for love and tendernesse and kindnesse:
he Goes beyond all the Sons of men, for love and tenderness and kindness:
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for if there be any kindnesse in any man or woman, the Lord hath put it in him.
for if there be any kindness in any man or woman, the Lord hath put it in him.
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That naturall NONLATINALPHABET and affection in Parents, &c. is not a drop to that Ocean, not as a beame to the Sunne, to what is in him;
That natural and affection in Parents, etc. is not a drop to that Ocean, not as a beam to the Sun, to what is in him;
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And if the kindnesse in them be an excellency, then surely it is in him;
And if the kindness in them be an excellency, then surely it is in him;
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And if the Lord hath commanded us to be amiable, and full of bowells and goodnesse,
And if the Lord hath commanded us to be amiable, and full of bowels and Goodness,
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and easie to be entreated, as being a part of that his image, and that holy frame of heart which ought to be in us, is it not then much more in himselfe? but that I may not urge a bare exhortation without some reason; and easy to be entreated, as being a part of that his image, and that holy frame of heart which ought to be in us, is it not then much more in himself? but that I may not urge a bore exhortation without Some reason;
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Consider how mercifull the Lord hath beene to us, and how gracious he is to them that make choyce of him:
Consider how merciful the Lord hath been to us, and how gracious he is to them that make choice of him:
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for first hee giveth them the comfort of his presence, and there is no comfort like that.
for First he gives them the Comfort of his presence, and there is no Comfort like that.
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For joy and comfort is nothing else but the agreeablenesse of a thing to a mans minde, applicatio convenientis convenienti: Now there is nothing that better agreeth with mans minde then the presence and face of God;
For joy and Comfort is nothing Else but the agreeableness of a thing to a men mind, Applicatio convenientis convenienti: Now there is nothing that better agreeth with men mind then the presence and face of God;
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for lusts and pleasures are the diseases of the soule, and the pleasures that agree to them, are the destruction of it.
for Lustiest and pleasures Are the diseases of the soul, and the pleasures that agree to them, Are the destruction of it.
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Besides, when thou art reconciled to him, thou art out of all debt and danger, he will set thy soule at rest, that was rest lesse before;
Beside, when thou art reconciled to him, thou art out of all debt and danger, he will Set thy soul At rest, that was rest less before;
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And besides when thou hast the Lord to be thy God, thou hast one to whom thou maiest goe,
And beside when thou hast the Lord to be thy God, thou hast one to whom thou Mayest go,
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and unbosome thy selfe, to advise withall, when thou canst not g•• to any in the world;
and unbosom thy self, to Advice withal, when thou Canst not g•• to any in the world;
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one thou maist fetch comfort from, when thou seest no comfort any where else;
one thou Mayest fetch Comfort from, when thou See no Comfort any where Else;
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thou maist runne to him as to a refuge, when thou art overwhelmed with oppositions, slanders and ill reports;
thou Mayest run to him as to a refuge, when thou art overwhelmed with oppositions, slanders and ill reports;
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and besides all this, and the glory which we shall have in heaven, consider what there is that thy heart can desire, that hee will not doe for thee;
and beside all this, and the glory which we shall have in heaven, Consider what there is that thy heart can desire, that he will not do for thee;
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If thou hast any businesse to doe, God will doe it better for thee, then thou canst for thy selfe, the Lord workes all our workes in us,
If thou hast any business to do, God will do it better for thee, then thou Canst for thy self, the Lord works all our works in us,
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and for us, Esay 26. 12. Art thou a Scholler, and hast studies to bring to perfection? a Tradesman, and for us, Isaiah 26. 12. Art thou a Scholar, and hast studies to bring to perfection? a Tradesman,
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and hast enterprises to bring to passe? art in straights? he will be entreated of thee to doe all for thee,
and hast enterprises to bring to pass? art in straights? he will be entreated of thee to do all for thee,
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if thou go to him, and hee will bring it better to passe then thou canst with all thy policie.
if thou go to him, and he will bring it better to pass then thou Canst with all thy policy.
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Againe, Art thou fallen into poverty, into sicknes, into disgrace? thou shalt finde him exceeding kind,
Again, Art thou fallen into poverty, into sickness, into disgrace? thou shalt find him exceeding kind,
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when thou art sicke, he will be carefull and watchfull over thee, this David acknowledges, Psal. 31. 7. I will be glad and rejoice in thy mercy,
when thou art sick, he will be careful and watchful over thee, this David acknowledges, Psalm 31. 7. I will be glad and rejoice in thy mercy,
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for thou hast considered my trouble, and hast knowne my soule in adversities: for thou hast considered my trouble, and hast known my soul in adversities:
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When others overlook and forget thee in adversity, as the Butler did Ioseph, he will not, but take care of thee.
When Others overlook and forget thee in adversity, as the Butler did Ioseph, he will not, but take care of thee.
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Againe, if thou beest persecuted, and hast enemies to deale with (as who hath not that liveth godlily? so that (as David saith of himselfe) My soule is among Lions;
Again, if thou Best persecuted, and hast enemies to deal with (as who hath not that lives godlily? so that (as David Says of himself) My soul is among Lions;
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yet thou shalt find God stand by thee, as he did by S. Paul, to del ver thee out of the mouth of those Lions:
yet thou shalt find God stand by thee, as he did by S. Paul, to deal for thee out of the Mouth of those Lions:
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thou shalt finde him to bee as a Rocke, as a place of defence, to shield thee against them and all their incursions,
thou shalt find him to be as a Rock, as a place of defence, to shield thee against them and all their incursions,
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so that all their plots and malice shall not hurt thee. David had often tryall of God in this.
so that all their plots and malice shall not hurt thee. David had often trial of God in this.
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Againe, if thou doest want any thing, he hath promised to grant whatsoever thou shalt aske.
Again, if thou dost want any thing, he hath promised to grant whatsoever thou shalt ask.
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But if thou shalt say, I provoke him day by day;
But if thou shalt say, I provoke him day by day;
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yet know that he is exceeding kinde, and will passe by many infirmities, for hee knowes whereof we are made;
yet know that he is exceeding kind, and will pass by many infirmities, for he knows whereof we Are made;
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one ill turne causeth not him, as it doth men, to forget what was done before, the Lord keepeth for us the sure mercies of David, that is, such mercies that the Lord shewed David, and not to him only,
one ill turn Causes not him, as it does men, to forget what was done before, the Lord Keepeth for us the sure Mercies of David, that is, such Mercies that the Lord showed David, and not to him only,
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but to all his posterity, so as he will not only be a God to thee,
but to all his posterity, so as he will not only be a God to thee,
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whilst living, but when thou art dead, to thy seed also. Such a God you shall finde him;
while living, but when thou art dead, to thy seed also. Such a God you shall find him;
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therefore take him for your God and for your husband. If men knew him they would chuse him;
Therefore take him for your God and for your husband. If men knew him they would choose him;
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as Saint Paul said to Agrippa, I would that thou wert altogether as I, that is,
as Saint Paul said to Agrippa, I would that thou Wertenberg altogether as I, that is,
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if thou didst know him as I doe, and his service, thou wouldest not be halfe a Christian, but one al together:
if thou didst know him as I do, and his service, thou Wouldst not be half a Christian, but one all together:
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doe but try if thou likest not his service, thou mayest leave it.
do but try if thou likest not his service, thou Mayest leave it.
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But the Saints who have experience of both conditions, holding out may be an argument of his kindnesse unto all his:
But the Saints who have experience of both conditions, holding out may be an argument of his kindness unto all his:
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and this also should move us to chuse him for our master.
and this also should move us to choose him for our master.
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As the other use was to those without to chuse the Lord, so this use is to all those that are already in the covenant, to exhort them to confirme themselves in their choyce to bee more and more well perswaded of him, that so they may love the Lord more and more, and cleave faster to him.
As the other use was to those without to choose the Lord, so this use is to all those that Are already in the Covenant, to exhort them to confirm themselves in their choice to be more and more well persuaded of him, that so they may love the Lord more and more, and cleave faster to him.
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One that is married may love her husband well, and yet by seeing more and more the excellencies that are in her husband, shee may bee more confirmed in her choyce:
One that is married may love her husband well, and yet by seeing more and more the excellencies that Are in her husband, she may be more confirmed in her choice:
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In all afflictions labour to thinke well of God, and ill of your selves.
In all afflictions labour to think well of God, and ill of your selves.
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This was the praise of David, hee alwayes laboured to extoll God in all, and still hold this conclusion, yet God is good to Israel:
This was the praise of David, he always laboured to extol God in all, and still hold this conclusion, yet God is good to Israel:
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we are apt to faile much this way, we are ready to thinke that God deales hardly with us and his people:
we Are apt to fail much this Way, we Are ready to think that God deals hardly with us and his people:
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but wee must learne to correct this errour, and to have a good conceit of him, to labour to extoll his mercy.
but we must Learn to correct this error, and to have a good conceit of him, to labour to extol his mercy.
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But this we will not doe, till we see these two things: First Gods exceeding great kindnesse: Secondly, our exceeding rebellions:
But this we will not do, till we see these two things: First God's exceeding great kindness: Secondly, our exceeding rebellions:
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you looke onely to Gods dealings, and so are ready to thinke that God hath dealt hardly with you,
you look only to God's dealings, and so Are ready to think that God hath dealt hardly with you,
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but never thinke how abominable your carriages have beene to him.
but never think how abominable your carriages have been to him.
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But learne to think, that however he is a God full of bowels even in your worst condition,
But Learn to think, that however he is a God full of bowels even in your worst condition,
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and that you have deserved worse at his hands, that he is exceeding kinde: labour to thinke of this for your selves and also for the Church.
and that you have deserved Worse At his hands, that he is exceeding kind: labour to think of this for your selves and also for the Church.
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God hath beene mercifull to it in all ages, and is so still;
God hath been merciful to it in all ages, and is so still;
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so he saith, I have beene her habitation (that is, a house for the Church to dwell safely in) from one generation to another, from Abrahams time to the time they were in Aegypt, and there I was their habitation,
so he Says, I have been her habitation (that is, a house for the Church to dwell safely in) from one generation to Another, from Abrahams time to the time they were in Egypt, and there I was their habitation,
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and so in the wildernesse, and so in all the times under the Iudges, and so to our times, look on the Church when it was in the worst condition, take the Church of God,
and so in the Wilderness, and so in all the times under the Judges, and so to our times, look on the Church when it was in the worst condition, take the Church of God,
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even when it deemed to bee cut off, as in that great massacre in France, yet then was the Lord an habitation to it, a company was kept alive, that grew greater than the former.
even when it deemed to be Cut off, as in that great massacre in France, yet then was the Lord an habitation to it, a company was kept alive, that grew greater than the former.
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So the Church in Queen Maries time, he suffered the storme to overtake them a little,
So the Church in Queen Mary's time, he suffered the storm to overtake them a little,
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but it was soone blowen over, he was an habitation to keep off the storm from destroying them,
but it was soon blown over, he was an habitation to keep off the storm from destroying them,
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and so he hath been, and will be to Bohemia and the Palatinate, but so he hath beene found to be to our Church above all the rest,
and so he hath been, and will be to Bohemia and the Palatinate, but so he hath been found to be to our Church above all the rest,
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for our Nation hath beene like Gideons Fleece; when all others about us, have beene wet and wallowed in bloud, we have been dry:
for our nation hath been like Gideons Fleece; when all Others about us, have been wet and wallowed in blood, we have been dry:
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therfore labour to see how good God is, and how base we are, and take heed of abusing his kindnesse,
Therefore labour to see how good God is, and how base we Are, and take heed of abusing his kindness,
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lest he make this Nation wet with bloud, when all others shall be dry, and we come to have warre,
lest he make this nation wet with blood, when all Others shall be dry, and we come to have war,
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when all the rest have peace:
when all the rest have peace:
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the way to continue his favours is to remember them, and to humble our selves before him in thankfullnesse. Thus much of this Doctrine.
the Way to continue his favours is to Remember them, and to humble our selves before him in thankfulness. Thus much of this Doctrine.
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The next may be this third Doctrine:
The next may be this third Doctrine:
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The Lords Name is called upon his people, that is, they are called by his Name: The lords Name is called upon his people, that is, they Are called by his Name:
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for the opening of this point, we must know first, that it is the Lord that putteth his name upon them;
for the opening of this point, we must know First, that it is the Lord that putteth his name upon them;
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for who durst take this honour, but those upon whom the Lord himselfe pleaseth to bestow it? this is no small thing;
for who durst take this honour, but those upon whom the Lord himself Pleases to bestow it? this is no small thing;
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where God puts his name, it brings something with it.
where God puts his name, it brings something with it.
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So as secondly, it is not an emptie title, Titulus sine re, but there is a reality in it;
So as secondly, it is not an empty title, Titulus sine re, but there is a reality in it;
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for where God gives his Name to any man or people, there he bestowes himselfe,
for where God gives his Name to any man or people, there he bestows himself,
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and all he hath is theirs, because they are Gods, 1 Cor. 3. ult. As an husband when hee bestowes his name upon his wife,
and all he hath is theirs, Because they Are God's, 1 Cor. 3. ult. As an husband when he bestows his name upon his wife,
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then he also giveth himselfe to her.
then he also gives himself to her.
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Now in the Scripture the Lords name and the Lord himselfe are put one for another,
Now in the Scripture the lords name and the Lord himself Are put one for Another,
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so that it is no small priviledge to have the Lords Name called upon us. And to open this further;
so that it is no small privilege to have the lords Name called upon us. And to open this further;
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let us consider, who they are yet that are called by anothers name amongst men. First, wives are called by the name of their husbands.
let us Consider, who they Are yet that Are called by another's name among men. First, wives Are called by the name of their Husbands.
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Secondly, children by the name of their Parents. Thirdly, Temples are called by their names to whom they are dedicated.
Secondly, children by the name of their Parents. Thirdly, Temples Are called by their names to whom they Are dedicated.
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Lastly, they that addict themselves to some man to follow his opinion, are called by his name.
Lastly, they that addict themselves to Some man to follow his opinion, Are called by his name.
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As the Platonists, Aristotelians, Ramists, &c. from their masters.
As the Platonists, Aristotelians, Ramists, etc. from their Masters.
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In the same respects, those that are called by Gods Name are such as are married to him,
In the same respects, those that Are called by God's Name Are such as Are married to him,
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and that are borne of him (for they are his children) and all such as are his Temples dedicated to his service.
and that Are born of him (for they Are his children) and all such as Are his Temples dedicated to his service.
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Lastly, all such as are addicted to follow him;
Lastly, all such as Are addicted to follow him;
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as Ioshua was, who said, I and my house will serve the Lord, and as Iacob was, thou shalt be my God, and I will serve thee;
as Ioshua was, who said, I and my house will serve the Lord, and as Iacob was, thou shalt be my God, and I will serve thee;
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all these are called by the name of the Lord, and the Lord is called by their names:
all these Are called by the name of the Lord, and the Lord is called by their names:
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so he is called the God of Abraham, Isaac and Iacob, &c. so that it s••mes that there is (as it were) a certaine match betweene them, a mutuall agreement and relation,
so he is called the God of Abraham, Isaac and Iacob, etc. so that it s••mes that there is (as it were) a certain match between them, a mutual agreement and Relation,
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as there is betweene a husband and a wife, a father and a sonne;
as there is between a husband and a wife, a father and a son;
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so if thou beest one who is married to Christ, and hee hath changed thy heart,
so if thou Best one who is married to christ, and he hath changed thy heart,
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and begotten thee anew by his word, and art dedicated to his service as his Temple;
and begotten thee anew by his word, and art dedicated to his service as his Temple;
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then thou art called by his Name.
then thou art called by his Name.
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And the only reason of this is, because he hath chosen thee, there is no other;
And the only reason of this is, Because he hath chosen thee, there is no other;
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when hee cast his eyes upon all the earth, he chose thee out, to have his Name called on thee;
when he cast his eyes upon all the earth, he chosen thee out, to have his Name called on thee;
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as it is said of the Temple at Ierusalem, that he chose that place rather then any other, to put his Name there:
as it is said of the Temple At Ierusalem, that he chosen that place rather then any other, to put his Name there:
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and there is the same reason why his Name is called upon a whole Church; as when he looked on Europe, he chose out the reformed Churches to put his Name there;
and there is the same reason why his Name is called upon a Whole Church; as when he looked on Europe, he chosen out the reformed Churches to put his Name there;
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and where the Lord puts his name, there he dwels, so as the one is put for the other, either to say, he chose a place to dwell in,
and where the Lord puts his name, there he dwells, so as the one is put for the other, either to say, he chosen a place to dwell in,
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or that his name is called upon it, they are all one.
or that his name is called upon it, they Are all one.
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There are two places where God dwelleth, Isa. 57. 15. Thus saith the high and lofty one that inhabiteth eternity, whose Name is holy, I dwell in the high and holy place, with him also who is of a contrite and humble spirit, &c. The highest heavens and the lowest hearts are Gods chiefest dwelling places.
There Are two places where God dwells, Isaiah 57. 15. Thus Says the high and lofty one that Inhabiteth eternity, whose Name is holy, I dwell in the high and holy place, with him also who is of a contrite and humble Spirit, etc. The highest heavens and the lowest hearts Are God's chiefest Dwelling places.
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He hath indeed other places, he dwelleth elsewhere, but in these two he manifesteth a peculiarity of his presence,
He hath indeed other places, he dwells elsewhere, but in these two he manifesteth a peculiarity of his presence,
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and that peculiarity is of the presence of his grace and comfort; for he saith in the same vers.
and that peculiarity is of the presence of his grace and Comfort; for he Says in the same vers.
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to revive the spirit of the humble, and to revive the heart of the contrite ones; to revive the Spirit of the humble, and to revive the heart of the contrite ones;
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hee reveales himselfe to these, and his secrets, which are hid from all the rest, and hee fills their hearts with joy and comfort.
he reveals himself to these, and his secrets, which Are hid from all the rest, and he fills their hearts with joy and Comfort.
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If we be such as beare the Name of God, then let us learne to be obedient unto him, to give up our selves unto him;
If we be such as bear the Name of God, then let us Learn to be obedient unto him, to give up our selves unto him;
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for so much is intimated by this, that we are called by his Name, and therefore we are said in Scripture to bee baptized into the Name of Iesus Christ;
for so much is intimated by this, that we Are called by his Name, and Therefore we Are said in Scripture to be baptised into the Name of Iesus christ;
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that is, we doe by our baptisme professe thus much, that we give our selves to his service;
that is, we do by our Baptism profess thus much, that we give our selves to his service;
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for to beare his Name is to beare our owne names no more, that is, our owne natures no more.
for to bear his Name is to bear our own names no more, that is, our own nature's no more.
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A man that is called by the Name of the Lord is no more sui juris, his owne man:
A man that is called by the Name of the Lord is no more sui Juris, his own man:
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As a man that giveth himselfe to serve another, how much hee serveth himselfe, so much hee wrongeth that man And the reason why a wife leaves her owne name, it is to shew that shee is to give up her selfe to the obedience of her husband, shee is not mistresse of her selfe, not free, shee depends on her husband as the Ivie on the tree, shee hath no root of her owne to rest on, but dependeth on him.
As a man that gives himself to serve Another, how much he serves himself, so much he wrongeth that man And the reason why a wife leaves her own name, it is to show that she is to give up her self to the Obedience of her husband, she is not mistress of her self, not free, she depends on her husband as the Ivy on the tree, she hath no root of her own to rest on, but dependeth on him.
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So wee having taken the Name of the LORD upon us, wee must thinke that wee are no longer free, wee leave our owne names, wee must have no more root of our selves, but of the Lord;
So we having taken the Name of the LORD upon us, we must think that we Are no longer free, we leave our own names, we must have no more root of our selves, but of the Lord;
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we must have no will of our owne, his will must be ours:
we must have no will of our own, his will must be ours:
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therefore, yee that beare the Name of the Lord, let it not bee in profession onely,
Therefore, ye that bear the Name of the Lord, let it not be in profession only,
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but doe that thing which the Name requireth, that is, follow no more your selves but follow GOD.
but do that thing which the Name requires, that is, follow no more your selves but follow GOD.
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A Wife before had the name of her father, but when shee is married, as she leaves that name,
A Wife before had the name of her father, but when she is married, as she leaves that name,
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so she leaves father and mother also to cleave to her husband;
so she leaves father and mother also to cleave to her husband;
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if her Parents command one thing, and her husband another, shee leaves her father and mother and cleaves to her husband:
if her Parents command one thing, and her husband Another, she leaves her father and mother and cleaves to her husband:
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so as leaving father and mother, implies leaving to beare affection to them, in comparison to her husband,
so as leaving father and mother, Implies leaving to bear affection to them, in comparison to her husband,
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and thus must you doe to Christ, as you have it in Luke 14. 26. If thou wouldest bee matched to the Lord, thou must be divorced from all things else in the world, from every thing that is very neare and deare to thee:
and thus must you do to christ, as you have it in Lycia 14. 26. If thou Wouldst be matched to the Lord, thou must be divorced from all things Else in the world, from every thing that is very near and deer to thee:
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father and mother, sonnes and daughters are deare, but you must hate them all for Christs sake,
father and mother, Sons and daughters Are deer, but you must hate them all for Christ sake,
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or you can not be his Disciples: yea, he that is married to the Lord, must hate and deny his owne soule;or you can not be his Disciples: yea, he that is married to the Lord, must hate and deny his own soul;
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when his owne soule desires one thing, and Christ another, he must deny it and be divorced from himselfe,
when his own soul Desires one thing, and christ Another, he must deny it and be divorced from himself,
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and take no roote from himselfe, but from the Lord, because he is able to sustaine him.
and take no root from himself, but from the Lord, Because he is able to sustain him.
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Wives are not bound to destroy themselves for their husbands, but this bond is nearer,
Wives Are not bound to destroy themselves for their Husbands, but this bound is nearer,
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therefore Ephes. 5. 31, 32. this neere conjunction betweene man and wife is made but as a shadow of that betweene Christ and his Church, who is flesh of his flesh, and bone of his bone, verse 30. And as for this cause they leave father and mother, as the Apostle sayes, verse 31. so for this cause must wee leave all to cleave to Christ and bee subject to him, as verse 24. that is, our will must be subject to the Lords.
Therefore Ephesians 5. 31, 32. this near conjunction between man and wife is made but as a shadow of that between christ and his Church, who is Flesh of his Flesh, and bone of his bone, verse 30. And as for this cause they leave father and mother, as the Apostle Says, verse 31. so for this cause must we leave all to cleave to christ and be Subject to him, as verse 24. that is, our will must be Subject to the lords.
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As if thou hast such a journey to go, say, yea but what sayes my husband to it? thus Saint Iames teacheth us to speake, Iam. 4. I will goe into such a City (if God will) so in other businesse, say,
As if thou hast such a journey to go, say, yea but what Says my husband to it? thus Saint James Teaches us to speak, Iam. 4. I will go into such a city (if God will) so in other business, say,
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if the Lord will (to whom I am married) I will doe it, else not:
if the Lord will (to whom I am married) I will do it, Else not:
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and you have reason for it, because Christ loves us as his Spouse and body:
and you have reason for it, Because christ loves us as his Spouse and body:
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by this union we are one flesh with him, yea one spirit, and no man hates his owne flesh, saith the Apostle there;
by this Union we Are one Flesh with him, yea one Spirit, and no man hates his own Flesh, Says the Apostle there;
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though a man hath all the imperfections in his body that may be, soares and biles, &c. yet he hates not his owne flesh,
though a man hath all the imperfections in his body that may be, soars and biles, etc. yet he hates not his own Flesh,
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but laboureth partly to cover those wounds and imperfections, and to heale them, if he can,
but Laboureth partly to cover those wounds and imperfections, and to heal them, if he can,
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for it is his owne body; So doth the Lord love you, if you have taken him to bee your husband;
for it is his own body; So does the Lord love you, if you have taken him to be your husband;
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you have reason therefore never to forsake him.
you have reason Therefore never to forsake him.
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And if any should object and say, I am a sinfull wretch, an unfit match for him;
And if any should Object and say, I am a sinful wretch, an unfit match for him;
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Con sider that yet being his, he will cover your imperfections with his righteousnesse, as a man covers his sores from the view of others;
Con sider that yet being his, he will cover your imperfections with his righteousness, as a man covers his sores from the view of Others;
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and he will wash you from your corruptions.
and he will wash you from your corruptions.
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As if a man have a sore arme, he doth not only cover it, but also washeth it,
As if a man have a soar arm, he does not only cover it, but also washes it,
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and heales it, because it is a member of his. So sayeth the Apostle there, hee hath washed his Church with his owne bloud.
and heals it, Because it is a member of his. So Saith the Apostle there, he hath washed his Church with his own blood.
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And this the Apostle S. Paul calleth a great mystery: as if hee had said, great things are now revealed therein to you, and worth your considering:
And this the Apostle S. Paul calls a great mystery: as if he had said, great things Are now revealed therein to you, and worth your considering:
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why therefore should wee not give up our selves to him? a Wife may object against her husband and say, another ones husband is more wise, more kind,
why Therefore should we not give up our selves to him? a Wife may Object against her husband and say, Another ones husband is more wise, more kind,
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but thou canst say nothing against him.
but thou Canst say nothing against him.
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Consider this, and let it not only be as a notion in your heads, but let it sink down into your hearts:
Consider this, and let it not only be as a notion in your Heads, but let it sink down into your hearts:
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And let the Name of the Lord not onely be upon you, but also in you.
And let the Name of the Lord not only be upon you, but also in you.
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As we have it in Exod. 23. 21. spoken of the Angel that went with them in the wildernesse; my Name is in him.
As we have it in Exod 23. 21. spoken of the Angel that went with them in the Wilderness; my Name is in him.
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My Name is not only upon him, so that he is not only called my Angel, but my Name is also in him, that is, he is so affected as I am, he hates sinne as I doe,
My Name is not only upon him, so that he is not only called my Angel, but my Name is also in him, that is, he is so affected as I am, he hates sin as I do,
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and therefore will punish it in you, and loves what is good as I doe.
and Therefore will Punish it in you, and loves what is good as I do.
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So let the Lords Name bee in you, that is, labour to be of the same mind and disposition that God is of, to have a heart after his heart, to be affected as he is, labour to be thus minded, and you shall be the Glory of the Lord, as the Wife is the glory of her husband, as shee is called, 1 Cor. 11. 7. because when shee behaves her selfe wisely and vertuously, those that see her doe commend her husband:
So let the lords Name be in you, that is, labour to be of the same mind and disposition that God is of, to have a heart After his heart, to be affected as he is, labour to be thus minded, and you shall be the Glory of the Lord, as the Wife is the glory of her husband, as she is called, 1 Cor. 11. 7. Because when she behaves her self wisely and virtuously, those that see her do commend her husband:
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Therefore so behave thy selfe in the world, so shew thy selfe like thy husband, that thou bee his Glory, shew forth the vertues of Christ, as the Apostle hath it in 1 Peter 2. 9. A man must so behave himselfe,
Therefore so behave thy self in the world, so show thy self like thy husband, that thou be his Glory, show forth the Virtues of christ, as the Apostle hath it in 1 Peter 2. 9. A man must so behave himself,
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as the Image of God may appeare in him;
as the Image of God may appear in him;
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and then he shall be his glory, as a wife when she carries herself as the image of her husband,
and then he shall be his glory, as a wife when she carries herself as the image of her husband,
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so as his wisdome and vertues appeare in her, then she is his glory. Consider this seriously;
so as his Wisdom and Virtues appear in her, then she is his glory. Consider this seriously;
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you are called by Gods Name;
you Are called by God's Name;
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if you make this but an empty title, then you shall have but an empty benefit by it:
if you make this but an empty title, then you shall have but an empty benefit by it:
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but if in earnest you cleave to him, and follow him, then he is yours and you his,
but if in earnest you cleave to him, and follow him, then he is yours and you his,
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and all that is his is yours.
and all that is his is yours.
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If at any time you sinne against God, this should be a great motive to humble your selves the more, that you should sin against him whose Name you beare, to whom thou hast given up thy name,
If At any time you sin against God, this should be a great motive to humble your selves the more, that you should sin against him whose Name you bear, to whom thou hast given up thy name,
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and made a vow and promise to obey him. Thus learn to aggravate your sin, for it doth aggravate it;
and made a Voelli and promise to obey him. Thus Learn to aggravate your since, for it does aggravate it;
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and this use also I make for the day. There is a double humiliation;
and this use also I make for the day. There is a double humiliation;
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one comes from selfe love, and that sometimes makes way for grace, but is not grace:
one comes from self love, and that sometime makes Way for grace, but is not grace:
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but there is another that comes from a tender affection and love to God and Christ;
but there is Another that comes from a tender affection and love to God and christ;
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for when a man loves one, he desires to please him, and therefore when hee displeaseth him, it grieveth him:
for when a man loves one, he Desires to please him, and Therefore when he displeaseth him, it Grieveth him:
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And this is such a humiliation, as is required of us on these days of Fasting,
And this is such a humiliation, as is required of us on these days of Fasting,
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therefore labour to worke your hearts to this. Now there is nothing will worke our hearts kindly to be humbled more then love:
Therefore labour to work your hearts to this. Now there is nothing will work our hearts kindly to be humbled more then love:
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and neerenesse will surely make us love GOD:
and nearness will surely make us love GOD:
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for why doth the wife love the husband, and the husband the wife, but because they are neare one to another? Now when the Name of the LORD is called upon us, it is an argument that wee are neare unto him;
for why does the wife love the husband, and the husband the wife, but Because they Are near one to Another? Now when the Name of the LORD is called upon us, it is an argument that we Are near unto him;
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therfore let that soften thy heart, that thou shouldest carry thy selfe unworthy of this nearenesse.
Therefore let that soften thy heart, that thou Shouldst carry thy self unworthy of this nearness.
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That was that which smote the heart of David, when he considered how kind and loving the Lord had beene to him;
That was that which smote the heart of David, when he considered how kind and loving the Lord had been to him;
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the LORD himselfe when hee comes to humble his people, hee taketh this course with them, to •ell them of the nearenesse that is betweene them and himselfe,
the LORD himself when he comes to humble his people, he Takes this course with them, to •ell them of the nearness that is between them and himself,
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as is plaine in Ier. 2. 2, 3. Thus saith the LORD, I remember thee, that is, put thee in mind of the kindnesse of thy youth, that is, which I shewed thee in thy youth, the love of thy Espousalls, when, &c. Now when wee see the LORD take this course, we should take the same;
as is plain in Jeremiah 2. 2, 3. Thus Says the LORD, I Remember thee, that is, put thee in mind of the kindness of thy youth, that is, which I showed thee in thy youth, the love of thy Espousals, when, etc. Now when we see the LORD take this course, we should take the same;
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when he would humble David, he sent Nathan to humble him, this was one part of his message to tell him of GODS kindnesse to him, 2 Sam. 12. 7, 8. thus saith the LORD, I annointed thee King over Israel, and I delivered thee out of the hand of Saul, &c. And this doubtlesse was the chiefest cause that made him confesse and say, I have sinned against the LORD,
when he would humble David, he sent Nathan to humble him, this was one part of his message to tell him of GOD'S kindness to him, 2 Sam. 12. 7, 8. thus Says the LORD, I anointed thee King over Israel, and I Delivered thee out of the hand of Saul, etc. And this doubtless was the chiefest cause that made him confess and say, I have sinned against the LORD,
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as it is in Psal. 51. he repeats (against thee) twice, there lies the Emphasis, I have sinned against thee, against thee have I sinned, that wounded him in a manner alone, that there was so great a nearenesse betwixt the LORD and him.
as it is in Psalm 51. he repeats (against thee) twice, there lies the Emphasis, I have sinned against thee, against thee have I sinned, that wounded him in a manner alone, that there was so great a nearness betwixt the LORD and him.
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When a man commits a sin, there are two things to be considered in it;
When a man commits a since, there Are two things to be considered in it;
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first in that he sinnes against the Law of GOD, and so hee sees a great obliquity in sin;
First in that he Sins against the Law of GOD, and so he sees a great obliquity in since;
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when he lookes on sin and the streight Law of GOD, he sees a deformity in it;
when he looks on since and the straight Law of GOD, he sees a deformity in it;
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but this alone doth not humble us in that kindly manner;
but this alone does not humble us in that kindly manner;
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this will make us vile in our owne eyes, this will make us to see a wonderfull deformity in our selves:
this will make us vile in our own eyes, this will make us to see a wonderful deformity in our selves:
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but now there is another thing to be seene in sinne, and that is the person against whom we commit it,
but now there is Another thing to be seen in sin, and that is the person against whom we commit it,
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and that is the LORD, and sinne so looked upon comes to have another relation put upon it, not onely as an obliquity and deformity,
and that is the LORD, and sin so looked upon comes to have Another Relation put upon it, not only as an obliquity and deformity,
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but as an injury, as a rebellion, an unkindnesse, recompensing evill for good. The first way sinne is considered as an obliquity from a straight rule;
but as an injury, as a rebellion, an unkindness, recompensing evil for good. The First Way sin is considered as an obliquity from a straight Rule;
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but in this latter, as against the Person of GOD, as against thy husband. Now therefore to humble thee, doe thus;
but in this latter, as against the Person of GOD, as against thy husband. Now Therefore to humble thee, do thus;
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Goe through all the particular dealings of GOD with thee, remember all the speciall kindnesses of the LORD, his keeping thee from thy youth, his many deliverances,
Go through all the particular dealings of GOD with thee, Remember all the special Kindnesses of the LORD, his keeping thee from thy youth, his many Deliverances,
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how many special kindnesses he hath done thee, recount his mercies every Fast-day; and when thou hast done this, then go to thy sinnes and say:
how many special Kindnesses he hath done thee, recount his Mercies every Fast-day; and when thou hast done this, then go to thy Sins and say:
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These are not only transgressions against GODS streight Law, but also, they are unkindnesses and injuries against his Person;
These Are not only transgressions against GOD'S straight Law, but also, they Are Unkindnesses and injuries against his Person;
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and adde to all this the consideration of the patience of GOD:
and add to all this the consideration of the patience of GOD:
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though I have plaid the wretch and harlot as never any have done, yet he hath been patient,
though I have played the wretch and harlot as never any have done, yet he hath been patient,
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and is so kind, as he bids me yet to returne, and this will cause thy heart to melt towards him:
and is so kind, as he bids me yet to return, and this will cause thy heart to melt towards him:
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labour to doe this more and more.
labour to do this more and more.
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There is an exercise of Humiliation which is done after this manner, spoken of, by seeing the Lords kindnesse to thee,
There is an exercise of Humiliation which is done After this manner, spoken of, by seeing the lords kindness to thee,
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and thy injury against him, and comparing the one with the other.
and thy injury against him, and comparing the one with the other.
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But thou wilt say, I would faine do it, but I cannot, my heart is hard,
But thou wilt say, I would feign do it, but I cannot, my heart is hard,
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and I cannot get it thus melted. Therefore I say, exercise thy selfe to this.
and I cannot get it thus melted. Therefore I say, exercise thy self to this.
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The reason mens hearts are thus hard, &c. is, because men are idle, not willing to recount Gods mercies to them.
The reason Mens hearts Are thus hard, etc. is, Because men Are idle, not willing to recount God's Mercies to them.
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Say not thy heart is hard, but thou art sluggish, this therfore you ought to doe especially at this time.
Say not thy heart is hard, but thou art sluggish, this Therefore you ought to do especially At this time.
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In Levit. 23. 29. there was a time set apart for the Israelites, for the performance of this duty of humiliation, and it was to bee their exercise that day, they were then to labour to afflict their soules; such as did not, were to bee cut off from among his people.
In Levit. 23. 29. there was a time Set apart for the Israelites, for the performance of this duty of humiliation, and it was to be their exercise that day, they were then to labour to afflict their Souls; such as did not, were to be Cut off from among his people.
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And this consideration, that wee are called by the name of the Lord, is a meanes to doe it.
And this consideration, that we Are called by the name of the Lord, is a means to do it.
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But you will say, I have done this, and yet my heart is hard still. It may be so indeed, and your heart not softned, but yet this I say;
But you will say, I have done this, and yet my heart is hard still. It may be so indeed, and your heart not softened, but yet this I say;
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First for thy comfort, that if thou continue doing this, the Lord accepteth it; but if thou dost it not, thy bloud shall bee upon thine own head:
First for thy Comfort, that if thou continue doing this, the Lord Accepteth it; but if thou dost it not, thy blood shall be upon thine own head:
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we require that thou shouldst only labour to doe it, and the Lord will accept it,
we require that thou Shouldst only labour to do it, and the Lord will accept it,
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though thou art not able to soften thine heart:
though thou art not able to soften thine heart:
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And secondly, know for thy comfort also, that God will joyne with thee, if thou labour thus with thy heart,
And secondly, know for thy Comfort also, that God will join with thee, if thou labour thus with thy heart,
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and send the spirit of humiliation on thee;
and send the Spirit of humiliation on thee;
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as the Disciples, though they rowed all night, yet CHRIST came at the last, so though thou toilest many dayes,
as the Disciples, though they rowed all night, yet CHRIST Come At the last, so though thou toilest many days,
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and makest no proficiency (as thou thinkest) yet know, that God at length will come and help thee,
and Makest not proficiency (as thou Thinkest) yet know, that God At length will come and help thee,
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and that because he hath commanded thee to doe this, he will not suffer you to be doing that alwayes in vaine, which he commandeth, and therefore hee will come:
and that Because he hath commanded thee to do this, he will not suffer you to be doing that always in vain, which he commands, and Therefore he will come:
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but that you may have the more ground for this, remember that you have many promises made of Gods helpe;
but that you may have the more ground for this, Remember that you have many promises made of God's help;
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as in Luk 11. 13. If yee then, being evill, know how to give good gifts unto your chil dren, &c. You shall never alone, of your selves, bee able to soften your hearts without the Holy Ghost,
as in Luk 11. 13. If ye then, being evil, know how to give good Gifts unto your Chil Dren, etc. You shall never alone, of your selves, be able to soften your hearts without the Holy Ghost,
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but continue knocking, and the Lord will give you the Holy Ghost, though you bee but strangers.
but continue knocking, and the Lord will give you the Holy Ghost, though you be but Strangers.
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So that every man may come to God and say;
So that every man may come to God and say;
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Lord thou hast made such a promise, thou canst not goe from thy word, and therefore deny me not;
Lord thou hast made such a promise, thou Canst not go from thy word, and Therefore deny me not;
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and bee earnest with God, and hee cannot deny thee.
and be earnest with God, and he cannot deny thee.
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The woman of Canaan was not a Iew, yet shee having this ground, that hee was the Messias, she would not bee put off,
The woman of Canaan was not a Iew, yet she having this ground, that he was the Messias, she would not be put off,
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therefore doe thou so, and thou shalt in the end finde that thy heart is softned:
Therefore do thou so, and thou shalt in the end find that thy heart is softened:
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and the longer thou waitest, the greater measure thou shalt have of the spirit;
and the longer thou waitest, the greater measure thou shalt have of the Spirit;
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and when thou hast him, hee shall humble thy heart, as in Zach. 12. 10. I will poure upon the house of David,
and when thou hast him, he shall humble thy heart, as in Zach 12. 10. I will pour upon the house of David,
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784
and upon the inhabitants of Ierusalem, the spirit of grace and supplications, and they shall looke upon him whom they have pierced,
and upon the inhabitants of Ierusalem, the Spirit of grace and supplications, and they shall look upon him whom they have pierced,
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(8) doctrine (DIV2)
83
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785
and they shall mourne for him as one mourneth for an onely sonne. and they shall mourn for him as one Mourneth for an only son.
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(8) doctrine (DIV2)
83
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786
The people of Israel were here exhorted to mourne, and to separate themselves, and to doe it every family apart.
The people of Israel were Here exhorted to mourn, and to separate themselves, and to do it every family apart.
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787
The businesse was the same that you are to doe every fast-day. Now sayes GOD, if you seeke me aright, you must have the spirit;
The business was the same that you Are to do every fast-day. Now Says GOD, if you seek me aright, you must have the Spirit;
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(8) doctrine (DIV2)
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788
and sayes GOD, I will doe my part, I will poure on you the spirit of bowells, for so the word may be translated.
and Says GOD, I will do my part, I will pour on you the Spirit of bowels, for so the word may be translated.
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(8) doctrine (DIV2)
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789
The meaning of it is this, that when the Spirit of God is thus upon you, you will bee tenderly affected to the Lord,
The meaning of it is this, that when the Spirit of God is thus upon you, you will be tenderly affected to the Lord,
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(8) doctrine (DIV2)
83
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790
even as a mother toward her child:
even as a mother towards her child:
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(8) doctrine (DIV2)
83
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791
then saith hee, they shall looke upon him whom they have pierced, and they shall mourne for him,
then Says he, they shall look upon him whom they have pierced, and they shall mourn for him,
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(8) doctrine (DIV2)
83
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792
as one mourneth for his only sonne, and be in bitternesse for him, that is, you shall then remember your rebellions,as one Mourneth for his only son, and be in bitterness for him, that is, you shall then Remember your rebellions,
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(8) doctrine (DIV2)
83
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793
and the remembrance of them shal be bitter to your soules, as bitter things are to your tast:
and the remembrance of them shall be bitter to your Souls, as bitter things Are to your taste:
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83
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794
so it was with Iosiah: the reason why his heart melted, and he wept when he heard the booke of the Law read, was because he had the spirit of bowells, which every one of us should have:
so it was with Josiah: the reason why his heart melted, and he wept when he herd the book of the Law read, was Because he had the Spirit of bowels, which every one of us should have:
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So Iob, Now I have seene thee, I abhorre my selfe, Iob 42. he was not thus before;So Job, Now I have seen thee, I abhor my self, Job 42. he was not thus before;
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(8) doctrine (DIV2)
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796
he was a holy man, but this was a new worke:
he was a holy man, but this was a new work:
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(8) doctrine (DIV2)
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for says he, I have heard of thee by the hearing of the eare, but now my eye sees thee. He was enlightened anew;
for Says he, I have herd of thee by the hearing of the ear, but now my eye sees thee. He was enlightened anew;
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(8) doctrine (DIV2)
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798
as it were, the spirit shined into his heart with a new light: I have beene in a myst all this while in comparison;
as it were, the Spirit shined into his heart with a new Light: I have been in a mist all this while in comparison;
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but now mine eye hath seene thee, and I have an experimentall feeling of thee, now I abhor my selfe.
but now mine eye hath seen thee, and I have an experimental feeling of thee, now I abhor my self.
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800
It is a hard thing to abhorre a mans selfe thus, which then a man doth,
It is a hard thing to abhor a men self thus, which then a man does,
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801
when Gods Spirit with a new light enableth a man to see Gods love and kindnesse,
when God's Spirit with a new Light enableth a man to see God's love and kindness,
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(8) doctrine (DIV2)
83
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802
and his owne unkindnesse in their colours.
and his own unkindness in their colours.
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(8) doctrine (DIV2)
83
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803
If the Lords Name be called upon us, we should learne hence to keepe his Name faire, to keepe it pure and unspotted:
If the lords Name be called upon us, we should Learn hence to keep his Name fair, to keep it pure and unspotted:
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(8) doctrine (DIV2)
84
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804
As it was said of Saint Paul, he was a chosen vessell to carry Gods Name;
As it was said of Saint Paul, he was a chosen vessel to carry God's Name;
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(8) doctrine (DIV2)
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805
and therefore it behooves them to take heed how it bee polluted by them, or they give occasion that it be blasphemed;
and Therefore it behooves them to take heed how it be polluted by them, or they give occasion that it be blasphemed;
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806
for the evill committed by you reflects vpon the Name of the Lord. A small thing is a great matter in you:
for the evil committed by you reflects upon the Name of the Lord. A small thing is a great matter in you:
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807
one fly corrupts a box of oyntment, but many flies in a barrell of Pitch or Tarre, are counted nothing;
one fly corrupts a box of ointment, but many flies in a barrel of Pitch or Tar, Are counted nothing;
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(8) doctrine (DIV2)
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808
so many sinnes in a wicked man, redound not so much to the dishonour of Gods Name, as one in the Saints.
so many Sins in a wicked man, redound not so much to the dishonour of God's Name, as one in the Saints.
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809
When a Saint doth a thing that is uncomely, hee polluteth the Name of the Lord, not that it can be polluted in it self,
When a Saint does a thing that is uncomely, he polluteth the Name of the Lord, not that it can be polluted in it self,
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810
but it seemes so to other men.
but it seems so to other men.
cc-acp pn31 vvz av p-acp j-jn n2.
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811
Before men are regenerate, their sinnes are as blots upon a table, before a Picture be drawne upon it, which are not regarded of any;
Before men Are regenerate, their Sins Are as blots upon a table, before a Picture be drawn upon it, which Are not regarded of any;
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812
but after it is drawne, the least blot is seene of every one: So it is when men are but strangers to God;
but After it is drawn, the least blot is seen of every one: So it is when men Are but Strangers to God;
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813
the sinnes which they commit, reflect not to the disgrace of God:
the Sins which they commit, reflect not to the disgrace of God:
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814
but when Gods Image is renewed in a man, then these sinnes are more taken notice of,
but when God's Image is renewed in a man, then these Sins Are more taken notice of,
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(8) doctrine (DIV2)
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815
and cause the Name of God to be blasphemed of his enemies.
and cause the Name of God to be blasphemed of his enemies.
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816
This should teach us, not to be ashamed of God and the profession of his Name:
This should teach us, not to be ashamed of God and the profession of his Name:
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(8) doctrine (DIV2)
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817
for shall the Lord not be ashamed of us, as he shewes he is not, when he is willing to put his Name upon us;
for shall the Lord not be ashamed of us, as he shows he is not, when he is willing to put his Name upon us;
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818
and shall we be ashamed of him? it is an unreasonable and an unequall thing for a child to be ashamed of his father,
and shall we be ashamed of him? it is an unreasonable and an unequal thing for a child to be ashamed of his father,
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819
for a wife to bee ashamed of her husband, and so for us to be ashamed of the Lord, whose Name we beare.
for a wife to be ashamed of her husband, and so for us to be ashamed of the Lord, whose Name we bear.
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820
This is the rather to bee spoken of, because it is a fault very common amongst us, that we doe not take notice of.
This is the rather to be spoken of, Because it is a fault very Common among us, that we do not take notice of.
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821
But the most will say, we are not ashamed of religion, but wee account it rather a glory to bee accounted Christians.
But the most will say, we Are not ashamed of Religion, but we account it rather a glory to be accounted Christians.
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Give mee leave to examine you by these two Questions.
Give me leave to examine you by these two Questions.
vvb pno11 n1 pc-acp vvi pn22 p-acp d crd n2.
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First, are you not ashamed of the strictest ways of religion? There is a common course of Religion, that you need not be ashamed of,
First, Are you not ashamed of the Strictest ways of Religion? There is a Common course of Religion, that you need not be ashamed of,
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because all are for it, and commend it;
Because all Are for it, and commend it;
c-acp d vbr p-acp pn31, cc vvb pn31;
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825
but yet there are some speciall acts of Religion that men cast shame upon, such was that act of David, when he daunced before the Arke, which seemed absurd in Michals eyes for a King to doe;
but yet there Are Some special acts of Religion that men cast shame upon, such was that act of David, when he danced before the Ark, which seemed absurd in Michals eyes for a King to do;
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yet he said, I will be yes more vile:
yet he said, I will be yes more vile:
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some of the wayes of God give a more peculiar distaste to wicked men, and there is a shame cast upon the power of Religion, by reason that the multitude goeth another way.
Some of the ways of God give a more peculiar distaste to wicked men, and there is a shame cast upon the power of Religion, by reason that the multitude Goes Another Way.
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Now what is singular, that shame is cast upon:
Now what is singular, that shame is cast upon:
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as in any thing, let the multitude have never so ill favoured a fashion, it is no shame,
as in any thing, let the multitude have never so ill favoured a fashion, it is no shame,
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830
whereas if a few others weare a garment farre more comly, but different from the fashion,
whereas if a few Others wear a garment Far more comely, but different from the fashion,
cs cs dt d n2-jn vvb dt n1 av-j av-dc j, cc-acp j p-acp dt n1,
(8) doctrine (DIV2)
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yet it would be a shame to them;
yet it would be a shame to them;
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832
so it is here, there is shame cast upon holinesse and sincerity, because the multitude is not holy,
so it is Here, there is shame cast upon holiness and sincerity, Because the multitude is not holy,
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(8) doctrine (DIV2)
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833
for holy men are like the gleanings after the harvest, or like the grapes after the vintage, exceeding few, and not enow to bring godlinesse into fashion:
for holy men Are like the gleanings After the harvest, or like the grapes After the vintage, exceeding few, and not enough to bring godliness into fashion:
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834
Therefore if thou wouldst know whether thou art ashamed of God or no, try whether you be ashamed of any the peculiar acts of Religion, upon which shame is usually cast among men.
Therefore if thou Wouldst know whither thou art ashamed of God or no, try whither you be ashamed of any the peculiar acts of Religion, upon which shame is usually cast among men.
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The second question I would aske is this:
The second question I would ask is this:
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are you ashamed of God, or any taske or duty, or his people among those where the shame will doe you some hurt? consider whether you are not ashamed of Religion among sinners;
Are you ashamed of God, or any task or duty, or his people among those where the shame will do you Some hurt? Consider whither you Are not ashamed of Religion among Sinners;
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it is an expression put in for some cause, in Mark. 8. 38. Whosoever shall be ashamed of me: and my words in this adulterous generation, &c. As if he should have said, it may be you would not be ashamed of me among Saints;
it is an expression put in for Some cause, in Mark. 8. 38. Whosoever shall be ashamed of me: and my words in this adulterous generation, etc. As if he should have said, it may be you would not be ashamed of me among Saints;
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but he that is ashamed of mee among the worst of men, and in a dangerous time, in such a time as when it is ignominious to be a Christian (as it was then) of that man will I be ashamed in the day of the Resurrection.
but he that is ashamed of me among the worst of men, and in a dangerous time, in such a time as when it is ignominious to be a Christian (as it was then) of that man will I be ashamed in the day of the Resurrection.
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(8) doctrine (DIV2)
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You must therefore try your selves, what you do before wicked men, and what you do before great men,
You must Therefore try your selves, what you do before wicked men, and what you do before great men,
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840
when it is some losse to you to professe CHRIST, or any truth of H•s; and know that this is not a small matter:
when it is Some loss to you to profess CHRIST, or any truth of H•s; and know that this is not a small matter:
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(8) doctrine (DIV2)
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841
We must professe CHRIST in our times, wee must make the word of God the rule of our lives.
We must profess CHRIST in our times, we must make the word of God the Rule of our lives.
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(8) doctrine (DIV2)
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842
Perhaps wee thinke that so long as our hearts are right, and so, that we runne not out into evill wayes with others, the matter of profession is but a small change, that is but as the leaves of godlinesse;
Perhaps we think that so long as our hearts Are right, and so, that we run not out into evil ways with Others, the matter of profession is but a small change, that is but as the leaves of godliness;
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(8) doctrine (DIV2)
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843
if GOD have the fruit, what need we care for the leaves? But remember that in Rom. 10. 10. With the heart man believeth unto righteousnesse, and with the mouth confession is made unto salvation:
if GOD have the fruit, what need we care for the leaves? But Remember that in Rom. 10. 10. With the heart man Believeth unto righteousness, and with the Mouth Confessi is made unto salvation:
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This will damne many of us, the want of profession, as well as the greatest sinnes. The Scripture is peremptory;
This will damn many of us, the want of profession, as well as the greatest Sins. The Scripture is peremptory;
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(8) doctrine (DIV2)
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845
wee must professe Gods Name at all times, even then when we shall doe it with the danger of our lives.
we must profess God's Name At all times, even then when we shall do it with the danger of our lives.
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You know that Daniel did so, in danger of his life, and it was not a needlesse matter,
You know that daniel did so, in danger of his life, and it was not a needless matter,
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but it was in a matter that concerned his life.
but it was in a matter that concerned his life.
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But that you may doe this the more willingly, consider why men are ashamed of this profession,
But that you may do this the more willingly, Consider why men Are ashamed of this profession,
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why? because men doe speake evill of you, but is this a good reason? No,
why? Because men do speak evil of you, but is this a good reason? No,
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for they doe so out of their ignorance, as it is in 1 Pet. 4. 4. wherein they thinke it strange, that you run not with them into the same excesse of riot, speaking evill of you.
for they do so out of their ignorance, as it is in 1 Pet. 4. 4. wherein they think it strange, that you run not with them into the same excess of riot, speaking evil of you.
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But if they knew the ground of your actions, they would not speake evill of you.
But if they knew the ground of your actions, they would not speak evil of you.
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They see your actions, but your rules and principles that you goe by in these actions, they know not:
They see your actions, but your rules and principles that you go by in these actions, they know not:
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and therefore they speake evill of you.
and Therefore they speak evil of you.
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And shall we be discouraged for this? What if a Geometrician should be drawing of lines and figures,
And shall we be discouraged for this? What if a Geometrician should be drawing of lines and figures,
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and there should come in a Country man and seeing him should laugh at him, would the Geometrician leave off his art for his derision? surely no,
and there should come in a Country man and seeing him should laugh At him, would the Geometrician leave off his art for his derision? surely no,
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for hee knowes hee laughs at him out of his ignorance, because hee knowes not the art and the grounds thereof:
for he knows he laughs At him out of his ignorance, Because he knows not the art and the grounds thereof:
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and is it not as great a folly for us to be ashamed of godlinesse, because men that understand it not, speake evill of it! surely it is.
and is it not as great a folly for us to be ashamed of godliness, Because men that understand it not, speak evil of it! surely it is.
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And therefore remember Davids two reasons, when he did that act for which he was reviled by his wife.
And Therefore Remember Davids two Reasons, when he did that act for which he was reviled by his wife.
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I did it for the Lord that chose me: as if he should have said, the Lord deserved it, hee loved and chose me, therefore I did it. So this is thy case:I did it for the Lord that chosen me: as if he should have said, the Lord deserved it, he loved and chosen me, Therefore I did it. So this is thy case:
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The Lord hath chosen thee, when hee hath passed by many thousands of others, therefore doe it for the Lord.
The Lord hath chosen thee, when he hath passed by many thousands of Others, Therefore do it for the Lord.
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And another reason of Davids was, it makes for my honour in the eyes of those that are good, 2 Sam. 6. 24. Men thinke it brings no honour,
And Another reason of Davids was, it makes for my honour in the eyes of those that Are good, 2 Sam. 6. 24. Men think it brings no honour,
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because they shall not get any credit by it amongst men:
Because they shall not get any credit by it among men:
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but know thus much, when men shrinke from God, then God makes true that rule, them that dishonour me, I will dishonour:
but know thus much, when men shrink from God, then God makes true that Rule, them that dishonour me, I will dishonour:
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he that hath made a profession of godlinesse, and afterward falls away, God never suffers such an one to escape,
he that hath made a profession of godliness, and afterwards falls away, God never suffers such an one to escape,
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but he punisheth him one way or other.
but he Punisheth him one Way or other.
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Therefore Moses exhorteth the people in Deut. 4. 6. to keepe GODs Statutes and to doe them:
Therefore Moses exhorteth the people in Deuteronomy 4. 6. to keep God's Statutes and to do them:
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for this is your wisedome, and your understanding in the sight of the Nations, &c. Now why should you bee backward to beare the shame that the world casteth upon you? doth not God observe all, look on,
for this is your Wisdom, and your understanding in the sighed of the nations, etc. Now why should you be backward to bear the shame that the world Cast upon you? does not God observe all, look on,
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and with approbation? doth not God tell the Church of Ephesus, in Revel. 2. 2. I know thy workes,
and with approbation? does not God tell the Church of Ephesus, in Revel. 2. 2. I know thy works,
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and thy labour, and thy patience, &c. When any man at any time casteth shame upon you for religion, it is a persecution which God will record,and thy labour, and thy patience, etc. When any man At any time Cast shame upon you for Religion, it is a persecution which God will record,
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as Luther said, when any spake evill against him;
as Luther said, when any spoke evil against him;
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this will be accounted on my reckoning at the last day, that speech is to be considered and weighed of us all.
this will be accounted on my reckoning At the last day, that speech is to be considered and weighed of us all.
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I know thy patience; therefore be not ashamed, but be bold in the profession and feare of God, doing those things that are glorious in the eyes of God and men that judge of things aright.I know thy patience; Therefore be not ashamed, but be bold in the profession and Fear of God, doing those things that Are glorious in the eyes of God and men that judge of things aright.
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If the Name of the Lord be called upon us, this should comfort us concerning our selves,
If the Name of the Lord be called upon us, this should Comfort us Concerning our selves,
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and concerning the Church of GOD;
and Concerning the Church of GOD;
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for where GODs Name is called upon any Church, any Nation, any man, you may be sure he will defend them,
for where God's Name is called upon any Church, any nation, any man, you may be sure he will defend them,
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for he is engaged so to doe, that his Name may not bee polluted; for the Lord is the worse spoken of, when his people suffer.
for he is engaged so to do, that his Name may not be polluted; for the Lord is the Worse spoken of, when his people suffer.
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Therefore thou whosoever thou art, rich or poore, be confident, God will defend thee in all thy sufferings.
Therefore thou whosoever thou art, rich or poor, be confident, God will defend thee in all thy sufferings.
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A man will not suffer his wife to be wronged;
A man will not suffer his wife to be wronged;
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for saith he, she is my wife, he accounts himselfe wronged, when any injury is done to her:
for Says he, she is my wife, he accounts himself wronged, when any injury is done to her:
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so God accounteth himselfe injured, when any wrong is done to thee on whom his Name is called, Esay 4. 5, 6. Although (saith the Lord) they may seeme to bee helplesse, notwithstanding this (saith the Lord) feare not, I will create a cloud by day and a flaming fire by night:
so God accounteth himself injured, when any wrong is done to thee on whom his Name is called, Isaiah 4. 5, 6. Although (Says the Lord) they may seem to be helpless, notwithstanding this (Says the Lord) Fear not, I will create a cloud by day and a flaming fire by night:
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that is, though there be no meanes, yet I will worke without meanes. I will create them, make them of nothing:
that is, though there be no means, yet I will work without means. I will create them, make them of nothing:
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I will be both their direction and protection;
I will be both their direction and protection;
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for the cloud by day, and the fire by night, hath reference to that cloud that went before the Children of Israel in the wildernesse, which led them in the way,
for the cloud by day, and the fire by night, hath Referente to that cloud that went before the Children of Israel in the Wilderness, which led them in the Way,
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and kept them from the heate of the Sunne. For upon all the glory shall bee a defence;
and kept them from the heat of the Sun. For upon all the glory shall be a defence;
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that is, the Churches, though they seeme never so base, yet they are glorious; for therefore they are called glorious;
that is, the Churches, though they seem never so base, yet they Are glorious; for Therefore they Are called glorious;
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and not only upon one man or two, but upon all the glory, that is, every man in the Church, upon all the glory shall be a defence.
and not only upon one man or two, but upon all the glory, that is, every man in the Church, upon all the glory shall be a defence.
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But then if this objection come, why? doe we not see them afflicted? doe they not often suffer a storm;
But then if this objection come, why? do we not see them afflicted? do they not often suffer a storm;
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are they not often scortched with the heate of reproach?
Are they not often scorched with the heat of reproach?
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Therefore, the LORD saith, as they have divers persecutions, so will I have divers meanes of helpe;
Therefore, the LORD Says, as they have diverse persecutions, so will I have diverse means of help;
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and there shall bee a Tabernacle for a shadow in the day time for the heat,
and there shall be a Tabernacle for a shadow in the day time for the heat,
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and for a place of re fuge, l•ke the Cities of refuge whither they fled that were pursued by the avengers of Bloud,
and for a place of re fuge, l•ke the Cities of refuge whither they fled that were pursued by the avengers of Blood,
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and for a covert from a storme, and from raine. and for a covert from a storm, and from rain.
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The Saints in a storme of persecution or any calamity, are as a man under a shelter;
The Saints in a storm of persecution or any calamity, Are as a man under a shelter;
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whereas all others are in the midst of the storme. Therefore be you assured, the Lord will not forsake his owne people;
whereas all Others Are in the midst of the storm. Therefore be you assured, the Lord will not forsake his own people;
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they are as the apple of his eye:
they Are as the apple of his eye:
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a man may beare much, but hee will not suffer you to touch the apple of his eye;
a man may bear much, but he will not suffer you to touch the apple of his eye;
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So God will suffer much, but hee will bee avenged on them that wrong his people. Thus much for this Doctrine.
So God will suffer much, but he will be avenged on them that wrong his people. Thus much for this Doctrine.
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2 CHRON. 7. 14. If my People, that are called by my Name, doe humble themselves:
2 CHRONICLES. 7. 14. If my People, that Are called by my Name, do humble themselves:
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WEE are now come to the Conditions upon which mercy and forgivenesse are here promised, whereof the first you see is Humiliation, If my People doe humble themselves:
we Are now come to the Conditions upon which mercy and forgiveness Are Here promised, whereof the First you see is Humiliation, If my People do humble themselves:
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In the handling of which I will proceed two ways;
In the handling of which I will proceed two ways;
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First Negatively, that without humiliation, and unlesse men doe humble themselves, they can have no interest in these promises. Secondly, Affirmatively;
First Negatively, that without humiliation, and unless men do humble themselves, they can have no Interest in these promises. Secondly, Affirmatively;
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That if they doe humble themselves, then God will be mercifull to them, and forgive their sinnes.
That if they do humble themselves, then God will be merciful to them, and forgive their Sins.
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For the handling of the first, I raise this Doctrine out of the words: That without Humiliation no man shall obtaine mercy:
For the handling of the First, I raise this Doctrine out of the words: That without Humiliation no man shall obtain mercy:
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Wee see that God suspendeth mercy upon it here, as without which no mercy can bee expected;
we see that God suspendeth mercy upon it Here, as without which no mercy can be expected;
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which therefore must needs bee thought a matter of great consequence, and the more largely to be insisted upon.
which Therefore must needs be Thought a matter of great consequence, and the more largely to be insisted upon.
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I expresse the doctrine in a more large and generall word humiliation, which containes in it,
I express the Doctrine in a more large and general word humiliation, which contains in it,
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as well humiliation passive, or being humbled, as humiliation active (as for more cleare distinction sake I call them) whereby we humble our selves: which is the maine thing intended in the Text, explicitly and directly, which also in the prosecution of this point I mainely intend;
as well humiliation passive, or being humbled, as humiliation active (as for more clear distinction sake I call them) whereby we humble our selves: which is the main thing intended in the Text, explicitly and directly, which also in the prosecution of this point I mainly intend;
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yet I shut up both together, in this negative part of this discourse:
yet I shut up both together, in this negative part of this discourse:
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because they are, though in themselves distinct, yet alwayes conjoyned in their working, and the latter doth alwayes presuppose the former,
Because they Are, though in themselves distinct, yet always conjoined in their working, and the latter does always presuppose the former,
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and doth necessarily imply it here: for no man did ever come to humble himselfe, that was not first humbled.
and does necessarily imply it Here: for no man did ever come to humble himself, that was not First humbled.
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This negative part of excluding men from mercy without both these, being also alike common to both, it being a like true, that no man did ever attaine mercy, that was not first humbled,
This negative part of excluding men from mercy without both these, being also alike Common to both, it being a like true, that no man did ever attain mercy, that was not First humbled,
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and that did not humble himselfe: So as in this negative part they agree and concurre.
and that did not humble himself: So as in this negative part they agree and concur.
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Againe, though that affirmative part mentioned is proper to that humiliation active, the promises of interest in mercy being made to them that humble themselves,
Again, though that affirmative part mentioned is proper to that humiliation active, the promises of Interest in mercy being made to them that humble themselves,
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and not to all that are humbled: there being many that are much humbled, who yet obtaine not mercy;
and not to all that Are humbled: there being many that Are much humbled, who yet obtain not mercy;
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yet I joyne both together in this first part chiefly;
yet I join both together in this First part chiefly;
av pns11 vvb d av p-acp d ord n1 av-jn;
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because as they are conjoyned in their working, so they must necessarily bee in the explication of them;
Because as they Are conjoined in their working, so they must necessarily be in the explication of them;
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for we cannot come distinctly to know and finde out what it is to humble our selves (which is the thing I principally ayme at) without knowing what it is to be humbled, the one beginning where the other ends:
for we cannot come distinctly to know and find out what it is to humble our selves (which is the thing I principally aim At) without knowing what it is to be humbled, the one beginning where the other ends:
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the one being a preparative to the other.
the one being a preparative to the other.
dt pi vbg dt n1 p-acp dt n-jn.
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That therefore wee may see how farre the one and the other goes, and how they are distinguished, we will shut both up in this first doctrine.
That Therefore we may see how Far the one and the other Goes, and how they Are distinguished, we will shut both up in this First Doctrine.
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Now in handling this Doctrine we will do two things.
Now in handling this Doctrine we will do two things.
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First, shew that men must be humbled and humble themselves, ere they can come to have interest in these promises.
First, show that men must be humbled and humble themselves, ere they can come to have Interest in these promises.
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We will shew what it is to humble a mans selfe and to be humbled. For the first, this place alone is sufficient ground.
We will show what it is to humble a men self and to be humbled. For the First, this place alone is sufficient ground.
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GOD would not have put in such a condition in vaine, if it might have beene spared in any, GOD would not have put in such a condition in vain, if it might have been spared in any,
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but besides this ground wee have the practise of all the master builders, who made it their first worke (as here it is the first condition) to humble men, that they might bee brought to humble themselves:
but beside this ground we have the practice of all the master Builders, who made it their First work (as Here it is the First condition) to humble men, that they might be brought to humble themselves:
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And to omit all other instances, wee have all the three Persons seales to this method.
And to omit all other instances, we have all the three Persons Seals to this method.
cc pc-acp vvi d j-jn n2, pns12 vhb d dt crd n2 vvz p-acp d n1.
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This was GOD the Fathers method in the first Sermon that ever was preached (which himselfe also preached) as a patterne for all Ministers to follow.
This was GOD the Father's method in the First Sermon that ever was preached (which himself also preached) as a pattern for all Ministers to follow.
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And when hee would draw Adam and Eve in to seeke the promise of mercy, he first expostulates the matter with them, to humble them for their sin:
And when he would draw Adam and Eve in to seek the promise of mercy, he First expostulates the matter with them, to humble them for their since:
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and then lets fall the promise of the Messias. And secondly, JESUS CHRIST the second Person in his first Sermons in Preaching the Gospell,
and then lets fallen the promise of the Messias. And secondly, JESUS CHRIST the second Person in his First Sermons in Preaching the Gospel,
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as in Luk. 4. 7. shewes his approbation of this method in that hee makes this his first subject of his first Sermon, us appeares by the text hee takes to preach the Gospell,
as in Luk. 4. 7. shows his approbation of this method in that he makes this his First Subject of his First Sermon, us appears by the text he Takes to preach the Gospel,
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but to whom? to those that are first humble and humbled.
but to whom? to those that Are First humble and humbled.
cc-acp p-acp qo-crq? p-acp d cst vbr ord j cc vvn.
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The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospell to such as are poore and broken in heart. The Spirit of the Lord is upon me, Because he hath anointed me to preach the Gospel to such as Are poor and broken in heart.
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And the same order, the Holy Ghost the third Person was foretold by Christ, that when hee was come, hee would observe in working upon mens hearts by the ministery of the Apostles, &c. Iohn 16. 8. He shall convince the world of sin:
And the same order, the Holy Ghost the third Person was foretold by christ, that when he was come, he would observe in working upon men's hearts by the Ministry of the Apostles, etc. John 16. 8. He shall convince the world of since:
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for humiliation, that is his first worke, then of righteousnesse, for justification:
for humiliation, that is his First work, then of righteousness, for justification:
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lastly of Iudgement; that is, that sanctification which persons justified are to have wrought in them;
lastly of Judgement; that is, that sanctification which Persons justified Are to have wrought in them;
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We come now to the explication and reasons of this point, which shall be, To shew the necessity of this humillation to the other that follow.
We come now to the explication and Reasons of this point, which shall be, To show the necessity of this humiliation to the other that follow.
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Of the order of it, as it is here placed the first of all the rest. Of the order of it, as it is Here placed the First of all the rest.
pp-f dt n1 pp-f pn31, c-acp pn31 vbz av vvn dt ord pp-f d dt n1.
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For the first, it is true indeed, that the Lord might bring men home to him without this humiliation.
For the First, it is true indeed, that the Lord might bring men home to him without this humiliation.
p-acp dt ord, pn31 vbz j av, cst dt n1 vmd vvb n2 av-an p-acp pno31 p-acp d n1.
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Hee could doe as he did at the first creation, say no more, but let there be light, and there would be light,
He could do as he did At the First creation, say no more, but let there be Light, and there would be Light,
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and that without any of this thunder, he might say, Let there be grace, and there would be grace;
and that without any of this thunder, he might say, Let there be grace, and there would be grace;
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hee could come in the still voyce without renting the Rockes, and say no more but, Open yee everlasting doores, lift up your heads yee gates, and they would be open;
he could come in the still voice without renting the Rocks, and say no more but, Open ye everlasting doors, lift up your Heads ye gates, and they would be open;
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but as though hee might have brought the Children of Israel out of Aegypt into the Land of Canaan, without leading them through the Wildernesse,
but as though he might have brought the Children of Israel out of Egypt into the Land of Canaan, without leading them through the Wilderness,
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yet his good pleasure was thereby rather to humble them and prove them; so it is here.
yet his good pleasure was thereby rather to humble them and prove them; so it is Here.
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And the reasons of this necessitie may bee drawne from the relation, and respect which this humiliation hath both to the other conditions that follow,
And the Reasons of this necessity may be drawn from the Relation, and respect which this humiliation hath both to the other conditions that follow,
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and all that is promised here in the Text: unto which we will fit the reasons that follow.
and all that is promised Here in the Text: unto which we will fit the Reasons that follow.
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As first, without this men will not seeke out for and come unto CHRIST: they will not seeke His Face, that is, His Person:
As First, without this men will not seek out for and come unto CHRIST: they will not seek His Face, that is, His Person:
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The Laweis our Schoole-Master to bring us to CHRIST, by humbling us: men would not come in to Him unless they were driven;
The Laweis our Schoole-Master to bring us to CHRIST, by humbling us: men would not come in to Him unless they were driven;
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men would not seek Him unlesse they themselves were first lost; men would not receive Him unless they were first humbled; the poore receive the Gospell; the poore in spirit.
men would not seek Him unless they themselves were First lost; men would not receive Him unless they were First humbled; the poor receive the Gospel; the poor in Spirit.
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It is necessary in respect of receiving and seeking for mercy and pardon, and forgivenesse, which is the maine thing here promised, I will bee mercifull to their sinnes, for untill then our propounding pardon and the promises of it,
It is necessary in respect of receiving and seeking for mercy and pardon, and forgiveness, which is the main thing Here promised, I will be merciful to their Sins, for until then our propounding pardon and the promises of it,
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and inviting men to come in would bee all but lost labour:
and inviting men to come in would be all but lost labour:
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for untill then, men would give us that answer, and the promises the same entertainement, which they did that were invited to the Marriage Feast, Matthew 22. 5, 6. The text sayes they made light of it, and so wee finde by experience, that when wee preach the great things of the Gospell;
for until then, men would give us that answer, and the promises the same entertainment, which they did that were invited to the Marriage Feast, Matthew 22. 5, 6. The text Says they made Light of it, and so we find by experience, that when we preach the great things of the Gospel;
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as Justification, and remission of sinnes, men account them as a small thing, and set light by them:
as Justification, and remission of Sins, men account them as a small thing, and Set Light by them:
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and the reason is, because they are not humbled;
and the reason is, Because they Are not humbled;
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men otherwise would not prize CHRIST nor the promise of the pardon by him (as Manna was not prized by the Israelites) nor his righteousnesse, by which they are to bee forgiven:
men otherwise would not prize CHRIST nor the promise of the pardon by him (as Manna was not prized by the Israelites) nor his righteousness, by which they Are to be forgiven:
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a man happily would be content to have CHRISTS righteousnesse, as a bridge to goe upon to Heaven,
a man happily would be content to have CHRIST righteousness, as a bridge to go upon to Heaven,
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but hee will not prize it as Paul did, who was ambitious of nothing so much as to bee found in CHRIST, not having his owne righteousnesse,
but he will not prize it as Paul did, who was ambitious of nothing so much as to be found in CHRIST, not having his own righteousness,
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but that which is by faith, accounting all things in himselfe and out of himselfe drosse and dung in comparison of it; but that which is by faith, accounting all things in himself and out of himself dross and dung in comparison of it;
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but a man unhumbled will not set this high prce upon it, and God wil not have his Jewels, much lesse Christ and pardon of sinne cast away at randome to those who shall not value them;
but a man unhumbled will not Set this high prce upon it, and God will not have his Jewels, much less christ and pardon of sin cast away At random to those who shall not valve them;
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but when a man shall see the badnesse of his nature, the multitudes of his particular sins,
but when a man shall see the badness of his nature, the Multitudes of his particular Sins,
cc-acp c-crq dt n1 vmb vvi dt n1 pp-f po31 n1, dt n2 pp-f po31 j n2,
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and see that in his heart he never thought had beene there, and stand amazed at them,
and see that in his heart he never Thought had been there, and stand amazed At them,
cc vvb cst p-acp po31 n1 pns31 av-x vvn vhd vbn a-acp, cc vvb vvn p-acp pno32,
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then to have such a righteousnesse as shall perfectly cover all these sinnes, this he will thinke a great matter.
then to have such a righteousness as shall perfectly cover all these Sins, this he will think a great matter.
cs pc-acp vhi d dt n1 c-acp vmb av-j vvi d d n2, d pns31 vmb vvi dt j n1.
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So it was to Saint Paul, when he saw himselfe the greatest of sinners. And when a man thus sees his particular sores and diseases,
So it was to Saint Paul, when he saw himself the greatest of Sinners. And when a man thus sees his particular sores and diseases,
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and something in Christs righteousnesse to answer them all;
and something in Christ righteousness to answer them all;
cc pi p-acp npg1 n1 pc-acp vvi pno32 d;
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as Christs patience to answer his impatience, Christs love to stand for his hatred, Christs holinesse of nature to cover his uncleannesse, he will then begin to esteeme every Iewell in that Cabinet,
as Christ patience to answer his impatience, Christ love to stand for his hatred, Christ holiness of nature to cover his uncleanness, he will then begin to esteem every Jewel in that Cabinet,
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for he knowes he could not spare one part of that righteousnesse, he sees a glorious righteousnesse to cloath and cover his nakednesse from top to toe,
for he knows he could not spare one part of that righteousness, he sees a glorious righteousness to cloth and cover his nakedness from top to toe,
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and this makes him prize it and every part of it, which a man unhumbled will not do;
and this makes him prize it and every part of it, which a man unhumbled will not do;
cc d vvz pno31 vvi pn31 cc d n1 pp-f pn31, r-crq dt n1 vvn vmb xx vdi;
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and as he would not esteeme the imputed righteousnesse of Christ, so nor inherent righteousnesse from him, whereby he should be enabled to turne from his evill waies;
and as he would not esteem the imputed righteousness of christ, so nor inherent righteousness from him, whereby he should be enabled to turn from his evil ways;
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but when a man sees and knowes what a heart he hath, how false, how full of sinnes,
but when a man sees and knows what a heart he hath, how false, how full of Sins,
cc-acp c-crq dt n1 vvz cc vvz r-crq dt n1 pns31 vhz, c-crq j, c-crq j pp-f n2,
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and empty of grace, and what strong lusts are there, then when he shall finde the contrary graces wrought in him, hee prizeth them highly,
and empty of grace, and what strong Lustiest Are there, then when he shall find the contrary graces wrought in him, he prizeth them highly,
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and Christ for them, because they are the pretious guifts of Christ, for he knowes and acknowledgeth they are the sole worke of Christ,
and christ for them, Because they Are the precious Gifts of christ, for he knows and acknowledgeth they Are the sole work of christ,
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because in his nature dwelleth no good thing. And why else doth God after conversion suffer his people to fall into sinne,
Because in his nature dwells no good thing. And why Else does God After conversion suffer his people to fallen into sin,
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and into variety of temptations, but that they might be more humbled still, and so know the worth of Christ herein?
and into variety of temptations, but that they might be more humbled still, and so know the worth of christ herein?
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It is required men should be humbled, because else they will not actually turne from their evill wayes, nor bee obedient to Christ in all things in their lives.
It is required men should be humbled, Because Else they will not actually turn from their evil ways, nor bee obedient to christ in all things in their lives.
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An unbroken heart is like an untamed horse, that will not indure the bridle, and be guided by it,
an unbroken heart is like an untamed horse, that will not endure the bridle, and be guided by it,
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like an untamed Heifer that will not goe with the yoake; such a man that God may command him what he will,
like an untamed Heifer that will not go with the yoke; such a man that God may command him what he will,
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but he will doe what he list:
but he will do what he list:
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but when the heart is broken and humbled once, then as Saint Paul trembling sayd, Acts 9. he will say also;
but when the heart is broken and humbled once, then as Saint Paul trembling said, Acts 9. he will say also;
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Lord, what wilt thou have me doe? I will doe what thou wilt, yea, and suffer what thou wilt;Lord, what wilt thou have me do? I will do what thou wilt, yea, and suffer what thou wilt;
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call me to suffer, for thee.
call me to suffer, for thee.
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If this question had been asked Saint Paul before he was thus humbled, he would have given another answere:
If this question had been asked Saint Paul before he was thus humbled, he would have given Another answer:
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before, God may bid us doe what hee will, but wee as stubborne servants will doe what we thinke good:
before, God may bid us doe what he will, but we as stubborn Servants will do what we think good:
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wee are proud and unbroken, and pride is the cause of all disobedience, and therefore it is sayd, High thoughts must bee east downe, that exalt themselves against the knowledge of God;
we Are proud and unbroken, and pride is the cause of all disobedience, and Therefore it is said, High thoughts must be east down, that exalt themselves against the knowledge of God;
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ere every thought can be brought into the obedience of Christ. 2 Corin. 10. 5. They exalt themselves against the knowledge of God and His will;ere every Thought can be brought into the Obedience of christ. 2 Corin. 10. 5. They exalt themselves against the knowledge of God and His will;
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for when His will is knowne, the heart yields not still:
for when His will is known, the heart yields not still:
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when the LORD commands any thing, as to take heede of evill company, to have a care of their speeches,
when the LORD commands any thing, as to take heed of evil company, to have a care of their Speeches,
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whilest men are unhumbled, they are ready to expostulate the matter, and in the end will doe nothing at all:
whilst men Are unhumbled, they Are ready to expostulate the matter, and in the end will do nothing At all:
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but when a man is humbled, and the high thoughts cast downe, then hee brings every thought and affection (that exalted it selfe before) into the obedience of Christ.
but when a man is humbled, and the high thoughts cast down, then he brings every Thought and affection (that exalted it self before) into the Obedience of christ.
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And as all disobedience is from pride and stubbornnesse of the will, so all obedience is from humility;
And as all disobedience is from pride and stubbornness of the will, so all Obedience is from humility;
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when the heart is humbled, it is made pliable to God, Esay 66. 2. I will looke to him that is contrite, and trembleth at my words; they are both there joyned:
when the heart is humbled, it is made pliable to God, Isaiah 66. 2. I will look to him that is contrite, and Trembleth At my words; they Are both there joined:
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that is, when he heareth any command from me, he is afraid to breake it, afraid of admitting the very occasions of sinning:
that is, when he hears any command from me, he is afraid to break it, afraid of admitting the very occasions of sinning:
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A man that hath beene scorched with the fire dares not easily meddle with it againe,
A man that hath been scorched with the fire dares not Easily meddle with it again,
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and the reason is, it makes a man choose the Lord freely for his Husband and Lord,
and the reason is, it makes a man choose the Lord freely for his Husband and Lord,
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and from thence followes kinde obedience to Him. Hee that hath made the choyce himselfe will serve, else not;
and from thence follows kind Obedience to Him. He that hath made the choice himself will serve, Else not;
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but hee will condemne himselfe, that he should make a choyce so unsuitable to him;
but he will condemn himself, that he should make a choice so unsuitable to him;
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and it also teacheth a man to set an high price upon CHRIST, and forgivenesse of sinnes, as you heare;
and it also Teaches a man to Set an high price upon CHRIST, and forgiveness of Sins, as you hear;
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and that will set all thy desires on worke, and cause thee to refuse no obedience, whether active or passive:
and that will Set all thy Desires on work, and cause thee to refuse no Obedience, whither active or passive:
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For, what is the reason men obey their lusts, but because they prize pleasures, have an high esteeme of honours, &c. and the same effect will the prizing of CHRIST have in thee, to do any thing for Him,
For, what is the reason men obey their Lustiest, but Because they prize pleasures, have an high esteem of honours, etc. and the same Effect will the prizing of CHRIST have in thee, to do any thing for Him,
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so as thou shalt not count thy life deare, for Him.
so as thou shalt not count thy life deer, for Him.
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They would not doe all this constantly and for ever, if they should come to Christ and be obedient for a while (as Iohns hearers and Herod was) yet they would returne unto their vomit againe:
They would not do all this constantly and for ever, if they should come to christ and be obedient for a while (as Iohns hearers and Herod was) yet they would return unto their vomit again:
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and not stay with Him if they were not humbled, they might come in, as those hearers (signified by the second and third ground) did, who received the seed with joy, and as those of whom it is sayd, Christ would not commit himself to them,
and not stay with Him if they were not humbled, they might come in, as those hearers (signified by the second and third ground) did, who received the seed with joy, and as those of whom it is said, christ would not commit himself to them,
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but stay with him, men will not unlesse they be humbled:
but stay with him, men will not unless they be humbled:
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For unlesse a man be brought to part with al for Christ, and to sell all, he will in the end repent of his bargaine;
For unless a man be brought to part with all for christ, and to fell all, he will in the end Repent of his bargain;
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if there bee a reservation of any thing, the time will come he will goe backe,
if there be a reservation of any thing, the time will come he will go back,
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and start aside like a broken Bowe;
and start aside like a broken Bow;
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and untill a man be throughly humbled, he will not be brought to part with all for CHRIST;
and until a man be thoroughly humbled, he will not be brought to part with all for CHRIST;
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he that is humbled, he onely is the Merchant-like minded man, who sells all hee hath and goes away rejoycing, is glad at the heart that hee hath Christ though with the losse of the whole world;
he that is humbled, he only is the Merchantlike minded man, who sells all he hath and Goes away rejoicing, is glad At the heart that he hath christ though with the loss of the Whole world;
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he is willing to take Christ upon all conditions, with losses and crosses, and to deny himselfe in every thing;
he is willing to take christ upon all conditions, with losses and Crosses, and to deny himself in every thing;
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for he knowes the bitternesse of sin, and so sets such a price upon Christ as if the bargaine were to make againe, he would doe as hee had done,
for he knows the bitterness of since, and so sets such a price upon christ as if the bargain were to make again, he would do as he had done,
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but the other what he hath done in a fit, he repents him of afterwards,
but the other what he hath done in a fit, he repents him of afterwards,
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and therefore true repentance (which godly sorrow and true humiliation worketh) is called repentance never to be repented of, 2 Cor. 7. 10. Other sorrow than Godly may worke a repentance,
and Therefore true Repentance (which godly sorrow and true humiliation works) is called Repentance never to be repented of, 2 Cor. 7. 10. Other sorrow than Godly may work a Repentance,
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but it is such as men afterwards repent of. Men are soone weary of the yoke of CHRIST.
but it is such as men afterwards Repent of. Men Are soon weary of the yoke of CHRIST.
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because they have not felt how grievous the yoke of sin and Sathan is, but to one who hath felt the burthen of sin, the yoke of CHRIST is easie and sweete.
Because they have not felt how grievous the yoke of since and Sathan is, but to one who hath felt the burden of since, the yoke of CHRIST is easy and sweet.
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The last Reason hath relation to the last thing here promised, of taking away the Iudgements and healing the Land. God should not have the praise of his Iudgements and of his Mercy in taking them away, unlesse men were humbled;
The last Reason hath Relation to the last thing Here promised, of taking away the Judgments and healing the Land. God should not have the praise of his Judgments and of his Mercy in taking them away, unless men were humbled;
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for if when God did afflict men, he should restore them againe without this humiliation, men would thinke that God wronged them before,
for if when God did afflict men, he should restore them again without this humiliation, men would think that God wronged them before,
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and now did but right them, but when God hath humbled them so farre, that they acknowledge his Iustice, in afflicting them,
and now did but right them, but when God hath humbled them so Far, that they acknowledge his justice, in afflicting them,
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and their owne desert to be utterly destroyed, and confesse that it is his mere Mercy they were not consumed,
and their own desert to be utterly destroyed, and confess that it is his mere Mercy they were not consumed,
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and humble themselves under his mighty hand, and now if the Iudgement be taken off,
and humble themselves under his mighty hand, and now if the Judgement be taken off,
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and his wrath blowne over, then they give him the praise of his Mercy and Iudgements.
and his wrath blown over, then they give him the praise of his Mercy and Judgments.
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Thus you see why of necessity it is required:
Thus you see why of necessity it is required:
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Now let us see the reason of the order of it, why it is required thus in the first place:
Now let us see the reason of the order of it, why it is required thus in the First place:
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It is the first condition here:
It is the First condition Here:
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there is something in the order, and to be said by way of reason for it,
there is something in the order, and to be said by Way of reason for it,
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and the reason in generall is, because nothing is acceptable to God, till the heart be humbled:
and the reason in general is, Because nothing is acceptable to God, till the heart be humbled:
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You may pray, which is another condition, and you may heare, &c. but all you doe is but lost labour,
You may pray, which is Another condition, and you may hear, etc. but all you do is but lost labour,
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unlesse it come from a broken heart.
unless it come from a broken heart.
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For first that is alone a fit sacrifice for God, without which act no sacrifice is accepted:
For First that is alone a fit sacrifice for God, without which act no sacrifice is accepted:
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This you may see Psalme 51. 16, 17. Thou desirest not sacrifice, else I would give it thee;
This you may see Psalm 51. 16, 17. Thou Desirest not sacrifice, Else I would give it thee;
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thou delightest not in burnt offerings.
thou delightest not in burned offerings.
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The sacrifices of God are a broken spirit, and a contrite hart, oh God, thou wilt not despise.
The Sacrifices of God Are a broken Spirit, and a contrite heart, o God, thou wilt not despise.
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David knew that till his heart was broken, all his good deeds and all holy duties would have beene in vaine,David knew that till his heart was broken, all his good Deeds and all holy duties would have been in vain,
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and it is as if David should have said, Lord, before I was thus humbled and my heart thus broken (as in the beginning of the Psalme hee had expressed that it was) Thou didst desire no sacrifice of me,
and it is as if David should have said, Lord, before I was thus humbled and my heart thus broken (as in the beginning of the Psalm he had expressed that it was) Thou didst desire no sacrifice of me,
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nor wouldst have delighted in no burnt offering from mee, but the sacrifices of God are a broken spirit, and other duties but as they come from it.nor Wouldst have delighted in no burned offering from me, but the Sacrifices of God Are a broken Spirit, and other duties but as they come from it.
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This is the maine sacrifice, and with out it, nothing acceptable, unlesse it be laid upon this low Altar, which sanctifies the Sacrifice.
This is the main sacrifice, and with out it, nothing acceptable, unless it be laid upon this low Altar, which Sanctifies the Sacrifice.
d vbz dt j n1, cc p-acp av pn31, pix j, cs pn31 vbb vvn p-acp d j n1, r-crq vvz dt n1.
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As it is only a fit Sacrifice for God, so this only makes us fit Priests to God;
As it is only a fit Sacrifice for God, so this only makes us fit Priests to God;
p-acp pn31 vbz av-j dt j n1 p-acp np1, av d j vvz pno12 j n2 p-acp np1;
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and before we are fit to offer a sacrifice acceptable, we must be Priests;
and before we Are fit to offer a sacrifice acceptable, we must be Priests;
cc c-acp pns12 vbr j pc-acp vvi dt n1 j, pns12 vmb vbi n2;
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and we become not Priests to God, till we have offered our selves first to God as a sacrifice, 2 Cor. 8. 5. and that we are not, till we our selves be slaine,
and we become not Priests to God, till we have offered our selves First to God as a sacrifice, 2 Cor. 8. 5. and that we Are not, till we our selves be slain,
cc pns12 vvb xx n2 p-acp np1, c-acp pns12 vhb vvn po12 n2 ord p-acp np1 p-acp dt n1, crd np1 crd crd cc d pns12 vbr xx, c-acp pns12 po12 n2 vbb vvn,
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and broken, and so made a sacrifice. Nothing is accepted till the Holy Ghost dwell in the heart;
and broken, and so made a sacrifice. Nothing is accepted till the Holy Ghost dwell in the heart;
cc vvn, cc av vvd dt n1. np1 vbz vvn p-acp dt j n1 vvi p-acp dt n1;
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1037
and untill a man bee Humbled, the Spirit of God dwells not in his heart:
and until a man be Humbled, the Spirit of God dwells not in his heart:
cc c-acp dt n1 vbi vvn, dt n1 pp-f np1 vvz xx p-acp po31 n1:
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And therefore what he doth till then, savours not of the Spirit, but a carnall heart, and so is not acceptable:
And Therefore what he does till then, savours not of the Spirit, but a carnal heart, and so is not acceptable:
cc av q-crq pns31 vdz p-acp av, vvz xx pp-f dt n1, cc-acp dt j n1, cc av vbz xx j:
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Til a man is humbled, he keepes the doore shut upon the Lord and His Spirit.
Till a man is humbled, he keeps the door shut upon the Lord and His Spirit.
p-acp dt n1 vbz vvn, pns31 vvz dt n1 vvn p-acp dt n1 cc po31 n1.
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1040
There is one within, his heart is full already; hee dwells in his owne heart himselfe;
There is one within, his heart is full already; he dwells in his own heart himself;
pc-acp vbz pi p-acp, po31 n1 vbz j av; pns31 vvz p-acp po31 d n1 px31;
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therefore it is said, Esa. 57. 15. That he dwells in a contrite heart, that is in it alone,
Therefore it is said, Isaiah 57. 15. That he dwells in a contrite heart, that is in it alone,
av pn31 vbz vvn, np1 crd crd cst pns31 vvz p-acp dt j n1, cst vbz p-acp pn31 av-j,
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for there is only roome for him to do what he will in all the chambers of it.
for there is only room for him to do what he will in all the chambers of it.
c-acp pc-acp vbz j n1 p-acp pno31 pc-acp vdi r-crq pns31 vmb p-acp d dt n2 pp-f pn31.
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1043
Vntill a man will be obedient in all things, no thing he doth is acceptable: Hee that turnes his eare from the Law, his prayer shall bee abominable.
Until a man will be obedient in all things, no thing he does is acceptable: He that turns his ear from the Law, his prayer shall be abominable.
c-acp dt n1 vmb vbi j p-acp d n2, dx n1 pns31 vdz vbz j: pns31 cst vvz po31 n1 p-acp dt n1, po31 n1 vmb vbi j.
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Now one that is not humbled throughly, hee may bee obedient in many things, hee may pray, &c. but yet he will have by wayes of his owne, he hath not fully renounced himselfe, that is, not Humbled:
Now one that is not humbled thoroughly, he may be obedient in many things, he may pray, etc. but yet he will have by ways of his own, he hath not Fully renounced himself, that is, not Humbled:
av pi cst vbz xx vvn av-j, pns31 vmb vbi j p-acp d n2, pns31 vmb vvi, av p-acp av pns31 vmb vhi p-acp n2 pp-f po31 d, pns31 vhz xx av-j vvd px31, cst vbz, xx vvn:
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Now unlesse a mans obedience be generall, nothing is acceptable.
Now unless a men Obedience be general, nothing is acceptable.
av cs dt ng1 n1 vbb j, pix vbz j.
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1046
And so wee come to the second thing propounded what this humiliation is, and herein our maine enquiry is after that which is mainely intended in the text, What it is to humble a mans selfe.
And so we come to the second thing propounded what this humiliation is, and herein our main enquiry is After that which is mainly intended in the text, What it is to humble a men self.
cc av pns12 vvb p-acp dt ord n1 vvn q-crq d n1 vbz, cc av po12 j n1 vbz p-acp d r-crq vbz av-j vvn p-acp dt n1, r-crq pn31 vbz pc-acp vvi dt ng1 n1.
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But because the finding of it out depends upon the other also, wee will with it shew also what it is to be humbled, that so wee may the better know the true humiliation required of us;
But Because the finding of it out depends upon the other also, we will with it show also what it is to be humbled, that so we may the better know the true humiliation required of us;
cc-acp p-acp dt n-vvg pp-f pn31 av vvz p-acp dt n-jn av, pns12 vmb p-acp pn31 vvi av r-crq pn31 vbz pc-acp vbi vvn, cst av pns12 vmb dt av-jc vvi dt j n1 vvn pp-f pno12;
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and for the finding out of this wee will first set before you the examples of them who have humbled themselves,
and for the finding out of this we will First Set before you the Examples of them who have humbled themselves,
cc p-acp dt vvg av pp-f d pns12 vmb ord vvi p-acp pn22 dt n2 pp-f pno32 r-crq vhb vvn px32,
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and have been humbled in Scripture, and from thence gather what it is.
and have been humbled in Scripture, and from thence gather what it is.
cc vhb vbn vvn p-acp n1, cc p-acp av vvi r-crq pn31 vbz.
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For this you shall finde Manasses in the 2 Chro•. 33. in his affliction humbling himselfe greatly,
For this you shall find Manasses in the 2 Chro•. 33. in his affliction humbling himself greatly,
p-acp d pn22 vmb vvi np1 p-acp dt crd np1. crd p-acp po31 n1 vvg px31 av-j,
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and the Lord was intreated of him, vers. 12. Likewise wee have that of S. Paul humbled.
and the Lord was entreated of him, vers. 12. Likewise we have that of S. Paul humbled.
cc dt n1 vbds vvn pp-f pno31, fw-la. crd av pns12 vhb d pp-f n1 np1 vvn.
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Acts 9. 6 where we find him trembling and astonished, and saying, Lord what wil• thou have me doe? See another example in Acts 2. 37. of those who were prickt in their hearts, crying out, what shall we do to bee saved? And so of the Goaler, Acts 16. who came trembling and astonied, and would have killed himself; Acts 9. 6 where we find him trembling and astonished, and saying, Lord what wil• thou have me do? See Another Exampl in Acts 2. 37. of those who were pricked in their hearts, crying out, what shall we do to be saved? And so of the Goalkeeper, Acts 16. who Come trembling and astonished, and would have killed himself;
vvz crd crd c-crq pns12 vvb pno31 vvg cc vvn, cc vvg, n1 q-crq n1 pns21 vhi pno11 vdi? vvb j-jn n1 p-acp n2 crd crd pp-f d r-crq vbdr vvn p-acp po32 n2, vvg av, q-crq vmb pns12 vdi pc-acp vbi vvn? cc av pp-f dt n1, n2 crd r-crq vvd vvg cc vvn, cc vmd vhi vvn px31;
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and likewise of the Prodigall, Luk. 15. (which though a parable, yet sets forth this condition of a soule humbled to us,) of whom it is said, that none gave unto him, and that hee came unto himselfe, &c. Out of all these we gather those two maine parts of Humiliation mentioned; humiliation passive, and active.
and likewise of the Prodigal, Luk. 15. (which though a parable, yet sets forth this condition of a soul humbled to us,) of whom it is said, that none gave unto him, and that he Come unto himself, etc. Out of all these we gather those two main parts of Humiliation mentioned; humiliation passive, and active.
cc av pp-f dt n-jn, np1 crd (r-crq cs dt n1, av vvz av d n1 pp-f dt n1 vvn p-acp pno12,) pp-f r-crq pn31 vbz vvn, cst pix vvd p-acp pno31, cc d pns31 vvd p-acp px31, av av pp-f d d pns12 vvb d crd j n2 pp-f n1 vvn; n1 j, cc j.
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The first whereof makes way for the second, unto which no promise is made, and which may be found in an unregenerate man;
The First whereof makes Way for the second, unto which no promise is made, and which may be found in an unregenerate man;
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1055
the second, which is the fruit of Sanctification, which is meant here, and unto which the promise is made:
the second, which is the fruit of Sanctification, which is meant Here, and unto which the promise is made:
dt ord, r-crq vbz dt n1 pp-f n1, r-crq vbz vvn av, cc p-acp r-crq dt n1 vbz vvn:
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1056
These goe both together in the godly;
These go both together in the godly;
d vvb d av p-acp dt j;
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1057
and hee that hath the second, never wants the first in some measure more or lesse,
and he that hath the second, never Wants the First in Some measure more or less,
cc pns31 cst vhz dt ord, av-x vvz dt ord p-acp d n1 av-dc cc av-dc,
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1058
though many have the first, that have not the second.
though many have the First, that have not the second.
cs d vhb dt ord, cst vhb xx dt ord.
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1059
Now the first is nothing else but a sence of sin, and Gods wrath for it;
Now the First is nothing Else but a sense of since, and God's wrath for it;
av dt ord vbz pix av cc-acp dt n1 pp-f n1, cc ng1 n1 p-acp pn31;
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expressed to us in those former examples, by being prickt in the heart, it being a wounding of the heart and spirit.
expressed to us in those former Examples, by being pricked in the heart, it being a wounding of the heart and Spirit.
vvn p-acp pno12 p-acp d j n2, p-acp vbg vvn p-acp dt n1, pn31 vbg dt n-vvg pp-f dt n1 cc n1.
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1061
Vnto which is joyned trembling feare, with considering and comming to a mans selfe, aswee have it in the Parable.
Unto which is joined trembling Fear, with considering and coming to a men self, aswee have it in the Parable.
p-acp r-crq vbz vvn vvg n1, p-acp vvg cc vvg p-acp dt ng1 n1, vvb vhb pn31 p-acp dt n1.
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And this passive Legal humiliation stands in these particulars. A sensiblenesse of sinne: before a man is as one that is in a dead sleep;
And this passive Legal humiliation Stands in these particulars. A sensibleness of sin: before a man is as one that is in a dead sleep;
cc d j j n1 vvz p-acp d n2-j. dt n1 pp-f n1: c-acp dt n1 vbz p-acp crd cst vbz p-acp dt j n1;
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1063
what is done to him he feeles not, nor what is said he heares not, is sensible of nothing:
what is done to him he feels not, nor what is said he hears not, is sensible of nothing:
q-crq vbz vdn p-acp pno31 pns31 vvz xx, ccx r-crq vbz vvn pns31 vvz xx, vbz j pp-f pix:
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1064
But this is the awakening of a man to be sensible of sinne;
But this is the awakening of a man to be sensible of sin;
cc-acp d vbz dt n-vvg pp-f dt n1 pc-acp vbi j pp-f n1;
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1065
so as now hee is wounded, now he is smitten with it, now he feeles it.
so as now he is wounded, now he is smitten with it, now he feels it.
av c-acp av pns31 vbz vvn, av pns31 vbz vvn p-acp pn31, av pns31 vvz pn31.
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1066
So the Goaler as the foundation of the prison was shaken, so was his heart also,
So the Goalkeeper as the Foundation of the prison was shaken, so was his heart also,
np1 dt n1 p-acp dt n1 pp-f dt n1 vbds vvn, av vbds po31 n1 av,
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1067
and had an earth-quake within, as well as one without; and his awaking out of sleepe was a resemblance of his awakened heart.
and had an earthquake within, as well as one without; and his awaking out of sleep was a resemblance of his awakened heart.
cc vhd dt n1 a-acp, c-acp av c-acp pi p-acp; cc po31 vvg av pp-f n1 vbds dt n1 pp-f po31 vvn n1.
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1068
This humiliation makes a man fearefull of his estate; whereas before he was bold:
This humiliation makes a man fearful of his estate; whereas before he was bold:
d n1 vvz dt n1 j pp-f po31 n1; cs a-acp pns31 vbds j:
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1069
and others that are not humbled goe on boldly and are punisht, as it is said of the foole in the Proverbs.
and Others that Are not humbled go on boldly and Are punished, as it is said of the fool in the Proverbs.
cc ng2-jn d vbr xx vvn vvb a-acp av-j cc vbr vvn, c-acp pn31 vbz vvn pp-f dt n1 p-acp dt n2.
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1070
It makes a man consider his estate, which he never did before;
It makes a man Consider his estate, which he never did before;
pn31 vvz dt n1 vvb po31 n1, r-crq pns31 av vdd p-acp;
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as the Prodigall came to himselfe, that is, entered into a serious consideration of his estate;
as the Prodigal Come to himself, that is, entered into a serious consideration of his estate;
c-acp dt j-jn vvd p-acp px31, cst vbz, vvn p-acp dt j n1 pp-f po31 n1;
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before a man thought himselfe in a good estate; little imagined hee was in the gall of bitternesse;
before a man Thought himself in a good estate; little imagined he was in the Gall of bitterness;
p-acp dt n1 vvd px31 p-acp dt j n1; av-j vvd pns31 vbds p-acp dt n1 pp-f n1;
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but this worke shewes him his poverty, and that he is altogether naked, and that hee hath nothing to sustaine him,
but this work shows him his poverty, and that he is altogether naked, and that he hath nothing to sustain him,
p-acp d n1 vvz pno31 po31 n1, cc cst pns31 vbz av j, cc cst pns31 vhz pix pc-acp vvi pno31,
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1074
as the Prodigall saw he had not, no worth at all in him. And this first worke of humiliation is wrought by the Law and the curse thereof;
as the Prodigal saw he had not, no worth At all in him. And this First work of humiliation is wrought by the Law and the curse thereof;
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which sayes in his hearing, Cursed be he that abides not in all things to doe them.
which Says in his hearing, Cursed be he that abides not in all things to do them.
r-crq vvz p-acp po31 n-vvg, vvn vbb pns31 cst vvz xx p-acp d n2 pc-acp vdi pno32.
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By the Law I say, which is the rule of righteousnesse, whereof all particular rules are branches;
By the Law I say, which is the Rule of righteousness, whereof all particular rules Are branches;
p-acp dt n1 pns11 vvb, r-crq vbz dt n1 pp-f n1, c-crq d j n2 vbr n2;
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and by the threatnings thereof, which are all branches of that great curse.
and by the threatenings thereof, which Are all branches of that great curse.
cc p-acp dt n2-vvg av, r-crq vbr d n2 pp-f d j n1.
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The one being as the lightning to discover sinne, the other like the thunder-bolt that strikes the heart with feare of Gods Iudgements: the one is like the Inditement, the other as the Sentence of the Judge.
The one being as the lightning to discover sin, the other like the thunderbolt that strikes the heart with Fear of God's Judgments: the one is like the Indictment, the other as the Sentence of the Judge.
dt pi vbg p-acp dt n1 pc-acp vvi n1, dt n-jn av-j dt n1 cst vvz dt n1 p-acp vvb pp-f npg1 n2: dt pi vbz av-j dt n1, dt j-jn c-acp dt n1 pp-f dt n1.
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I put both these together, because both goe to humble a man.
I put both these together, Because both go to humble a man.
pns11 vvb d d av, c-acp d vvb pc-acp vvi dt n1.
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The Law is like the Taskmasters of Egypt, that commanded the Israelites to do the worke, but gave them no straw;
The Law is like the Taskmasters of Egypt, that commanded the Israelites to do the work, but gave them no straw;
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so the Law tells us, this and this is to bee done, and binds us to doe it,
so the Law tells us, this and this is to be done, and binds us to do it,
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but gives us no strength, and so thereby discovers our sinfulnesse and unability to any good:
but gives us no strength, and so thereby discovers our sinfulness and unability to any good:
cc-acp vvz pno12 dx n1, cc av av vvz po12 n1 cc n1 p-acp d j:
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and then as the task-masters did beate them that failed of their tale, so comes the curse and strikes them dead, that continue not in all things to do the Law;
and then as the taskmasters did beat them that failed of their tale, so comes the curse and strikes them dead, that continue not in all things to do the Law;
cc av c-acp dt n2 vdd vvi pno32 cst vvd pp-f po32 n1, av vvz dt n1 cc vvz pno32 j, cst vvb xx p-acp d n2 pc-acp vdi dt n1;
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and these two put together worke this Legall humiliation: neither by the Law is meant only those ten words spoken in Horeb, but together with the explanation of them, and these two put together work this Legal humiliation: neither by the Law is meant only those ten words spoken in Horeb, but together with the explanation of them,
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as wee finde them expounded in the Prophets and the whole Scriptures: so that by the Law is meant that rectitude which the whole Scripture doth require.
as we find them expounded in the prophets and the Whole Scriptures: so that by the Law is meant that rectitude which the Whole Scripture does require.
c-acp pns12 vvb pno32 vvn p-acp dt n2 cc dt j-jn n2: av cst p-acp dt n1 vbz vvn cst n1 r-crq dt j-jn n1 vdz vvi.
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Now therefore when the Scriptures are laid to our hearts, the rectitude of the Scriptures is compared with the crookednes of our hearts and lives,
Now Therefore when the Scriptures Are laid to our hearts, the rectitude of the Scriptures is compared with the crookedness of our hearts and lives,
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1087
and thereby we come to see how that the least sinne is forbidden, and that the least dutie must not be omitted,
and thereby we come to see how that the least sin is forbidden, and that the least duty must not be omitted,
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1088
and that we must give an account for every idle word, and every lustfull thought and motion in the heart;
and that we must give an account for every idle word, and every lustful Thought and motion in the heart;
cc d pns12 vmb vvi dt n1 p-acp d j n1, cc d j n1 cc n1 p-acp dt n1;
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as S. Paul when humbled, saw lust to be sinne; and then we come to see withall the curse due to the lease: This humbleth a man.
as S. Paul when humbled, saw lust to be sin; and then we come to see withal the curse due to the lease: This Humbleth a man.
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And unto this is further required the help of the Spirit joyning therewith, without which the Law doth not humble a man:
And unto this is further required the help of the Spirit joining therewith, without which the Law does not humble a man:
cc p-acp d vbz av-jc vvn dt n1 pp-f dt n1 vvg av, p-acp r-crq dt n1 vdz xx vvi dt n1:
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who is therefore called the spirit of bondage, because he enlightneth a man to see his bondage and slavery to sin and Sathan,
who is Therefore called the Spirit of bondage, Because he Enlighteneth a man to see his bondage and slavery to since and Sathan,
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and his subjection to Gods wrath; not that hee makes him such or brings bondage with it, but discovers it;
and his subjection to God's wrath; not that he makes him such or brings bondage with it, but discovers it;
cc po31 n1 p-acp npg1 n1; xx cst pns31 vvz pno31 d cc vvz n1 p-acp pn31, cc-acp vvz pn31;
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and this not onely by shewing a man his bondage, but he makes him believe it:
and this not only by showing a man his bondage, but he makes him believe it:
cc d xx av-j p-acp vvg dt n1 po31 n1, cc-acp pns31 vvz pno31 vvi pn31:
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For there must be a faith to humble as well as to comfort, whereas wee set light by the threatnings, and believe them not;
For there must be a faith to humble as well as to Comfort, whereas we Set Light by the threatenings, and believe them not;
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for would the swearer sweare, if he believed that threatning, the Lord will not hold him guiltlesse that taketh his name in vaine? When therefore the Spirit enlighteneth a man to see his sinnes,
for would the swearer swear, if he believed that threatening, the Lord will not hold him guiltless that Takes his name in vain? When Therefore the Spirit Enlighteneth a man to see his Sins,
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and makes him believe the threatnings denounced against them, then a man is humbled and not before.
and makes him believe the threatenings denounced against them, then a man is humbled and not before.
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And yet though these threatnings are propounded by the Word, and made effectuall by the Spirit,
And yet though these threatenings Are propounded by the Word, and made effectual by the Spirit,
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yet usually some affliction puts life into them;
yet usually Some affliction puts life into them;
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as wee see in Manasses, and also in S. Paul who was first struck off his horse to the ground,
as we see in Manasses, and also in S. Paul who was First struck off his horse to the ground,
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and in the laylor who thought verily all his prisoners gone, for whom his owne life must have beene answerable;
and in the laylor who Thought verily all his Prisoners gone, for whom his own life must have been answerable;
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so as hee would have killed himselfe:
so as he would have killed himself:
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sometimes a reall affliction, sometimes an imaginary one, an apprehension of Judgement, shame, poverty, misery doth God use to put life into the threatnings,
sometime a real affliction, sometime an imaginary one, an apprehension of Judgement, shame, poverty, misery does God use to put life into the threatenings,
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and they put life into the Law; and then the Law is brought home to the conscience;
and they put life into the Law; and then the Law is brought home to the conscience;
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and so sinne is brought to light;
and so sin is brought to Light;
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for when men are sensible of miseries, then they are often brought to to inquiry into the Law of God to find what should bee the cause of it:
for when men Are sensible of misery's, then they Are often brought to to inquiry into the Law of God to find what should be the cause of it:
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and when the Law is brought home to the conscience, then sinne is made alive.
and when the Law is brought home to the conscience, then sin is made alive.
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Saint Paul saies, Romans 7. Sinne appeares to bee sin, which before was as colours in the darke;
Saint Paul Says, Romans 7. Sin appears to be since, which before was as colours in the dark;
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and sin being made alive, then I dyed, saies Paul there, that is, he apprehended himselfe a dead man, in which is a discovery of sinne and our subjection to death for it;
and since being made alive, then I died, Says Paul there, that is, he apprehended himself a dead man, in which is a discovery of sin and our subjection to death for it;
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wherein doe consist those two parts of this former humiliation, which makes way for the second humiliation.
wherein do consist those two parts of this former humiliation, which makes Way for the second humiliation.
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Thus you see, what to be humbled is. Now wee come to the second, what it is to humble a mans selfe:
Thus you see, what to be humbled is. Now we come to the second, what it is to humble a men self:
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which begins, when the other ends:
which begins, when the other ends:
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for then a man lookes out for the remedy, as those who cryed out what shall we doe to be saved? which is the second thing to be observed in those examples;
for then a man looks out for the remedy, as those who cried out what shall we do to be saved? which is the second thing to be observed in those Examples;
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after the wounding of their hearts, they made an enquiry what to doe to be saved.
After the wounding of their hearts, they made an enquiry what to do to be saved.
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For those that belong to Gods Election goe yet further:
For those that belong to God's Election go yet further:
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there is another kinde of Evangelicall humiliation wrought in them, which is a fruit of sanctification; for in one whom GOD meanes to save,
there is Another kind of Evangelical humiliation wrought in them, which is a fruit of sanctification; for in one whom GOD means to save,
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when hee is come to this, the LORD sends the spirit of adoption into his heart, the spirit of grace, as Za•hary calls him, which gives him some secret hope, hee shall bee received to mercy, if hee will come in;
when he is come to this, the LORD sends the Spirit of adoption into his heart, the Spirit of grace, as Za•hary calls him, which gives him Some secret hope, he shall be received to mercy, if he will come in;
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which is a worke of faith in some degree begun:
which is a work of faith in Some degree begun:
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and then says the soule with it selfe, I will goe and humble my selfe, I will goe home to God,
and then Says the soul with it self, I will go and humble my self, I will go home to God,
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and change my course, and give up my selfe to him and serve him:
and change my course, and give up my self to him and serve him:
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and this we shall finde in these examples mentioned before, especially of the Prodigall, Luk. 15. he came to this conclusion, If I stay here, I dye for hunger;
and this we shall find in these Examples mentioned before, especially of the Prodigal, Luk. 15. he Come to this conclusion, If I stay Here, I die for hunger;
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but in my fathers house there is bread enough: here was hope that bred this resolution.but in my Father's house there is bred enough: Here was hope that bred this resolution.
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I will goe home, and say to my father, I have sinned against heaven and against thee, &c. here was that true humiliation we speake of.I will go home, and say to my father, I have sinned against heaven and against thee, etc. Here was that true humiliation we speak of.
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So Manasses, hee humbled himselfe greatly, out of an hope of mercy;
So Manasses, he humbled himself greatly, out of an hope of mercy;
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for a man comes not to this active humiliation wherein he kindly humbleth himselfe, unlesse hee hath hope of mercy;
for a man comes not to this active humiliation wherein he kindly Humbleth himself, unless he hath hope of mercy;
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and the beginning of faith is with a hope of mercy, which sets a man a worke to goe to God, and say;
and the beginning of faith is with a hope of mercy, which sets a man a work to go to God, and say;
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Lord, I have committed such and such sinnes, but I will returne to them no more; I am worthy of nothing.
Lord, I have committed such and such Sins, but I will return to them no more; I am worthy of nothing.
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Now there are foure severall compositions or foure paires of ingredients, that have influence into this second kind of humiliation, to cause us to humble our selves.
Now there Are foure several compositions or foure pairs of ingredients, that have influence into this second kind of humiliation, to cause us to humble our selves.
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1 Payr, an hope of mercy, as wel as a sence of misery: that whereas before wee did looke upon God as a severe Judge;
1 Pair, an hope of mercy, as well as a sense of misery: that whereas before we did look upon God as a severe Judge;
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we looke now on him as one willing to receive us, both are requisite.
we look now on him as one willing to receive us, both Are requisite.
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Sence of misery onely, brings a man but to himselfe, as the Prodigall first is said to come to himselfe;Sense of misery only, brings a man but to himself, as the Prodigal First is said to come to himself;
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but hope of mercy joyned with it, drives a man home to God, as it did also him;
but hope of mercy joined with it, drives a man home to God, as it did also him;
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without which, sence of misery drives us from the LORD;
without which, sense of misery drives us from the LORD;
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but hope of mercy being added to it, causeth this active humiliation, wee speake of, whereby wee say, I will goe and humble my selfe.
but hope of mercy being added to it, Causes this active humiliation, we speak of, whereby we say, I will go and humble my self.
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2 Payre of ingredients are the sence of our own emptinesse, together with an apprehension of that Alsufficiency that is in God;
2 Pair of ingredients Are the sense of our own emptiness, together with an apprehension of that All-sufficiency that is in God;
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which we also may see in the Prodigall, when he said, I shall starve and die, if I stay here;
which we also may see in the Prodigal, when he said, I shall starve and die, if I stay Here;
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but in my fathers house is bread enough: he lookt to that alsufficient fulnesse that was in God to supply his wants.but in my Father's house is bred enough: he looked to that All-sufficient fullness that was in God to supply his Wants.
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The creature whilst it findeth any thing in it selfe, it will stand upon its owne bottome and not bee humbled,
The creature while it finds any thing in it self, it will stand upon its own bottom and not be humbled,
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but when it finds nothing in its selfe but emptinesse, then it beginneth to seeke out for a bottome;
but when it finds nothing in its self but emptiness, then it begins to seek out for a bottom;
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which it seeing to be in God alone, it goes out to him;
which it seeing to be in God alone, it Goes out to him;
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for men will not be drawne off from their owne bottome, till they see another bottome to stand upon.
for men will not be drawn off from their own bottom, till they see Another bottom to stand upon.
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3 There must bee a sence of a mans owne sinfulnesse, and the LORD JESUS his righteousnesse, and so a light comes in that discovereth both:
3 There must be a sense of a men own sinfulness, and the LORD JESUS his righteousness, and so a Light comes in that Discovereth both:
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thus when S. Paul was humbled, there was a light shone about him, which was an outward symbole of that new light which shone within him, of Christ, and his owne sinfulnesse.
thus when S. Paul was humbled, there was a Light shone about him, which was an outward symbol of that new Light which shone within him, of christ, and his own sinfulness.
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A sence of the love of God and Christ, joyned with the sence of a mans unkindnesse unto God, whereby wee looke upon sinnes as injuries done to God, and an unkindnesse shewne therein.
A sense of the love of God and christ, joined with the sense of a men unkindness unto God, whereby we look upon Sins as injuries done to God, and an unkindness shown therein.
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And now let us see the difference betwixt these two works or parts of humiliation, that wee may further understand what it is to humble our selves.
And now let us see the difference betwixt these two works or parts of humiliation, that we may further understand what it is to humble our selves.
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And first, they differ in the matter they are conversant about; in that first, a man is humbled properly, but for the punishment:
And First, they differ in the matter they Are conversant about; in that First, a man is humbled properly, but for the punishment:
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a man indeed is humbled for sinne, yet principally as it hath relation to punishment; it is guilt works on him;
a man indeed is humbled for sin, yet principally as it hath Relation to punishment; it is guilt works on him;
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he is not humbled for sin, as it is contrary to God, and his holinesse, but as contrary to himself and his own good:
he is not humbled for since, as it is contrary to God, and his holiness, but as contrary to himself and his own good:
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and thus we are not humbled, till we come to love God, and to have a light discovering the holines and purity of his nature, which one that is savingly humbled hath wrought in him.
and thus we Are not humbled, till we come to love God, and to have a Light discovering the holiness and purity of his nature, which one that is savingly humbled hath wrought in him.
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They differ in their grounds and principles whence they arise. The first ariseth but from selfe-love, and is but a worke of nature;
They differ in their grounds and principles whence they arise. The First arises but from Self-love, and is but a work of nature;
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though thus farre a worke of God to stirre up self-love, by the sence of misery and to awaken it;
though thus Far a work of God to stir up Self-love, by the sense of misery and to awaken it;
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but so as any unreasonable creature if in danger, useth to be sensible of it:
but so as any unreasonable creature if in danger, uses to be sensible of it:
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and what wonder then is it for a man, when hee begins to have some sence of hel and death, let into his conscience, to be wounded and apprehensive of it!
and what wonder then is it for a man, when he begins to have Some sense of hell and death, let into his conscience, to be wounded and apprehensive of it!
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but the other ariseth from the love of God kindled in the heart by hope of grace and mercy.
but the other arises from the love of God kindled in the heart by hope of grace and mercy.
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They differ in the instrumental causes that work them;
They differ in the instrumental Causes that work them;
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the one is wrought by the spirit of bondage, by an enlightning meerly to see his bondage,
the one is wrought by the Spirit of bondage, by an enlightening merely to see his bondage,
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and the soule is as one that is in bondage fearing God as a master; and he hath no further light than thus to see God as a Judge:
and the soul is as one that is in bondage fearing God as a master; and he hath no further Light than thus to see God as a Judge:
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but this other is wrought by the spirit of adoption making the Gospell also effectuall, discovering God as a father. They differ in their effects; as,
but this other is wrought by the Spirit of adoption making the Gospel also effectual, discovering God as a father. They differ in their effects; as,
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The one driveth a man from GOD, but this latter causeth a man to goe to GOD and to seeke Christ:
The one drives a man from GOD, but this latter Causes a man to go to GOD and to seek christ:
dt crd vvz dt n1 p-acp np1, cc-acp d d vvz dt n1 pc-acp vvi p-acp np1 cc pc-acp vvi np1:
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it workes that affection to Christ that the Church in the Canticles had to him, who would not give over seeking him, till she had found him whom her soule did love.
it works that affection to christ that the Church in the Canticles had to him, who would not give over seeking him, till she had found him whom her soul did love.
pn31 vvz d n1 p-acp np1 cst dt n1 p-acp dt n2 vhd p-acp pno31, r-crq vmd xx vvi p-acp vvg pno31, c-acp pns31 vhd vvn pno31 r-crq po31 n1 vdd vvi.
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Though there bee twenty obstacles in the way, yet the soule hath no rest;
Though there be twenty obstacles in the Way, yet the soul hath no rest;
cs pc-acp vbb crd n2 p-acp dt n1, av dt n1 vhz dx n1;
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as a stone hath no rest, till it bee in its owne center, so nor this soule thus humbled, but in God;
as a stone hath no rest, till it be in its own centre, so nor this soul thus humbled, but in God;
c-acp dt n1 vhz dx n1, c-acp pn31 vbb p-acp po31 d n1, av ccx d n1 av vvn, cc-acp p-acp np1;
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and therfore gives not over seeking him, though it hath never so many denyalls.
and Therefore gives not over seeking him, though it hath never so many denials.
cc av vvz xx p-acp vvg pno31, cs pn31 vhz av av d n2.
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The first breeds death, an acedia, a deadnesse and listlesnesse, it makes a man as a log, that moves not to God in prayer.
The First breeds death, an acedia, a deadness and listlessness, it makes a man as a log, that moves not to God in prayer.
dt ord vvz n1, dt fw-la, dt n1 cc n1, pn31 vvz dt n1 p-acp dt n1, cst vvz xx p-acp np1 p-acp n1.
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So it wrought in Nabal, and Achitophel, it breeds such discouragement as often ends in death.
So it wrought in Nabal, and Ahithophel, it breeds such discouragement as often ends in death.
av pn31 vvd p-acp np1, cc np1, pn31 vvz d n1 c-acp av vvz p-acp n1.
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Of worldly sorrow (and such is all sorrow whereof God is not the end) commeth death: but when it is right and true and kindly sorrow for sinne, it doth that which an affection should doe, it quickneth him to doe that which he ought to do:
Of worldly sorrow (and such is all sorrow whereof God is not the end) comes death: but when it is right and true and kindly sorrow for sin, it does that which an affection should do, it Quickeneth him to do that which he ought to do:
pp-f j n1 (cc d vbz d n1 c-crq np1 vbz xx dt n1) vvz n1: cc-acp c-crq pn31 vbz j-jn cc j cc j n1 p-acp n1, pn31 vdz d r-crq dt n1 vmd vdi, pn31 vvz pno31 pc-acp vdi d r-crq pns31 vmd pc-acp vdi:
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so feare when it is right worketh, and so all other affections, which were put into the soule for that end that it might bee stirred up by them to that which it should doe,
so Fear when it is right works, and so all other affections, which were put into the soul for that end that it might be stirred up by them to that which it should do,
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for GOD and its owne good;
for GOD and its own good;
c-acp np1 cc po31 d j;
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and therefore this affection of sorrow for sinne quickens a man to seeke out to God when it is right.
and Therefore this affection of sorrow for sin quickens a man to seek out to God when it is right.
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The first breeds a fiercenesse and turbulency in a mans spirit;
The First breeds a fierceness and turbulency in a men Spirit;
dt ord vvz dt n1 cc n1 p-acp dt ng1 n1;
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as we see often in men whose consciences are awakned to see their sinnes, they are fiercer then they were before;
as we see often in men whose Consciences Are awakened to see their Sins, they Are fierce then they were before;
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for guilt of sin vexeth their spirits; and where there is no sence of mercy from God, there is none to men:
for guilt of since vexes their spirits; and where there is no sense of mercy from God, there is none to men:
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but hee that is broken for sinne spends his anger upon himselfe, frets chiefly for his owne vilenesse and unworthinesse;
but he that is broken for sin spends his anger upon himself, frets chiefly for his own vileness and unworthiness;
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and the Peace of God which his heart hath a sence of makes his spirit gentle, and peaceable and easie to be entreated and perswaded:
and the Peace of God which his heart hath a sense of makes his Spirit gentle, and peaceable and easy to be entreated and persuaded:
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bring him Scripture, and a child may lead him and perswade him.
bring him Scripture, and a child may led him and persuade him.
vvb pno31 n1, cc dt n1 vmb vvi pno31 cc vvi pno31.
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The rough wayes are made smooth, the rough and froward dispositions of the heart, and every Mountainelike affection cast downe,
The rough ways Are made smooth, the rough and froward dispositions of the heart, and every Mountainelike affection cast down,
dt j n2 vbr vvn j, dt j cc j n2 pp-f dt n1, cc d j n1 vvd a-acp,
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as it is said they were by Saint Iohns ministery, who came to humble men and prepare men for Christ. They differ in their continuance;
as it is said they were by Saint Iohns Ministry, who Come to humble men and prepare men for christ. They differ in their Continuance;
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the former a lone proves but a passion, and it comes but from flesh, so as all the fruites of flesh are, it is but as the flower of the grasse:
the former a lone Proves but a passion, and it comes but from Flesh, so as all the fruits of Flesh Are, it is but as the flower of the grass:
dt j dt n1 vvz p-acp dt n1, cc pn31 vvz p-acp p-acp n1, av p-acp d dt n2 pp-f n1 vbr, pn31 vbz p-acp p-acp dt n1 pp-f dt n1:
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of the same fading nature the roote is from whence it comes: though it comes like a violent torrent into the heart, and swells above the bankes,
of the same fading nature the root is from whence it comes: though it comes like a violent torrent into the heart, and Swells above the banks,
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yet it is but as a land-floud;
yet it is but as a landflood;
av pn31 vbz cc-acp c-acp dt n1;
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but this latter is as a constant river that hath a spring, which though it keepes within the bankes,
but this latter is as a constant river that hath a spring, which though it keeps within the banks,
cc-acp d d vbz p-acp dt j n1 cst vhz dt n1, r-crq cs pn31 vvz p-acp dt n2,
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and doth not overflow so much as the other, yet it runnes constantly, and the further it runnes, the greater it growes.
and does not overflow so much as the other, yet it runs constantly, and the further it runs, the greater it grows.
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I will give you also some properties of that humiliation to which the promise is made here, by which it may bee yet further knowne and differenced. I will give you also Some properties of that humiliation to which the promise is made Here, by which it may be yet further known and differenced.
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We will take those fruites of it wee finde in the text. 1 It will make a man pray,
We will take those fruits of it we find in the text. 1 It will make a man pray,
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and 2. Seeke Gods face, and turne from his evill wayes: it hath alwayes these as the consequences of it: To pray.
and 2. Seek God's face, and turn from his evil ways: it hath always these as the consequences of it: To prey.
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Iudas was humbled, but hee had no minde to pray, nor an ability to pray; the spirit of prayer went not with it; Iudas was humbled, but he had not mind to pray, nor an ability to pray; the Spirit of prayer went not with it;
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but hee that hath that true humiliation, is able to poure forth his soule to God:
but he that hath that true humiliation, is able to pour forth his soul to God:
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and indeed prayer is not the worke of the memory and wit, but the proper worke of a broken heart.
and indeed prayer is not the work of the memory and wit, but the proper work of a broken heart.
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Againe, secondly, to seeke Gods face, this true humiliation cuts a man off from his owne roote and bottome,
Again, secondly, to seek God's face, this true humiliation cuts a man off from his own root and bottom,
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and causeth him to seeke the Lord alone: which seeking useth to be expressed in prayer:
and Causes him to seek the Lord alone: which seeking uses to be expressed in prayer:
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that other will cause a man to seeke mercy, but this to seeke Gods face; that is,
that other will cause a man to seek mercy, but this to seek God's face; that is,
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if they have his favour, it is enough: they seeke God as sequestred from all things else;
if they have his favour, it is enough: they seek God as sequestered from all things Else;
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though such a soule had assurance of being freed from hell, it would not content him, unlesse he saw Gods face.
though such a soul had assurance of being freed from hell, it would not content him, unless he saw God's face.
cs d dt n1 vhd n1 pp-f vbg vvn p-acp n1, pn31 vmd xx vvi pno31, cs pns31 vvd npg1 n1.
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That which Absalom counterfeited (as knowing it to be a true straine of a loving and humbled child to a Father) when he had his life given him,
That which Absalom counterfeited (as knowing it to be a true strain of a loving and humbled child to a Father) when he had his life given him,
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though banished from the Court, Let mee see my Fathers face, though hee kill mee, it is an humbled soule in truth towards God:
though banished from the Court, Let me see my Father's face, though he kill me, it is an humbled soul in truth towards God:
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others as God sayes in Hosea, Seeke mercy, but they turned not to mee: they sought not me.
Others as God Says in Hosea, Seek mercy, but they turned not to me: they sought not me.
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True humiliation causeth a man to turne from his evill wayes:
True humiliation Causes a man to turn from his evil ways:
j n1 vvz dt n1 pc-acp vvi p-acp po31 j-jn n2:
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the other makes a man but give them over for a time, whilst he is sicke of them;
the other makes a man but give them over for a time, while he is sick of them;
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and then returnes againe, as a Dog to his vomit, 2 Chron. 33. 23. It is said Amon humbled not himselfe, as Manasses his father had humbled himselfe, but transgressed more and more:
and then returns again, as a Dog to his vomit, 2 Chronicles 33. 23. It is said Amon humbled not himself, as Manasses his father had humbled himself, but transgressed more and more:
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which implies, that when a man is humbled as hee should, he transgresseth no more as hee had done;
which Implies, that when a man is humbled as he should, he Transgresseth no more as he had done;
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and so Manasses did so humble himselfe, as he transgressed no more. It will make him become stronger against that sin he hath transgressed in:
and so Manasses did so humble himself, as he transgressed no more. It will make him become Stronger against that since he hath transgressed in:
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as a bone that hath been broken is stronger when it is right set againe;
as a bone that hath been broken is Stronger when it is right Set again;
c-acp dt n1 cst vhz vbn vvn vbz jc c-crq pn31 vbz av-jn vvn av;
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hee especially humbleth himselfe for and turnes from his beloved sin, and with that from all the rest.
he especially Humbleth himself for and turns from his Beloved since, and with that from all the rest.
pns31 av-j vvz px31 p-acp cc vvz p-acp po31 j-vvn n1, cc p-acp cst p-acp d dt n1.
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2 Property is, it makes a man to cleave fast to Christ, and so draw nigh to him in all the duties of obedience, to obey him constantly, generally and throughly.
2 Property is, it makes a man to cleave fast to christ, and so draw High to him in all the duties of Obedience, to obey him constantly, generally and thoroughly.
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Men may have light wounds made in their hearts which do not drive them to the Physitian, which awakeneth men a little, but they fall asleepe againe:
Men may have Light wounds made in their hearts which do not drive them to the physician, which awakeneth men a little, but they fallen asleep again:
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but when God humbleth so as to save, he so fastens the apprehension of his misery upon him,
but when God Humbleth so as to save, he so fastens the apprehension of his misery upon him,
cc-acp c-crq np1 vvz av c-acp pc-acp vvi, pns31 av vvz dt n1 pp-f po31 n1 p-acp pno31,
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as to bring him home to Christ:
as to bring him home to christ:
c-acp pc-acp vvi pno31 av-an p-acp np1:
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he sets on the avenger of bloud to pursue him to the utmost, and not for a mile or two,
he sets on the avenger of blood to pursue him to the utmost, and not for a mile or two,
pns31 vvz p-acp dt n1 pp-f n1 pc-acp vvi pno31 p-acp dt j, cc xx p-acp dt n1 cc crd,
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but to follow him till he be driven into the Citty of refuge:
but to follow him till he be driven into the city of refuge:
cc-acp pc-acp vvi pno31 c-acp pns31 vbb vvn p-acp dt n1 pp-f n1:
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There is an humiliation, which hath not this effect and consequent of it (and therefore I mention it as a property of the true) and this because of a defect that is in it, in which respect though it come neare the true, yet differs from it:
There is an humiliation, which hath not this Effect and consequent of it (and Therefore I mention it as a property of the true) and this Because of a defect that is in it, in which respect though it come near the true, yet differs from it:
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which is in the event seene in this, that the true causeth to come to Christ,
which is in the event seen in this, that the true Causes to come to christ,
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and to cleave to him without separation.
and to cleave to him without separation.
cc pc-acp vvi p-acp pno31 p-acp n1.
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That you may therefore see the difference betweene this and the other, and wherein that other is defective;
That you may Therefore see the difference between this and the other, and wherein that other is defective;
cst pn22 vmb av vvi dt n1 p-acp d cc dt n-jn, cc c-crq d n-jn vbz j;
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marke how that which is true workes this in one, who yet is not quite cut off,
mark how that which is true works this in one, who yet is not quite Cut off,
vvb c-crq d r-crq vbz j vvz d p-acp pi, r-crq av vbz xx av vvn a-acp,
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but hangs by a thread as it were, there being some secret Fibrae, some veines and strings that are not cut in peeces, which keepe life in the old man,
but hangs by a thread as it were, there being Some secret Fibre, Some Veins and strings that Are not Cut in Pieces, which keep life in the old man,
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and a man remaineth still upon his old stocke, and so long CHRIST comes not into the heart;
and a man remains still upon his old stock, and so long CHRIST comes not into the heart;
cc dt n1 vvz av p-acp po31 j n1, cc av av-j np1 vvz xx p-acp dt n1;
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not untill a man be unbottomed of himselfe, and sees he can no way be happy in himselfe,
not until a man be unbottomed of himself, and sees he can no Way be happy in himself,
xx p-acp dt n1 vbi j pp-f px31, cc vvz pns31 vmb dx n1 vbb j p-acp px31,
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or within his owne compasse, but sees all is to bee had in and from the LORD JESUS;
or within his own compass, but sees all is to be had in and from the LORD JESUS;
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untill then, he will not goe out of himself, nor cleave to or follow the LORD JESUS CHRIST fully.
until then, he will not go out of himself, nor cleave to or follow the LORD JESUS CHRIST Fully.
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Now then, the other humiliation is defective in this, in that it is not in this manner enough bottomed, it cuts not a man wholly off from himselfe, the foundation is not laid low enough;
Now then, the other humiliation is defective in this, in that it is not in this manner enough bottomed, it cuts not a man wholly off from himself, the Foundation is not laid low enough;
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there is wanting depth of earth, there is indeed so much earth as shall bring forth a greene blade of profession,
there is wanting depth of earth, there is indeed so much earth as shall bring forth a green blade of profession,
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and such a foundation as there may bee erected a slight building upon, but it is not low enough to beare a substantiall building that shall stand out all windes and weathers.
and such a Foundation as there may be erected a slight building upon, but it is not low enough to bear a substantial building that shall stand out all winds and weathers.
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This true humiliation hath these two things goe with it. A man sees no bottome in himselfe:
This true humiliation hath these two things go with it. A man sees no bottom in himself:
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Seeth a bottome out of himselfe to stand upon, and so hee casts himselfe upon that, clasps about CHRIST, Sees a bottom out of himself to stand upon, and so he Cast himself upon that, clasps about CHRIST,
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and wholly adhereth unto him, and so draws all sap and life from him, as the branch doth from the roote,
and wholly adhereth unto him, and so draws all sap and life from him, as the branch does from the root,
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and thence comes that resolution and ability to cleave to the Lord, and to please him in all things.
and thence comes that resolution and ability to cleave to the Lord, and to please him in all things.
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As the resolution to doe it, so all his ability to goe through with it;
As the resolution to do it, so all his ability to go through with it;
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for being joyned to CHRIST, there comes the spirit of grace (cal'd the vertue of CHRISTS death,
for being joined to CHRIST, there comes the Spirit of grace (called the virtue of CHRIST death,
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because it workes a vertue like unto his death) into the heart:
Because it works a virtue like unto his death) into the heart:
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But when the heart is not yet in this manner broken, many take up purposes and good desires,
But when the heart is not yet in this manner broken, many take up Purposes and good Desires,
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but are not able to keepe them, because they were bottomed on their owne strength;
but Are not able to keep them, Because they were bottomed on their own strength;
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whereas if the heart were broken from it selfe and engrafted into CHRIST, such purposes made in his strength would thrive and grow there:
whereas if the heart were broken from it self and engrafted into CHRIST, such Purposes made in his strength would thrive and grow there:
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For if the soile bee made good, and fit plants bee planted in it, it is certaine they will thrive.
For if the soil be made good, and fit plants be planted in it, it is certain they will thrive.
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Now in a good heart those desires that bee planted there doe thrive, and wither no more,
Now in a good heart those Desires that be planted there do thrive, and wither no more,
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and though there may now and then waves arise, and so they may be tossed to and fro;
and though there may now and then waves arise, and so they may be tossed to and from;
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yet substantially they doe not wither nor fall from the foundation:
yet substantially they do not wither nor fallen from the Foundation:
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Those therefore who have begun a good course for a yeare or a moneth, and go not on in it, it is a signe they want humbling:
Those Therefore who have begun a good course for a year or a Monn, and go not on in it, it is a Signen they want humbling:
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Hee that is truly humbled, falles backe no more:
He that is truly humbled, falls back no more:
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Manasses did not, nor Saint Paul, Lord what wilt thou have mee doe, said hee then? and hee was as good as his word.Manasses did not, nor Saint Paul, Lord what wilt thou have me do, said he then? and he was as good as his word.
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Therefore take knowledge you that doe fall away, what the defect hath beene and wherein: for that will bee a meanes to set you right and recover you againe.
Therefore take knowledge you that do fallen away, what the defect hath been and wherein: for that will be a means to Set you right and recover you again.
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3 Property of Humiliation is, to have all the affections moderate, all delights in worldly things faint and remisse,
3 Property of Humiliation is, to have all the affections moderate, all delights in worldly things faint and remiss,
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and all his affections taken chiefly up about grace and sinne: True affection in him wil eate up the false.
and all his affections taken chiefly up about grace and sin: True affection in him will eat up the false.
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He esteemeth spirituall things at a high rate, and all other things as little.
He esteems spiritual things At a high rate, and all other things as little.
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Aske such an one what of all things else he would desire, and he will tell you, Christ,
Ask such an one what of all things Else he would desire, and he will tell you, christ,
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and the favour of God, and the graces of the Spirit, and to have his lusts mortified,
and the favour of God, and the graces of the Spirit, and to have his Lustiest mortified,
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and his sinnes pardoned, and that hee passeth not for the things of this life, hee cares not in comparison whether he bee poore or rich, bond or free, (notwithstanding if hee may have a better con dition, hee will use it rather) as a man that is condemned to die;
and his Sins pardoned, and that he passes not for the things of this life, he Cares not in comparison whither he be poor or rich, bound or free, (notwithstanding if he may have a better con dition, he will use it rather) as a man that is condemned to die;
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little regards hee his estate or the things of this life, his apprehensions are taken up with greater things;
little regards he his estate or the things of this life, his apprehensions Are taken up with greater things;
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give him his pardon, and take al else:
give him his pardon, and take all Else:
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So here one truly humbled, counts the favour of God so great, as he esteemes all things else light in comparison:
So Here one truly humbled, counts the favour of God so great, as he esteems all things Else Light in comparison:
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When therefore men are violent in their affections towards worldly things and in their desires and delights in them,
When Therefore men Are violent in their affections towards worldly things and in their Desires and delights in them,
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and endeavours after them, it is a signe they are not humbled.
and endeavours After them, it is a Signen they Are not humbled.
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4 Property is to love God and Christ much, Mary loved much, because much was forgiven her;
4 Property is to love God and christ much, Marry loved much, Because much was forgiven her;
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that is, not simply that much was forgiven her, but because withal she had a sence of it, apprehended it as much and her sin great by a worke of humiliation,
that is, not simply that much was forgiven her, but Because withal she had a sense of it, apprehended it as much and her since great by a work of humiliation,
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and so apprehended it a great matter to be pardoned.
and so apprehended it a great matter to be pardoned.
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And so a man having once apprehended death and hell, and the wrath of GOD as belonging to him,
And so a man having once apprehended death and hell, and the wrath of GOD as belonging to him,
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and God comes on a suddaine and tells him, thou shalt live, when his necke was on the blocke,
and God comes on a sudden and tells him, thou shalt live, when his neck was on the block,
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and hee expected nothing but death; this causeth a man to love GOD much, and to prize CHRIST;
and he expected nothing but death; this Causes a man to love GOD much, and to prize CHRIST;
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and this made Saint Paul also to love CHRIST so much, that the love of Christ constrained him, because I was a persecuter and a blasphemer, and he died for me, forgave me a great debt.
and this made Saint Paul also to love CHRIST so much, that the love of christ constrained him, Because I was a Persecutor and a blasphemer, and he died for me, forgave me a great debt.
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Hee that is truly humbled will bee content with any condition, as the Prodigall sonne, I am content to be as an hired servant, sayes hee, and am unworthy to bee called a sonne any more;
He that is truly humbled will be content with any condition, as the Prodigal son, I am content to be as an hired servant, Says he, and am unworthy to be called a son any more;
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hee was content to doe the worke of a servant, to live in the condition of a servant, to have the lowest place in all the familie:
he was content to do the work of a servant, to live in the condition of a servant, to have the lowest place in all the family:
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And so Saint Paul look'd on himselfe as the least of all the Saints, thought hee could never lay himselfe low enough.
And so Saint Paul looked on himself as the least of all the Saints, Thought he could never lay himself low enough.
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Now this contentednesse is exercised about two things. In a contentednesse in the want of these outward good things;
Now this contentedness is exercised about two things. In a contentedness in the want of these outward good things;
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when a man is content with the meanest services and the least wages, to want wealth,
when a man is content with the Meanest services and the least wages, to want wealth,
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and credit and gifts, as Iacob being truly humbled, I am lesse than the least of thy mercies:
and credit and Gifts, as Iacob being truly humbled, I am less than the least of thy Mercies:
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whereas an other man that is not humbled, when hee lookes upon himselfe and GODS mercies hee enjoyes, he thinking highly of himself, thinkes himselfe too big for them,
whereas an other man that is not humbled, when he looks upon himself and GOD'S Mercies he enjoys, he thinking highly of himself, thinks himself too big for them,
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and that the disproportion is rather on his side;
and that the disproportion is rather on his side;
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whereas Iacob though he then had many mercies, yet said, take the least mercie, and lay it in one scale,
whereas Iacob though he then had many Mercies, yet said, take the least mercy, and lay it in one scale,
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and my selfe in an other, and I am too light for it, lesse than it,
and my self in an other, and I am too Light for it, less than it,
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and it too much for me. It is exercised in bearing crosses.
and it too much for me. It is exercised in bearing Crosses.
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One that is truly humbled still blesseth GOD, as Iob, and beares and accepts the punishment of his iniquity willingly and cherefully,
One that is truly humbled still Blesses GOD, as Job, and bears and accepts the punishment of his iniquity willingly and cheerfully,
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as we see it made a condition, Lev. 26. 41. If their uncircumcised heart be humbled,
as we see it made a condition, Lev. 26. 41. If their uncircumcised heart be humbled,
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and they beare or accept the punishment of their iniquity, if the Lord lay upon him a sharpe disease (say the plague, disreputation, poverty,) yet hee beareth it willingly and chearefully;and they bear or accept the punishment of their iniquity, if the Lord lay upon him a sharp disease (say the plague, disreputation, poverty,) yet he bears it willingly and cheerfully;
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for when a man thinkes in earnest that which is said Ezech. 36. that hee is worthy to be destroyed, whatsoever befalls him from God, which is lesse than destruction, hee blesseth God for it,
for when a man thinks in earnest that which is said Ezekiel 36. that he is worthy to be destroyed, whatsoever befalls him from God, which is less than destruction, he Blesses God for it,
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and rejoyceth that he escapeth so. The humble man therefore is in all conditions contented, alwayes chearefull and blessing God;
and Rejoiceth that he escapeth so. The humble man Therefore is in all conditions contented, always cheerful and blessing God;
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if he hath good things, they are more then he is worthy of;
if he hath good things, they Are more then he is worthy of;
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if evill, though never so sharpe, yet they are lesse than destruction, and then he deserves,
if evil, though never so sharp, yet they Are less than destruction, and then he deserves,
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when as an unbroken heart is alwayes turbulent, and thinkes in the secret murmurings of his heart, that he is not well dealt with.
when as an unbroken heart is always turbulent, and thinks in the secret murmurings of his heart, that he is not well dealt with.
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I should come now to the application of this Doctrine;
I should come now to the application of this Doctrine;
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but before I must resolve a case and scruple, which doth use to trouble the hearts of many. but before I must resolve a case and scruple, which does use to trouble the hearts of many.
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The Case in question is, whether to right and true humiliation, it be necessary that such a solemne humiliation and such a measure of sorrow and violent Legall contrition goe before it.
The Case in question is, whither to right and true humiliation, it be necessary that such a solemn humiliation and such a measure of sorrow and violent Legal contrition go before it.
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There is a double kind of sorrow wrought in the hearts of men;
There is a double kind of sorrow wrought in the hearts of men;
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the one is a violent tumultuous sorrow, which ariseth from the apprehension of hell and punishment:
the one is a violent tumultuous sorrow, which arises from the apprehension of hell and punishment:
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the ground whereof is self-love, and is commonly in those who are suddainely enlightened, and so amazed therewith being taken on the suddaine;
the ground whereof is Self-love, and is commonly in those who Are suddenly enlightened, and so amazed therewith being taken on the sudden;
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as wee see in Saint Paul who was taken suddainely as hee was going to Damascus: and it was discovered to him, that hee was guilty of so great a sinne,
as we see in Saint Paul who was taken suddenly as he was going to Damascus: and it was discovered to him, that he was guilty of so great a sin,
c-acp pns12 vvb p-acp n1 np1 r-crq vbds vvn av-j c-acp pns31 vbds vvg p-acp np1: cc pn31 vbds vvn p-acp pno31, cst pns31 vbds j pp-f av j dt n1,
(9) doctrine (DIV2)
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as he could never have imagined, a voyce from heaven to strike his eares on the suddaine, why persecutest thou me? And this wee find by experience to have beene in many who never have true humiliation,
as he could never have imagined, a voice from heaven to strike his ears on the sudden, why Persecutest thou me? And this we find by experience to have been in many who never have true humiliation,
c-acp pns31 vmd av-x vhi vvn, dt n1 p-acp n1 pc-acp vvi po31 n2 p-acp dt j, q-crq vv2 pns21 pno11? cc d pns12 vvb p-acp n1 pc-acp vhi vbn p-acp d r-crq av vhb j n1,
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as wee see in Iudas. God indeed sometimes useth it to bring men to humiliation, as he did in Saint Paul.
as we see in Iudas. God indeed sometime uses it to bring men to humiliation, as he did in Saint Paul.
c-acp pns12 vvb p-acp np1. np1 av av vvz pn31 pc-acp vvi n2 p-acp n1, c-acp pns31 vdd p-acp n1 np1.
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But again we find in experience in some a cleaving to God, and holinesse of life,
But again we find in experience in Some a cleaving to God, and holiness of life,
cc-acp av pns12 vvb p-acp n1 p-acp d dt vvg p-acp np1, cc n1 pp-f n1,
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and a constant care to please him in all things, without this violent vexing sorrow:
and a constant care to please him in all things, without this violent vexing sorrow:
cc dt j n1 pc-acp vvi pno31 p-acp d n2, p-acp d j vvg n1:
(9) doctrine (DIV2)
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and many that have had their hearts deeply wounded, amazed, affrighted, and have therupon taken up great purposes which have come to nothing, the ground whereof having beene a violent passion,
and many that have had their hearts deeply wounded, amazed, affrighted, and have thereupon taken up great Purposes which have come to nothing, the ground whereof having been a violent passion,
cc d cst vhb vhn po32 n2 av-jn vvn, j-vvn, j-vvn, cc vhb av vvn a-acp j n2 r-crq vhb vvn p-acp pix, dt n1 c-crq vhg vbn dt j n1,
(9) doctrine (DIV2)
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as that the roote withered, so the fruit withered also; but a true apprehension and conviction of sin;
as that the root withered, so the fruit withered also; but a true apprehension and conviction of since;
c-acp cst dt n1 vvd, av dt n1 vvd av; cc-acp dt j n1 cc n1 pp-f n1;
(9) doctrine (DIV2)
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as in it selfe the greatest misery is more reall and drawes the heart nearer to Christ;
as in it self the greatest misery is more real and draws the heart nearer to christ;
c-acp p-acp pn31 n1 dt js n1 vbz av-dc j cc vvz dt n1 av-jc p-acp np1;
(9) doctrine (DIV2)
173
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so that in this case we may say of these two sorts, as Christ said of those who were bidden to goe into the vineyard:
so that in this case we may say of these two sorts, as christ said of those who were bidden to go into the vineyard:
av cst p-acp d n1 pns12 vmb vvi pp-f d crd n2, c-acp np1 vvd pp-f d r-crq vbdr vvn pc-acp vvi p-acp dt n1:
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They that said they would goe, did not, and others that said they would not goe, yet went: They that said they would go, did not, and Others that said they would not go, yet went:
pns32 cst vvd pns32 vmd vvi, vdd xx, cc n2-jn cst vvd pns32 vmd xx vvi, av vvd:
(9) doctrine (DIV2)
173
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and therefore wee answer, that it is not alwayes necessary to have such a violent sorrow,
and Therefore we answer, that it is not always necessary to have such a violent sorrow,
cc av pns12 vvb, cst pn31 vbz xx av j pc-acp vhi d dt j n1,
(9) doctrine (DIV2)
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or that a man should lie any long time in such an evident sence of wrath,
or that a man should lie any long time in such an evident sense of wrath,
cc cst dt n1 vmd vvi d j n1 p-acp d dt j n1 pp-f n1,
(9) doctrine (DIV2)
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though alwayes there is a right apprehension of sin which doth humble a man: which will appeare by these considerations.
though always there is a right apprehension of since which does humble a man: which will appear by these considerations.
cs av a-acp vbz dt j-jn n1 pp-f n1 r-crq vdz vvi dt n1: r-crq vmb vvi p-acp d n2.
(9) doctrine (DIV2)
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1 That is not alwayes the greatest sorrow that is thus violent: though it seeme to bee so, it is not alwayes the greatest sorrow which melteth into teares;
1 That is not always the greatest sorrow that is thus violent: though it seem to be so, it is not always the greatest sorrow which melts into tears;
vvd cst vbz xx av dt js n1 cst vbz av j: c-acp pn31 vvb pc-acp vbi av, pn31 vbz xx av dt js n1 r-crq vvz p-acp n2;
(9) doctrine (DIV2)
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as that is not the greatest joy that discovers it selfe in laughter; that is not the greatest sorrow which workes the most violent commotion in the heart;
as that is not the greatest joy that discovers it self in laughter; that is not the greatest sorrow which works the most violent commotion in the heart;
c-acp d vbz xx dt js n1 cst vvz pn31 n1 p-acp n1; d vbz xx dt js n1 r-crq vvz dt av-ds j n1 p-acp dt n1;
(9) doctrine (DIV2)
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there is a sad silent quiet sorrow that sinketh deeper, and wets more slowly, and sokes into the heart,
there is a sad silent quiet sorrow that sinks Deeper, and wets more slowly, and sokes into the heart,
pc-acp vbz dt j j j-jn n1 cst vvz avc-jn, cc vvz av-dc av-j, cc vvz p-acp dt n1,
(9) doctrine (DIV2)
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and makes the heart more fruitful in the issue, which ariseth out of a more spirituall conviction of Judgement, of the evill of sin;
and makes the heart more fruitful in the issue, which arises out of a more spiritual conviction of Judgement, of the evil of since;
cc vvz dt n1 av-dc j p-acp dt n1, r-crq vvz av pp-f dt av-dc j n1 pp-f n1, pp-f dt n-jn pp-f n1;
(9) doctrine (DIV2)
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though lesse passion accompanies it, yet a stronger and deeper affection of sorrow is wrought. I call it deeper, because it is more constant and lasting, more to purpose;
though less passion Accompanies it, yet a Stronger and Deeper affection of sorrow is wrought. I call it Deeper, Because it is more constant and lasting, more to purpose;
cs av-dc n1 vvz pn31, av dt jc cc jc-jn n1 pp-f n1 vbz vvn. pns11 vvb pn31 avc-jn, c-acp pn31 vbz av-dc j cc j-vvg, av-dc p-acp n1;
(9) doctrine (DIV2)
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the one being as a land-floud, the other as a spring.
the one being as a landflood, the other as a spring.
dt pi vbg p-acp dt n1, dt j-jn c-acp dt n1.
(9) doctrine (DIV2)
174
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Put the case, such a violent sorrow should bee greater, yet it is not alwayes alike necessary,
Put the case, such a violent sorrow should be greater, yet it is not always alike necessary,
vvb dt n1, d dt j n1 vmd vbi jc, av pn31 vbz xx av av-j j,
(9) doctrine (DIV2)
175
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neither on Gods part nor mans. Not on mans part; as some disease doth not need so sharpe and quick a medicine as an other,
neither on God's part nor men. Not on men part; as Some disease does not need so sharp and quick a medicine as an other,
av-dx p-acp ng1 n1 ccx n2. xx p-acp ng1 n1; c-acp d n1 vdz xx vvb av j cc j dt n1 p-acp dt n-jn,
(9) doctrine (DIV2)
175
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as some mens flesh is harder to heale than others, so some mens hearts have more stubbornnes in them than others;
as Some men's Flesh is harder to heal than Others, so Some men's hearts have more stubbornness in them than Others;
c-acp d ng2 n1 vbz jc pc-acp vvi cs n2-jn, av d ng2 n2 vhb dc n1 p-acp pno32 cs n2-jn;
(9) doctrine (DIV2)
176
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some have made themselves children of the Divell by their wicked courses, worse then they were at first;
Some have made themselves children of the devil by their wicked courses, Worse then they were At First;
d vhb vvn px32 n2 pp-f dt n1 p-acp po32 j n2, av-jc cs pns32 vbdr p-acp ord;
(9) doctrine (DIV2)
176
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others in comparison are but as the children of Adam, still as they were borne, and therefore the same work may be wrought in them, with much lesse adoe.
Others in comparison Are but as the children of Adam, still as they were born, and Therefore the same work may be wrought in them, with much less ado.
n2-jn p-acp n1 vbr p-acp c-acp dt n2 pp-f np1, av c-acp pns32 vbdr vvn, cc av dt d n1 vmb vbi vvn p-acp pno32, p-acp d dc n1.
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176
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On Gods part it is not alwayes so necessary, but is proportioned to Gods ends; and God differs and is various in his ends concerning men.
On God's part it is not always so necessary, but is proportioned to God's ends; and God differs and is various in his ends Concerning men.
p-acp npg1 n1 pn31 vbz xx av av j, cc-acp vbz vvn p-acp npg1 n2; cc np1 vvz cc vbz j p-acp po31 n2 vvg n2.
(9) doctrine (DIV2)
177
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He meanes to bestow a greater measure of grace upon one then upon an other; and where he meanes to set a greater building, there he digges a lower foundation;
He means to bestow a greater measure of grace upon one then upon an other; and where he means to Set a greater building, there he digs a lower Foundation;
pns31 vvz pc-acp vvi dt jc n1 pp-f n1 p-acp crd av p-acp dt n-jn; cc c-crq pns31 vvz pc-acp vvi dt jc n1, a-acp pns31 vvz dt jc n1;
(9) doctrine (DIV2)
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hee meanes to use some as a meanes to comfort others, and therefore letteth them see and feele more the bitternesse of sinne, that they may be able to comfort others with the same comfort wherwith they have beene comforted.
he means to use Some as a means to Comfort Others, and Therefore lets them see and feel more the bitterness of sin, that they may be able to Comfort Others with the same Comfort wherewith they have been comforted.
pns31 vvz pc-acp vvi d c-acp dt n2 pc-acp vvi n2-jn, cc av vvz pno32 vvi cc vvi av-dc dt n1 pp-f n1, cst pns32 vmb vbi j pc-acp vvi n2-jn p-acp dt d n1 c-crq pns32 vhb vbn vvn.
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178
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Hee differs in the meanes to attaine his ends;
He differs in the means to attain his ends;
pns31 vvz p-acp dt n2 pc-acp vvi po31 n2;
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179
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if hee meanes to bring them to the same measure of grace, yet hee will not goe alwayes the same way to worke,
if he means to bring them to the same measure of grace, yet he will not go always the same Way to work,
cs pns31 vvz pc-acp vvi pno32 p-acp dt d n1 pp-f n1, av pns31 vmb xx vvi av dt d n1 pc-acp vvi,
(9) doctrine (DIV2)
179
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as hee often doth that without affliction, which sometimes hee doth with it;
as he often does that without affliction, which sometime he does with it;
c-acp pns31 av vdz d p-acp n1, r-crq av pns31 vdz p-acp pn31;
(9) doctrine (DIV2)
179
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as a man is brought to the same Haven divers wayes, some in a calme is tided in, others are driven in with a storme,
as a man is brought to the same Haven diverse ways, Some in a Cam is tided in, Others Are driven in with a storm,
c-acp dt n1 vbz vvn p-acp dt d n1 j n2, d p-acp dt vvb vbz vvn p-acp, n2-jn vbr vvn p-acp p-acp dt n1,
(9) doctrine (DIV2)
179
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but it is no matter how they come so they come in, the promise is made to those that come.
but it is no matter how they come so they come in, the promise is made to those that come.
cc-acp pn31 vbz dx n1 c-crq pns32 vvb av pns32 vvb p-acp, dt n1 vbz vvn p-acp d cst vvb.
(9) doctrine (DIV2)
179
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A third consideration is, that it is not for want of this greatnesse of humiliation, that divers have not so violent a sorrow,
A third consideration is, that it is not for want of this greatness of humiliation, that diverse have not so violent a sorrow,
dt ord n1 vbz, cst pn31 vbz xx p-acp n1 pp-f d n1 pp-f n1, cst j vhb xx av j dt n1,
(9) doctrine (DIV2)
180
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but from some circumstance in the worke it selfe; as, First, because the light of comfort comes in sooner to some than to others;
but from Some circumstance in the work it self; as, First, Because the Light of Comfort comes in sooner to Some than to Others;
cc-acp p-acp d n1 p-acp dt n1 pn31 n1; c-acp, ord, c-acp dt n1 pp-f n1 vvz p-acp av-c p-acp d cs p-acp n2-jn;
(9) doctrine (DIV2)
180
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they have the salve presently after the wound is given:
they have the salve presently After the wound is given:
pns32 vhb dt n1 av-j p-acp dt n1 vbz vvn:
(9) doctrine (DIV2)
181
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God having broken the heart bindeth it up presently againe, a man may have as deepe a wound which a mitigated medicine comming neare to the bottome of the disease and soone applyed may sooner heale than another lesse deepe, to which the remedie is not applyed a long time after, which therefore askes longer:
God having broken the heart binds it up presently again, a man may have as deep a wound which a mitigated medicine coming near to the bottom of the disease and soon applied may sooner heal than Another less deep, to which the remedy is not applied a long time After, which Therefore asks longer:
np1 vhg vvn dt n1 vvz pn31 a-acp av-j av, dt n1 vmb vhi p-acp j-jn dt n1 r-crq dt vvn n1 vvg av-j p-acp dt n1 pp-f dt n1 cc av vvd vmb av-c vvi cs j-jn av-dc j-jn, p-acp r-crq dt n1 vbz xx vvd dt j n1 a-acp, r-crq av vvz jc:
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181
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So also it is in joy, suddainnesse increaseth it for a fit;
So also it is in joy, suddainnesse increases it for a fit;
av av pn31 vbz p-acp n1, n1 vvz pn31 p-acp dt j;
(9) doctrine (DIV2)
181
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for example, put case a man is condemned for high treason, and brought to the blocke,
for Exampl, put case a man is condemned for high treason, and brought to the block,
p-acp n1, vvb n1 dt n1 vbz vvn p-acp j n1, cc vvd p-acp dt n1,
(9) doctrine (DIV2)
181
Page 96
1321
and verily expects death, and his pardon on the suddaine comes, there is such a great sensible change wrought in him (and our natures are sensible of great changes) and therefore how excessively doth hee rejoyce!
and verily expects death, and his pardon on the sudden comes, there is such a great sensible change wrought in him (and our nature's Are sensible of great changes) and Therefore how excessively does he rejoice!
cc av-j vvz n1, cc po31 n1 p-acp dt j vvz, pc-acp vbz d dt j j n1 vvn p-acp pno31 (cc po12 n2 vbr j pp-f j n2) cc av c-crq av-j vdz pns31 vvi!
(9) doctrine (DIV2)
181
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but take one who is guilty of the same fault, who knows that if he have not his pardon, hee should lose his life,
but take one who is guilty of the same fault, who knows that if he have not his pardon, he should loose his life,
cc-acp vvb crd r-crq vbz j pp-f dt d n1, r-crq vvz d cs pns31 vhb xx po31 n1, pns31 vmd vvi po31 n1,
(9) doctrine (DIV2)
181
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but hath his pardon presently after the sentence passed, hee will prize his pardon as much as the other,
but hath his pardon presently After the sentence passed, he will prize his pardon as much as the other,
cc-acp vhz po31 n1 av-j p-acp dt n1 vvd, pns31 vmb vvi po31 n1 c-acp d c-acp dt n-jn,
(9) doctrine (DIV2)
181
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though happily hee is not so turbulently affected as the other.
though happily he is not so turbulently affected as the other.
c-acp av-j pns31 vbz xx av av-j vvn p-acp dt n-jn.
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181
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It falls out thus by reason of the ignorance some have lived in before, who therefore are enlightened to know their estates all on the suddaine;
It falls out thus by reason of the ignorance Some have lived in before, who Therefore Are enlightened to know their estates all on the sudden;
pn31 vvz av av p-acp n1 pp-f dt n1 d vhb vvn p-acp a-acp, r-crq av vbr vvn pc-acp vvi po32 n2 d p-acp dt j;
(9) doctrine (DIV2)
182
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whereas an other hath beene brought up in knowledge, and the knowledg of his misery being let in by degrees,
whereas an other hath been brought up in knowledge, and the knowledge of his misery being let in by Degrees,
cs dt n-jn vhz vbn vvn a-acp p-acp n1, cc dt n1 pp-f po31 n1 vbg vvn p-acp p-acp n2,
(9) doctrine (DIV2)
182
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1327
then the case doth also differ, as betweene two men who were to goe through a wood, whereof one is set upon by theeves not suspecting any,
then the case does also differ, as between two men who were to go through a wood, whereof one is Set upon by thieves not suspecting any,
cs dt n1 vdz av vvi, c-acp p-acp crd n2 r-crq vbdr pc-acp vvi p-acp dt n1, c-crq pi vbz vvd p-acp p-acp n2 xx vvg d,
(9) doctrine (DIV2)
182
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1328
and is put into a feare of his life, and knowes not how to escape,
and is put into a Fear of his life, and knows not how to escape,
cc vbz vvn p-acp dt n1 pp-f po31 n1, cc vvz xx c-crq pc-acp vvi,
(9) doctrine (DIV2)
182
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1329
but one comes on the suddaine, and rescues him and gives him his life, but another is warned before, knowes hee must goe through such a passage,
but one comes on the sudden, and rescues him and gives him his life, but Another is warned before, knows he must go through such a passage,
cc-acp pi vvz p-acp dt j, cc vvz pno31 cc vvz pno31 po31 n1, cc-acp j-jn vbz vvn a-acp, vvz pns31 vmb vvi p-acp d dt n1,
(9) doctrine (DIV2)
182
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and that unlesse hee hath a strong guard to goe along with him, hee shall certainely perish;
and that unless he hath a strong guard to go along with him, he shall Certainly perish;
cc cst cs pns31 vhz dt j n1 pc-acp vvi a-acp p-acp pno31, pns31 vmb av-j vvi;
(9) doctrine (DIV2)
182
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1331
this man apprehends the danger as great, as the other, and the benefit as great, and the love of him that should goe with him as great;
this man apprehends the danger as great, as the other, and the benefit as great, and the love of him that should go with him as great;
d n1 vvz dt n1 c-acp j, c-acp dt n-jn, cc dt n1 c-acp j, cc dt n1 pp-f pno31 cst vmd vvi p-acp pno31 c-acp j;
(9) doctrine (DIV2)
182
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1332
onely his passion, either of feare or joy, is not so violent as the others,
only his passion, either of Fear or joy, is not so violent as the Others,
av-j po31 n1, av-d pp-f n1 cc n1, vbz xx av j c-acp dt n2-jn,
(9) doctrine (DIV2)
182
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1333
though hee truly rejoyceth in the deliverance as much as the other, and thinkes himselfe as much bound to the man that delivered him.
though he truly Rejoiceth in the deliverance as much as the other, and thinks himself as much bound to the man that Delivered him.
cs pns31 av-j vvz p-acp dt n1 c-acp d c-acp dt n-jn, cc vvz px31 p-acp d vvn p-acp dt n1 cst vvd pno31.
(9) doctrine (DIV2)
182
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1334
I have spoken these things, because some are scrupulous in the point, and thinke they may not safely apply the Promise,
I have spoken these things, Because Some Are scrupulous in the point, and think they may not safely apply the Promise,
pns11 vhb vvn d n2, c-acp d vbr j p-acp dt n1, cc vvb pns32 vmb xx av-j vvi dt n1,
(9) doctrine (DIV2)
183
Page 98
1335
because they have not had that measure of sorrow that others have had.
Because they have not had that measure of sorrow that Others have had.
c-acp pns32 vhb xx vhn d n1 pp-f n1 cst n2-jn vhb vhn.
(9) doctrine (DIV2)
183
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1336
But let no man suffer his assurance to hee weakned for want of this, for a man may have as high an esteeme of CHRIST and bee as throughly convinced of sinne though hee want that violent worke, which GOD workes in some,
But let no man suffer his assurance to he weakened for want of this, for a man may have as high an esteem of CHRIST and be as thoroughly convinced of sin though he want that violent work, which GOD works in Some,
p-acp vvb dx n1 vvi po31 n1 p-acp pns31 vvd p-acp n1 pp-f d, c-acp dt n1 vmb vhi p-acp j dt n1 pp-f np1 cc vbi c-acp av-j vvn pp-f n1 cs pns31 vvb cst j n1, r-crq np1 vvz p-acp d,
(9) doctrine (DIV2)
184
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1337
even a great sence of his wrath, and letting them lie there and then speakes peace,
even a great sense of his wrath, and letting them lie there and then speaks peace,
av dt j n1 pp-f po31 n1, cc vvg pno32 vvi a-acp cc av vvz n1,
(9) doctrine (DIV2)
184
Page 98
1338
so as these are wrought by distinct acts and causes in a great distance one from the other,
so as these Are wrought by distinct acts and Causes in a great distance one from the other,
av c-acp d vbr vvn p-acp j n2 cc n2 p-acp dt j n1 crd p-acp dt n-jn,
(9) doctrine (DIV2)
184
Page 98
1339
so that as their sorrow was evident so their joy was evident, in another he workes so, that as soone as hee sees sinne hee sees God also pardoning.
so that as their sorrow was evident so their joy was evident, in Another he works so, that as soon as he sees sin he sees God also pardoning.
av cst p-acp po32 n1 vbds j av po32 n1 vbds j, p-acp j-jn pns31 vvz av, cst c-acp av c-acp pns31 vvz n1 pns31 vvz np1 av vvg.
(9) doctrine (DIV2)
184
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1340
And in those that have that violent shyning of affection in their first Humiliation; looke how much of it is violent, will vanish, and what is substantiall, will hold;
And in those that have that violent shining of affection in their First Humiliation; look how much of it is violent, will vanish, and what is substantial, will hold;
cc p-acp d cst vhb d j j-vvg pp-f n1 p-acp po32 ord n1; vvb c-crq d pp-f pn31 vbz j, vmb vvi, cc r-crq vbz j, vmb vvi;
(9) doctrine (DIV2)
185
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1341
so that even they in the end come to this solid conviction of Judgement at last, which onely is constant and abideth with them.
so that even they in the end come to this solid conviction of Judgement At last, which only is constant and Abideth with them.
av cst av pns32 p-acp dt n1 vvb p-acp d j n1 pp-f n1 p-acp ord, r-crq av-j vbz j cc vvz p-acp pno32.
(9) doctrine (DIV2)
185
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1342
And therefore let not thy assurance bee weakend for the want of this, for faith unites to Christ and establisheth us in well doing.
And Therefore let not thy assurance be weakend for the want of this, for faith unites to christ and Establisheth us in well doing.
cc av vvb xx po21 n1 vbi vvn p-acp dt n1 pp-f d, p-acp n1 vvz p-acp np1 cc vvz pno12 p-acp av vdg.
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But you will say, is it not good to get that sensible stirring sence and sight of sinne?
But you will say, is it not good to get that sensible stirring sense and sighed of sin?
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I answer, yes, for to that end GOD leades through crosses, and suffers thee to fall into sinnes, that thou mayest see the vanity of the creature and the sinfulnesse of thy nature, that when thou commest to heaven thou mayest say by thine own experience, it was not by my owne righteousnesse that I came hither:
I answer, yes, for to that end GOD leads through Crosses, and suffers thee to fallen into Sins, that thou Mayest see the vanity of the creature and the sinfulness of thy nature, that when thou Comest to heaven thou Mayest say by thine own experience, it was not by my own righteousness that I Come hither:
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And therefore though it be good to get it, yet let GOD goe his owne way and use his owne manner of working,
And Therefore though it be good to get it, yet let GOD go his own Way and use his own manner of working,
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whether by Legal terror or otherwise, what he sees good for thee he will do to humble thee,
whither by Legal terror or otherwise, what he sees good for thee he will do to humble thee,
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but doe thou use meanes to understand the Law, thy owne heart and actions, and as thou art fallen into new sinnes, labour to see what a case thou shouldest be in,
but do thou use means to understand the Law, thy own heart and actions, and as thou art fallen into new Sins, labour to see what a case thou Shouldst be in,
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if Christ had not delivered thee:
if christ had not Delivered thee:
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But let not thy assurance bee weakened, for you must know there are but two maine ends of humiliation, which if they bee attained in thee, thou needest not call in question thy estate.
But let not thy assurance be weakened, for you must know there Are but two main ends of humiliation, which if they be attained in thee, thou Needest not call in question thy estate.
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Now first it serves to make thee willing to match with Christ:
Now First it serves to make thee willing to match with christ:
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Wee are Christs spokes-men, and woo you every Sabbath day, but wee finde all the world like them who thinke themselves beautifull and rich and that they have matches enow, who though they are contented to have Christ for their husband in Heaven,
we Are Christ spokesmen, and woo you every Sabbath day, but we find all the world like them who think themselves beautiful and rich and that they have Matches enough, who though they Are contented to have christ for their husband in Heaven,
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yet not on the earth with all those crosses they must take him with.
yet not on the earth with all those Crosses they must take him with.
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Now humiliation comes and makes men willing, when a man comes to see and say, I have no such thing in mee as I imagined, no riches, &c. but I am in debt,
Now humiliation comes and makes men willing, when a man comes to see and say, I have no such thing in me as I imagined, no riches, etc. but I am in debt,
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and shall be arrested and laid in prison, and my life must goe for it, unlesse Christ will marry mee;
and shall be arrested and laid in prison, and my life must go for it, unless christ will marry me;
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in that a man sees hee shall be kept from all arrests by him, this makes a man willing to match with Christ,
in that a man sees he shall be kept from all arrests by him, this makes a man willing to match with christ,
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yea glad, though he have many crosses follow in this life upon the marriage.
yea glad, though he have many Crosses follow in this life upon the marriage.
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Now therefore if thou findest this wrought that thou canst sincerely say, I am willing to take Christ,
Now Therefore if thou Findest this wrought that thou Canst sincerely say, I am willing to take christ,
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and to bee subject to him in all things, to follow him in all conditions, to give a full consent to take him,
and to be Subject to him in all things, to follow him in all conditions, to give a full consent to take him,
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as I finde that hee in the word hath a full consent to take mee; then certainely thou art humbled, else not;
as I find that he in the word hath a full consent to take me; then Certainly thou art humbled, Else not;
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if thou hadst taken him onely in a fit, and not out of Judgement, thou wouldest have repented thee ere now.
if thou Hadst taken him only in a fit, and not out of Judgement, thou Wouldst have repented thee ere now.
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The second end which humiliation serves to is for Sanctification, as the other helpt him in his Justification, that every unruly lust may bee broken and mortified in thee;
The second end which humiliation serves to is for Sanctification, as the other helped him in his Justification, that every unruly lust may be broken and mortified in thee;
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that thou mightest feare to offend and bee plyable to the Lord in every thing;
that thou Mightest Fear to offend and be pliable to the Lord in every thing;
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whereas another that is unbroken quarrells with every thing, thinkes his worke too much, and his wages too little,
whereas Another that is unbroken quarrels with every thing, thinks his work too much, and his wages too little,
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and knowes not why he should goe a contrary way to the world, but an humbled man will doe all this chearefully,
and knows not why he should go a contrary Way to the world, but an humbled man will do all this cheerfully,
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like a broken Horse that turnes at every check of the bridle, when another casts his Rider:
like a broken Horse that turns At every check of the bridle, when Another Cast his Rider:
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Doest thou finde that thou tremblest at the word, and fearest sinne, and darest not venture in it,
Dost thou find that thou tremblest At the word, and Fearest sin, and Darest not venture in it,
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and so for duties, thou darest not neglect them:
and so for duties, thou Darest not neglect them:
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and this thou hast experience of in the whole course of thy life? then surely this worke of humiliation hath beene in thy heart:
and this thou hast experience of in the Whole course of thy life? then surely this work of humiliation hath been in thy heart:
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Though thou seest not the fire, yet if thou findst the heate, it hath beene there:
Though thou See not the fire, yet if thou Findest the heat, it hath been there:
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for these are the effects of it, and as I speake this for the comfort of those that have not felt such violent sorrows,
for these Are the effects of it, and as I speak this for the Comfort of those that have not felt such violent sorrows,
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so let mee on the contrary say to others, who (it may bee) have had such fits of sorrow,
so let me on the contrary say to Others, who (it may be) have had such fits of sorrow,
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yet if thou find an unwillingnes to submit thus to Christ, findest thy necke stiffe to the Lords yoke,
yet if thou find an unwillingness to submit thus to christ, Findest thy neck stiff to the lords yoke,
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and such an unbrokennesse in thee, that thou canst not live without satisfying this or that lust,
and such an Unbrokenness in thee, that thou Canst not live without satisfying this or that lust,
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but canst sin and beare it out well enough, let thy sorrow have beene never so great,
but Canst sin and bear it out well enough, let thy sorrow have been never so great,
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and now they are past and gone, and were not right; let men therefore examine themselves by the effects, for men are deceived on both sides: and then,
and now they Are past and gone, and were not right; let men Therefore examine themselves by the effects, for men Are deceived on both sides: and then,
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1 Vse is for exhortation to stirre up to the dutie: This exhortation I direct to two sorts of men;
1 Use is for exhortation to stir up to the duty: This exhortation I Direct to two sorts of men;
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first to those who are already truly humbled, and secondly to strangers to it.
First to those who Are already truly humbled, and secondly to Strangers to it.
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First you that are already humbled and have obtained the assurance of the forgivenesse of your sins, you must be humbled more,
First you that Are already humbled and have obtained the assurance of the forgiveness of your Sins, you must be humbled more,
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for if the Lord suspend his promise at this, then the duty is to be done daily:
for if the Lord suspend his promise At this, then the duty is to be done daily:
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When God requires a dutie of Sanctification (and his promises are made onely to such) there can bee none excuse, there may bee a let in preparative humiliation;
When God requires a duty of Sanctification (and his promises Are made only to such) there can be none excuse, there may be a let in preparative humiliation;
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a man may bee swallowed of two much sorrow: but not in this which is a duty of sanctification:
a man may be swallowed of two much sorrow: but not in this which is a duty of sanctification:
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and know this, that all degrees of grace arise from the degrees of this true Humiliation:
and know this, that all Degrees of grace arise from the Degrees of this true Humiliation:
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which I make good to you thus;
which I make good to you thus;
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Faith and Love are the great radicall graces, all elseare but branches springing out of them.
Faith and Love Are the great radical graces, all elseare but branches springing out of them.
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Now they are strengthened by this humiliation, and graces the more they grow, there is an addition still made to them;
Now they Are strengthened by this humiliation, and graces the more they grow, there is an addition still made to them;
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as there is an addition made to our humiliation.
as there is an addition made to our humiliation.
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First for Faith, know that the more strongly a man layes hold on CHRIST and prizeth him, the more he goes on to apprehend his sinne, and is emptied of himselfe;
First for Faith, know that the more strongly a man lays hold on CHRIST and prizeth him, the more he Goes on to apprehend his sin, and is emptied of himself;
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and though a man tooke CHRIST truly at his first conversion, yet there are degrees of prizing him;
and though a man took CHRIST truly At his First conversion, yet there Are Degrees of prizing him;
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when a husband takes a wife, though at their feast marriage there was such love betweene them as they would have chosen each other before any other in the world,
when a husband Takes a wife, though At their feast marriage there was such love between them as they would have chosen each other before any other in the world,
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yet so as this their love may admit degrees;
yet so as this their love may admit Degrees;
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after marriage, they may see more grounds of loving each other more, so that though the match is made,
After marriage, they may see more grounds of loving each other more, so that though the match is made,
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yet they may be more confirmed in their choice, which may be made more full and absolute:
yet they may be more confirmed in their choice, which may be made more full and absolute:
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So towards Christ the will and affections may be wound up to a higher peg, which is done by a further degree of humiliation.
So towards christ the will and affections may be wound up to a higher peg, which is done by a further degree of humiliation.
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What is faith, but a laying hold of Christ? Now the emptier the hand is, the further hold it takes,
What is faith, but a laying hold of christ? Now the emptier the hand is, the further hold it Takes,
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and the more we are taken off our own bottome, the further we will cleave to Christ.
and the more we Are taken off our own bottom, the further we will cleave to christ.
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A man in a river that is like to be drowned, and hath a rope cast to him, he wil be sure to catch as fast hold as hee can, you shall not need to bid him.
A man in a river that is like to be drowned, and hath a rope cast to him, he will be sure to catch as fast hold as he can, you shall not need to bid him.
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And to this end it is, that Christians are still taught more and more, by the spirit to see the vanity of the creature, the vilenesse of their natures;
And to this end it is, that Christians Are still taught more and more, by the Spirit to see the vanity of the creature, the vileness of their nature's;
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and they are led through this wildernesse to humble them, that so Christ may have the higher place in their hearts.
and they Are led through this Wilderness to humble them, that so christ may have the higher place in their hearts.
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Againe, the greater the thirst is, the greater will a mans draught be;
Again, the greater the thirst is, the greater will a men draught be;
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and the more you adde to your humiliation, the more will your thirst bee after Christ,
and the more you add to your humiliation, the more will your thirst be After christ,
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and you will drinke deeper of the fountaine of life, and draw more sap from him.
and you will drink Deeper of the fountain of life, and draw more sap from him.
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And secondly it increaseth your love, for thereby wee come to see our selves more beholding to God,
And secondly it increases your love, for thereby we come to see our selves more beholding to God,
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as having a greater debt forgiven us.
as having a greater debt forgiven us.
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What made Mary love much, but because shee was sensible much was forgiven her. Therefore labour more and more to bee humbled, especially as you fall into new sinnes, which the Lord oft lets him to doe, that they might bee humbled more:
What made Marry love much, but Because she was sensible much was forgiven her. Therefore labour more and more to be humbled, especially as you fallen into new Sins, which the Lord oft lets him to do, that they might be humbled more:
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and the more light a Christian gets to discover his owne vilenesse and the vanity of the creature, the stronger he will grow in grace,
and the more Light a Christian gets to discover his own vileness and the vanity of the creature, the Stronger he will grow in grace,
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and the more established in well doing. Now secondly for those that are strangers to this grace of Humiliation;
and the more established in well doing. Now secondly for those that Are Strangers to this grace of Humiliation;
cc dt av-dc vvn p-acp av vdg. av ord p-acp d cst vbr n2 p-acp d n1 pp-f n1;
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that they may come to be humbled, let them observe these two rules. First labour to see the greatnesse of sin.
that they may come to be humbled, let them observe these two rules. First labour to see the greatness of since.
cst pns32 vmb vvi pc-acp vbi vvn, vvb pno32 vvi d crd n2. ord n1 pc-acp vvi dt n1 pp-f n1.
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Secondly to see your owne weaknesse and unability to helpe your selves;
Secondly to see your own weakness and unability to help your selves;
ord pc-acp vvi po22 d n1 cc n1 pc-acp vvi po22 n2;
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for the first, doe not weigh sin by common opinion, but in a right ballance, doe not doe with your soules as some doe with their bodies;
for the First, do not weigh since by Common opinion, but in a right balance, do not do with your Souls as Some do with their bodies;
p-acp dt ord, vdb xx vvi n1 p-acp j n1, cc-acp p-acp dt j-jn n1, vdb xx vdi p-acp po22 n2 c-acp d vdb p-acp po32 n2;
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when their beautie is decayed, they desire to hide it from themselves by false glasses, and from others by painting;
when their beauty is decayed, they desire to hide it from themselves by false glasses, and from Others by painting;
c-crq po32 n1 vbz vvn, pns32 vvb pc-acp vvi pn31 p-acp px32 p-acp j n2, cc p-acp n2-jn p-acp vvg;
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so do we for the most part with our sins;
so do we for the most part with our Sins;
av vdb pns12 p-acp dt av-ds n1 p-acp po12 n2;
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wee desire to hide them from our selves by putting false glosses upon them, and from others by fained excuses:
we desire to hide them from our selves by putting false Glosses upon them, and from Others by feigned excuses:
pns12 vvb pc-acp vvi pno32 p-acp po12 n2 p-acp vvg j n2 p-acp pno32, cc p-acp n2-jn p-acp j-vvn n2:
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but deale impartially with your selves herein, and labour to see sinne in its full vilenesse:
but deal impartially with your selves herein, and labour to see sin in its full vileness:
cc-acp vvb av-j p-acp po22 n2 av, cc n1 pc-acp vvi n1 p-acp po31 j n1:
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And that you may doe so, First pitch upon some one great sin, and take it into consideration.
And that you may do so, First pitch upon Some one great since, and take it into consideration.
cc cst pn22 vmb vdi av, ord n1 p-acp d crd j n1, cc vvb pn31 p-acp n1.
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So Christ, when he would humble Paul, he tells him of his persecution, Why persecutest thou me? And so S. Peter, when he would humble the Iewes Acts 2. 1. he tells them of their crucifying of Christ:
So christ, when he would humble Paul, he tells him of his persecution, Why Persecutest thou me? And so S. Peter, when he would humble the Iewes Acts 2. 1. he tells them of their crucifying of christ:
av np1, c-crq pns31 vmd vvi np1, pns31 vvz pno31 pp-f po31 n1, q-crq vv2 pns21 pno11? cc av n1 np1, c-crq pns31 vmd vvi dt np2 vvz crd crd pns31 vvz pno32 pp-f po32 vvg pp-f np1:
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So Christ when hee would humble the Woman, Iohn 4. he remembers her of her adultery:
So christ when he would humble the Woman, John 4. he remembers her of her adultery:
av np1 c-crq pns31 vmd vvi dt n1, np1 crd pns31 vvz pno31 pp-f po31 n1:
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And the method that God takes when hee would humble us, it is good for us to take:
And the method that God Takes when he would humble us, it is good for us to take:
cc dt n1 cst np1 vvz c-crq pns31 vmd vvi pno12, pn31 vbz j p-acp pno12 pc-acp vvi:
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For as when a man goes to rub a great staine out of a cloath, by the same labour hee rubs out others, that are the lesse,
For as when a man Goes to rub a great stain out of a cloth, by the same labour he rubs out Others, that Are the less,
c-acp c-acp c-crq dt n1 vvz pc-acp vvi dt j n1 av pp-f dt n1, p-acp dt d n1 pns31 vvz av n2-jn, cst vbr dt av-dc,
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for my meaning is, not that you should let other sinnes alone, when I exhort you to single out one;
for my meaning is, not that you should let other Sins alone, when I exhort you to single out one;
p-acp po11 n1 vbz, xx cst pn22 vmd vvi j-jn n2 av-j, c-crq pns11 vvb pn22 p-acp j av crd;
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but to consider all particulars else also, though never so small: the multitudes of them will helpe to humble thee, as well as the greatnesse:
but to Consider all particulars Else also, though never so small: the Multitudes of them will help to humble thee, as well as the greatness:
cc-acp pc-acp vvi d n2-j av av, cs av-x av j: dt n2 pp-f pno32 vmb vvi pc-acp vvi pno21, c-acp av c-acp dt n1:
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When a man sees hee hath many debts though but small, of sixpences and shillings;
When a man sees he hath many debts though but small, of sixpences and shillings;
c-crq dt n1 vvz pns31 vhz d n2 c-acp p-acp j, pp-f n2 cc n2;
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yet being many, the totall summe may arise to a great quantity, and make a man see himselfe bankerupt:
yet being many, the total sum may arise to a great quantity, and make a man see himself bankrupt:
av vbg d, dt j n1 vmb vvi p-acp dt j n1, cc vvi dt n1 vvb px31 j-jn:
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Therefore set your sinnes in order before you, give the due weight to every sin, but yet especially let great sins bee in your eye.
Therefore Set your Sins in order before you, give the due weight to every since, but yet especially let great Sins be in your eye.
av vvb po22 n2 p-acp n1 p-acp pn22, vvb dt j-jn n1 p-acp d n1, cc-acp av av-j vvb j n2 vbb p-acp po22 n1.
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Now some sinnes are greater in their owne nature, as fornication, swearing, drunkennesse, &c. others are made great by their circumstances,
Now Some Sins Are greater in their own nature, as fornication, swearing, Drunkenness, etc. Others Are made great by their Circumstances,
av d n2 vbr jc p-acp po32 d n1, c-acp n1, vvg, n1, av ng2-jn vbr vvn j p-acp po32 n2,
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as that they were committed against knowledge, with deliberation, as Saul sparing the Amalekites, and sacrificing before Samuel came, wherein a commandement on the contrary was distinctly given.
as that they were committed against knowledge, with deliberation, as Saul sparing the Amalekites, and sacrificing before Samuel Come, wherein a Commandment on the contrary was distinctly given.
c-acp cst pns32 vbdr vvn p-acp n1, p-acp n1, c-acp np1 vvg dt n2, cc vvg p-acp np1 vvd, c-crq dt n1 p-acp dt n-jn vbds av-j vvn.
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So God aggravated to Adam his sin, did not I command thee the contrary? and didst thou not know thou shouldest not? We are not to take sins by number only, but also by weight:
So God aggravated to Adam his since, did not I command thee the contrary? and didst thou not know thou Shouldst not? We Are not to take Sins by number only, but also by weight:
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as when they were committed contrary to many promises, purposes, and so as hardnesse of heart follow upon it
as when they were committed contrary to many promises, Purposes, and so as hardness of heart follow upon it
c-acp c-crq pns32 vbdr vvn j-jn p-acp d n2, n2, cc av p-acp n1 pp-f n1 vvb p-acp pn31
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And secondly, withall labour to make sins present, though long since committed; looke on them as if they were newly done:
And secondly, withal labour to make Sins present, though long since committed; look on them as if they were newly done:
cc ord, av vvb pc-acp vvi n2 j, c-acp av-j c-acp vvn; vvb p-acp pno32 c-acp cs pns32 vbdr av-j vdn:
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for though our sinnes bee great, yet if we apprehend them and view at a distance,
for though our Sins be great, yet if we apprehend them and view At a distance,
c-acp cs po12 n2 vbb j, av cs pns12 vvb pno32 cc vvi p-acp dt n1,
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and a great way off, they move us not:
and a great Way off, they move us not:
cc dt j n1 a-acp, pns32 vvb pno12 xx:
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which is the reason why men are not more affected with the thought of death, in their health, which yet is one of the greatest evills,
which is the reason why men Are not more affected with the Thought of death, in their health, which yet is one of the greatest evils,
r-crq vbz dt n1 c-crq n2 vbr xx av-dc vvn p-acp dt n1 pp-f n1, p-acp po32 n1, r-crq av vbz pi pp-f dt js n2-jn,
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and so apprehended by us when we come to die:
and so apprehended by us when we come to die:
cc av vvn p-acp pno12 c-crq pns12 vvb pc-acp vvi:
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the reason is, because it is then conceived to be a farre off, and so men are not moved with it.
the reason is, Because it is then conceived to be a Far off, and so men Are not moved with it.
dt n1 vbz, c-acp pn31 vbz av vvn pc-acp vbi dt av-j a-acp, cc av n2 vbr xx vvn p-acp pn31.
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Thus it is in our apprehension of sins also: the distance makes them seeme small;
Thus it is in our apprehension of Sins also: the distance makes them seem small;
av pn31 vbz p-acp po12 n1 pp-f n2 av: dt n1 vvz pno32 vvi j;
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there is not a neare conjunction and application of the object and the affection, they are not brought nigh,
there is not a near conjunction and application of the Object and the affection, they Are not brought High,
pc-acp vbz xx dt j n1 cc n1 pp-f dt n1 cc dt n1, pns32 vbr xx vvn av-j,
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but men looke upon sinnes long since past as small, whereas in truth sins long since committed are the same in themselves and in the sight of God they were when first committed;
but men look upon Sins long since past as small, whereas in truth Sins long since committed Are the same in themselves and in the sighed of God they were when First committed;
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and therefore should bee the same to thee.
and Therefore should be the same to thee.
cc av vmd vbi dt d p-acp pno21.
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So a man that hath committed a treason twenty yeares agoe, may bee executed for it now:
So a man that hath committed a treason twenty Years ago, may be executed for it now:
np1 dt n1 cst vhz vvn dt n1 crd n2 av, vmb vbi vvn p-acp pn31 av:
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and therefore Iosephs brethren remembred their sinne as fresh, though long before committed, as if they had then committed it:
and Therefore Joseph's brothers remembered their sin as fresh, though long before committed, as if they had then committed it:
cc av np1 n2 vvd po32 n1 c-acp j, c-acp av-j c-acp vvn, c-acp cs pns32 vhd av vvn pn31:
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their affliction revived in their consciences, and made it as present: but we usually looke on sins past as none of ours.
their affliction revived in their Consciences, and made it as present: but we usually look on Sins past as none of ours.
po32 n1 vvn p-acp po32 n2, cc vvd pn31 p-acp j: cc-acp pns12 av-j vvb p-acp n2 j c-acp pix pp-f png12.
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Iob saith, that the LORD made him possesse the sinnes of his youth: he possessed them, that is, looked on them as his owne.Job Says, that the LORD made him possess the Sins of his youth: he possessed them, that is, looked on them as his own.
np1 vvz, cst dt n1 vvd pno31 vvi dt n2 pp-f po31 n1: pns31 vvd pno32, cst vbz, vvn p-acp pno32 p-acp po31 d.
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What is the reason why to men in jeopardy, as in a storme at Sea and in the time of sicknesse their sins then appeare so terrible and fearefull? they apprehend them as present.
What is the reason why to men in jeopardy, as in a storm At Sea and in the time of sickness their Sins then appear so terrible and fearful? they apprehend them as present.
q-crq vbz dt n1 c-crq pc-acp n2 p-acp n1, c-acp p-acp dt n1 p-acp n1 cc p-acp dt n1 pp-f n1 po32 n2 av vvi av j cc j? pns32 vvb pno32 p-acp j.
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Now that which God doth by affliction, let us labour to get done by meditation, and by faith to looke on them as present;
Now that which God does by affliction, let us labour to get done by meditation, and by faith to look on them as present;
av cst r-crq np1 vdz p-acp n1, vvb pno12 vvi pc-acp vvi vdn p-acp n1, cc p-acp n1 pc-acp vvi p-acp pno32 p-acp j;
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turne that end of the optike glasse which will bring them neare to thee, labour to have a true Judgement of their greatnesse,
turn that end of the optike glass which will bring them near to thee, labour to have a true Judgement of their greatness,
vvb d n1 pp-f dt j n1 r-crq vmb vvi pno32 av-j p-acp pno21, vvb pc-acp vhi dt j n1 pp-f po32 n1,
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and that they are the same, for therein lyes true humiliation, when the Judgement is rightly convinced to esteeme them the greatest evill,
and that they Are the same, for therein lies true humiliation, when the Judgement is rightly convinced to esteem them the greatest evil,
cc cst pns32 vbr dt d, c-acp av vvz j n1, c-crq dt n1 vbz av-jn vvn pc-acp vvi pno32 dt js n-jn,
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though it bee not accompanied with so violent and turbulent a sorrow.
though it be not accompanied with so violent and turbulent a sorrow.
cs pn31 vbb xx vvn p-acp av j cc j dt n1.
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When you have made them thus present, doe not quickly make an end, but let sorrow abide upon your hearts,
When you have made them thus present, do not quickly make an end, but let sorrow abide upon your hearts,
c-crq pn22 vhb vvn pno32 av j, vdb xx av-j vvi dt n1, cc-acp vvb n1 vvi p-acp po22 n2,
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for the worke is not so soone done;
for the work is not so soon done;
p-acp dt n1 vbz xx av av vdn;
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you will get into some rocke or other, unlesse you bee continually persecuted and followed by the apprehension of your sins, till you come unto the City of refuge:
you will get into Some rock or other, unless you be continually persecuted and followed by the apprehension of your Sins, till you come unto the city of refuge:
pn22 vmb vvi p-acp d n1 cc n-jn, cs pn22 vbb av-j vvn cc vvn p-acp dt n1 pp-f po22 n2, c-acp pn22 vvb p-acp dt n1 pp-f n1:
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but doe as David did Psal. 51. he sets his sin before him; and as Saint Paul, to whom that sin of persecution was ever fresh in his memory and alwayes in his mouth, I a persecutor, &c. In this case learne something of the Divell, who when he would bring a man to bee swallowed up of sorrow, his manner is to keepe a mans sin still before him,
but do as David did Psalm 51. he sets his since before him; and as Saint Paul, to whom that since of persecution was ever fresh in his memory and always in his Mouth, I a persecutor, etc. In this case Learn something of the devil, who when he would bring a man to be swallowed up of sorrow, his manner is to keep a men since still before him,
cc-acp vdb c-acp np1 vdd np1 crd pns31 vvz po31 n1 p-acp pno31; cc p-acp n1 np1, p-acp ro-crq d n1 pp-f n1 vbds av j p-acp po31 n1 cc av p-acp po31 n1, pns11 dt n1, av p-acp d n1 vvi pi pp-f dt n1, r-crq c-crq pns31 vmd vvi dt n1 pc-acp vbi vvn a-acp pp-f n1, po31 n1 vbz pc-acp vvi dt ng1 n1 av p-acp pno31,
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nor will he let a man be at rest, therfore 2 Cor. 12. they are called the buffetings of Sathan, because hee comes often with blow after blow, to discourage and amaze a man now learne from that practise of his to stay and dwell upon the meditations of our sinnes,
nor will he let a man be At rest, Therefore 2 Cor. 12. they Are called the buffetings of Sathan, Because he comes often with blow After blow, to discourage and amaze a man now Learn from that practice of his to stay and dwell upon the meditations of our Sins,
ccx vmb pns31 vvi dt n1 vbb p-acp n1, av crd np1 crd pns32 vbr vvn dt n2-vvg pp-f np1, c-acp pns31 vvz av p-acp n1 p-acp n1, p-acp vvi cc vvi dt n1 av vvi p-acp d n1 pp-f png31 pc-acp vvi cc vvi p-acp dt n2 pp-f po12 n2,
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and often to present them to our soules. Thy greene wood happily will not burne without much blowing:
and often to present them to our Souls. Thy green wood happily will not burn without much blowing:
cc av pc-acp vvi pno32 p-acp po12 n2. po21 j-jn n1 av-j vmb xx vvi p-acp d vvg:
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it is frequens & intensior argumentatio, a frequent pressing of arguments that workes on the affections;
it is Frequent & intensior argumentatio, a frequent pressing of Arguments that works on the affections;
pn31 vbz n2 cc fw-la fw-la, dt j n-vvg pp-f n2 cst vvz p-acp dt n2;
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and so here keepe the object neare the faculty, and at last it will worke:
and so Here keep the Object near the faculty, and At last it will work:
cc av av vvi dt n1 av-j dt n1, cc p-acp ord pn31 vmb vvi:
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look not on thy sins by fits, let there be no interruption by worldly joyes or pleasures, no intervalla: and this is Saint Iames counsell, Be afflicted, and mourne and weepe, Iames 4. Let your laughter bee turned into mourning, and your joy into heavinesse:
look not on thy Sins by fits, let there be no interruption by worldly Joys or pleasures, no intervalla: and this is Saint James counsel, Be afflicted, and mourn and weep, James 4. Let your laughter be turned into mourning, and your joy into heaviness:
vvb xx p-acp po21 n2 p-acp n2, vvb pc-acp vbi dx n1 p-acp j n2 cc n2, av-dx uh: cc d vbz n1 np1 n1, vbb vvn, cc vvi cc vvi, np1 crd vvb po22 n1 vbi vvn p-acp n1, cc po22 n1 p-acp n1:
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humble your selves, &c. that is, if you will have your hearts humbled, abstaine from lawfull delights for the time, get alone.humble your selves, etc. that is, if you will have your hearts humbled, abstain from lawful delights for the time, get alone.
vvb po22 n2, av cst vbz, cs pn22 vmb vhi po22 n2 vvn, vvb p-acp j n2 p-acp dt n1, vvb av-j.
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So Ioel 2. hee bids them set apart a day, that they might have no interruption;
So Joel 2. he bids them Set apart a day, that they might have no interruption;
np1 np1 crd pns31 vvz pno32 vvi av dt n1, cst pns32 vmd vhi dx n1;
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and if that will not doe it, sanctifie another; let not one sparke goe out ere another bee strucke;
and if that will not do it, sanctify Another; let not one spark go out ere Another bee struck;
cc cs d vmb xx vdi pn31, vvb j-jn; vvb xx crd n1 vvi av c-acp j-jn n1 vvd;
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otherwise you will bee alwayes beginning and never come to be humbled. If you would come to lay your sins to heart, and be affected with them;
otherwise you will be always beginning and never come to be humbled. If you would come to lay your Sins to heart, and be affected with them;
av pn22 vmb vbi av vvg cc av-x vvb pc-acp vbi vvn. cs pn22 vmd vvi pc-acp vvi po22 n2 p-acp n1, cc vbb vvn p-acp pno32;
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then be sure you be not kept off by those false reasoning;
then be sure you be not kept off by those false reasoning;
av vbb j pn22 vbb xx vvn a-acp p-acp d j n-vvg;
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and excuses, which hinder men from being humbled, and keepe their sins from comming in upon them: as for instance;
and excuses, which hinder men from being humbled, and keep their Sins from coming in upon them: as for instance;
cc n2, r-crq vvb n2 p-acp vbg vvn, cc vvi po32 n2 p-acp vvg p-acp p-acp pno32: c-acp p-acp n1;
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when a man comes to consider of his sinnes, I but sayes he, am I not in a good estate already? and then my sinnes are pardoned;
when a man comes to Consider of his Sins, I but Says he, am I not in a good estate already? and then my Sins Are pardoned;
c-crq dt n1 vvz pc-acp vvi pp-f po31 n2, pns11 p-acp vvz pns31, vbm pns11 xx p-acp dt j n1 av? cc cs po11 n2 vbr vvn;
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for I have good desires in me and a good meaning, I meane no man no harme;
for I have good Desires in me and a good meaning, I mean no man no harm;
c-acp pns11 vhb j n2 p-acp pno11 cc dt j n1, pns11 vvb dx n1 dx n1;
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and thus these keepe him from seeing himselfe a child of wrath:
and thus these keep him from seeing himself a child of wrath:
cc av d vvb pno31 p-acp vvg px31 dt n1 pp-f n1:
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but consider, that thou mayst have all these good things in thee, and more than these,
but Consider, that thou Mayest have all these good things in thee, and more than these,
cc-acp vvb, cst pns21 vm2 vhi d d j n2 p-acp pno21, cc av-dc cs d,
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and yet be a child of wrath;
and yet be a child of wrath;
cc av vbi dt n1 pp-f n1;
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these will be found to the praise of the Holy Ghost who wrought them in thee,
these will be found to the praise of the Holy Ghost who wrought them in thee,
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1468
but not to thy advantage to escape damnation; for though these be in thee, yet they have not that full effect they should,
but not to thy advantage to escape damnation; for though these be in thee, yet they have not that full Effect they should,
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for they overcome not that evill that is in thee:
for they overcome not that evil that is in thee:
c-acp pns32 vvb xx d n-jn cst vbz p-acp pno21:
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for notwithstanding all these good things thou art still a Sabbath profaner, a drunkard given to company.
for notwithstanding all these good things thou art still a Sabbath profaner, a drunkard given to company.
c-acp a-acp d d j n2 pns21 vb2r av dt n1 n1, dt n1 vvn p-acp n1.
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1471
I might goe over all other sins; but in a word; if they overcome not every sin, they are nothing for the saving thee;
I might go over all other Sins; but in a word; if they overcome not every since, they Are nothing for the Saving thee;
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1472
if they had beene effectuall in thee, they would have driven out the darknesse; all the good things thou hast availe not to thy salvation;
if they had been effectual in thee, they would have driven out the darkness; all the good things thou hast avail not to thy salvation;
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1473
because they make thee not a good man;
Because they make thee not a good man;
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1474
yea all these good things and the good fits thou hast had, will helpe forward thy condemnation:
yea all these good things and the good fits thou hast had, will help forward thy condemnation:
uh d d j n2 cc dt j n2 pns21 vh2 vhd, vmb vvi av-j po21 n1:
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because thou hast prophaned the truth in thy heart, and hast not put fuell to these sparkes, which God in mercy did put in:
Because thou hast Profaned the truth in thy heart, and hast not put fuel to these sparks, which God in mercy did put in:
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1476
that thou shouldest suffer such Talents as these to lie hid in a Napkin, will he not say, thou art an unprofitable servant?
that thou Shouldst suffer such Talents as these to lie hid in a Napkin, will he not say, thou art an unprofitable servant?
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A second thing that is to be added to the sight of your sinnes to humble you, is to know that misery and vanity that is in your selves;
A second thing that is to be added to the sighed of your Sins to humble you, is to know that misery and vanity that is in your selves;
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wee see by experience that men will grant that they are great sinners, but what is the reason, that yet notwithstanding they stand out?
we see by experience that men will grant that they Are great Sinners, but what is the reason, that yet notwithstanding they stand out?
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They doe not know their owne misery and vanity, and though wee have preached to men againe and againe their misery; yet they are not stirred:
They do not know their own misery and vanity, and though we have preached to men again and again their misery; yet they Are not stirred:
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but when death comes, then they are humbled, and why, but because then they see what God is, and what themselves are;
but when death comes, then they Are humbled, and why, but Because then they see what God is, and what themselves Are;
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death shewes them the vanity of the Creature:
death shows them the vanity of the Creature:
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so that the way to bee humbled, is to know how unable a man is to bee happy within his owne compasse. And to this end consider:
so that the Way to be humbled, is to know how unable a man is to be happy within his own compass. And to this end Consider:
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First, the greatnesse of God and his power, and the terrours of the Almighty, that he is that God in whose hands is thy life and wayes, and all:
First, the greatness of God and his power, and the terrors of the Almighty, that he is that God in whose hands is thy life and ways, and all:
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and consider, that unlesse thou seriously lay thy sinnes to heart; this God is thy enemy, and him with whom for ever thou hast to doe.
and Consider, that unless thou seriously lay thy Sins to heart; this God is thy enemy, and him with whom for ever thou hast to do.
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Consider what a weake creature thou art; thinke with thy selfe;
Consider what a weak creature thou art; think with thy self;
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1486
a sicknesse may come on my body, a crosse may come on my estate, yea an apprehension of my soule, that may sucke up the marrow of my bones;
a sickness may come on my body, a cross may come on my estate, yea an apprehension of my soul, that may suck up the marrow of my bones;
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and above all, I have an immortall soule in a vessell of clay;
and above all, I have an immortal soul in a vessel of clay;
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and thinke when that glasse, that shell is broke, what will become of that poore soule of thine:
and think when that glass, that shell is broke, what will become of that poor soul of thine:
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And this would bring a man to the Prodigalls case. Belshazzar saw this, when hee saw the hand writing upon the wall.
And this would bring a man to the Prodigals case. Belshazzar saw this, when he saw the hand writing upon the wall.
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Had it not beene wisedome in him to have seene and acknowledged it before? Thou art well now;
Had it not been Wisdom in him to have seen and acknowledged it before? Thou art well now;
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1491
thou doest not know what alterations may befall thee in the yeare, and thou hadst better leave a thousand businesses undone, than this.
thou dost not know what alterations may befall thee in the year, and thou Hadst better leave a thousand businesses undone, than this.
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1492
And yet thirdly, all this will not doe it, except the spirit of God come on thee:
And yet Thirdly, all this will not do it, except the Spirit of God come on thee:
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1493
to humble a man is a mighty worke.
to humble a man is a mighty work.
pc-acp vvi dt n1 vbz dt j n1.
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Though Eliah should preach to you, yea all the sonnes of thunder should come, yet without the spirit, they will not be able to humble you;
Though Elijah should preach to you, yea all the Sons of thunder should come, yet without the Spirit, they will not be able to humble you;
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1495
yea God himselfe came downe from heaven, upon Mount Sinai, and with what terrours? and yet the people remained unbroken,
yea God himself Come down from heaven, upon Mount Sinai, and with what terrors? and yet the people remained unbroken,
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1496
though they were amazed for a time.
though they were amazed for a time.
cs pns32 vbdr vvn p-acp dt n1.
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When Christ spake to S. Paul and strucke him off his horse, if he had not had a light within as well as without, hee had not beene humbled;
When christ spoke to S. Paul and struck him off his horse, if he had not had a Light within as well as without, he had not been humbled;
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nor the Iaylor, if there had not been an earthquake in his heart, as well as in the earth.
nor the Jailer, if there had not been an earthquake in his heart, as well as in the earth.
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1499
Ieroboam had as great a miracle wrought before him as Saint Paul: you may well thinke the drying up of his hand amazed him,Jeroboam had as great a miracle wrought before him as Saint Paul: you may well think the drying up of his hand amazed him,
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1500
yet made him not give over his sinne;
yet made him not give over his sin;
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1501
and what was the reason? there was a miracle in both, but not the spirit:
and what was the reason? there was a miracle in both, but not the Spirit:
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1502
and if wee did worke miracles before you, from day to day; yet unlesse God sent his spirit of bondage upon you you would not bee humbled.
and if we did work Miracles before you, from day to day; yet unless God sent his Spirit of bondage upon you you would not be humbled.
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1503
See the necessity of the spirits helpe in admonitions also.
See the necessity of the spirits help in admonitions also.
n1 dt n1 pp-f dt n2 vvb p-acp n2 av.
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1504
Amaziah was admonished by a Prophet as well as David by N. than, yet hee was not humbled:Amaziah was admonished by a Prophet as well as David by N. than, yet he was not humbled:
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1505
and so wee see some are humbled by afflictions, and others not.
and so we see Some Are humbled by afflictions, and Others not.
cc av pns12 vvb d vbr vvn p-acp n2, cc n2-jn xx.
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1506
Therefore pray that God would send his Spirit to convince you, and learne also not to be offended at us,
Therefore pray that God would send his Spirit to convince you, and Learn also not to be offended At us,
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1507
when in preaching the Law your consciences are troubled. It is the spirit that troubleth you;
when in preaching the Law your Consciences Are troubled. It is the Spirit that Troubles you;
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1508
else our words would not trouble you: and therefore bee not angry at us: and therefore also doe not put off this duty of getting your hearts humbled;
Else our words would not trouble you: and Therefore be not angry At us: and Therefore also do not put off this duty of getting your hearts humbled;
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1509
for thou art not able so much as to humble thy self: therefore take the opportunities of the spirit, when he stirs thy heart.
for thou art not able so much as to humble thy self: Therefore take the opportunities of the Spirit, when he stirs thy heart.
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1510
But you will say, this rather discourageth us from the worke: for then wee must ever waite like marriners, till the tide and the gale comes,
But you will say, this rather Discourageth us from the work: for then we must ever wait like Mariners, till the tide and the gale comes,
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1511
and I had as good sit still: for I may goe about it to no purpose, seeing the Lord must doe it. I answer thee;
and I had as good fit still: for I may go about it to no purpose, seeing the Lord must do it. I answer thee;
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1512
that if thou wouldest goe about it and shut up thy selfe in private a day,
that if thou Wouldst go about it and shut up thy self in private a day,
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1513
and after that another, in the end God would send his Spirit. When Christ bad them goe and rowe, though they rowed all night to little purpose,
and After that Another, in the end God would send his Spirit. When christ bade them go and row, though they rowed all night to little purpose,
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1514
yet CHRIST came at last, and they were on the other side presently;
yet CHRIST Come At last, and they were on the other side presently;
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1515
it may be thou mayest bee about it a moneth or two, ere thou findest the Spirit comming;
it may be thou Mayest be about it a Monn or two, ere thou Findest the Spirit coming;
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1516
yet hee will come in the end, and then the worke wil be throughly done;
yet he will come in the end, and then the work will be thoroughly done;
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1517
for God hath made a promise of the Holy Ghost, that hee will baptize with the Holy Ghost as with fire; not onely to his Disciples;
for God hath made a promise of the Holy Ghost, that he will baptise with the Holy Ghost as with fire; not only to his Disciples;
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1518
but those that yet never had it: for it is not onely for increase, but to begin grace.
but those that yet never had it: for it is not only for increase, but to begin grace.
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1519
Yea, if God hath given thee a heart to pray, to consider this promise, so as thou hast taken up a resolution to waite and to set thy selfe to the worke, when thou hast done so;
Yea, if God hath given thee a heart to pray, to Consider this promise, so as thou hast taken up a resolution to wait and to Set thy self to the work, when thou hast done so;
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1520
the spirit is already in thine heart, the worke is begun, though thou thinkest not so;
the Spirit is already in thine heart, the work is begun, though thou Thinkest not so;
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1521
and never pleade thou canst not do it without the spirit;
and never plead thou Canst not do it without the Spirit;
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1522
for I aske thee this question, didst thou ever commit a sinne in which thou couldest say, I did it against my will? was there ever any duty which thou hadst a thought to doe, that thou couldest say, thou couldest not doe it? thy heart tells thee no.
for I ask thee this question, didst thou ever commit a sin in which thou Couldst say, I did it against my will? was there ever any duty which thou Hadst a Thought to do, that thou Couldst say, thou Couldst not do it? thy heart tells thee not.
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1523
Therfore set about this duty which is the maine;
Therefore Set about this duty which is the main;
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1524
which therefore we have prest much, because it is as a naile driven into a wall on which other graces hang.
which Therefore we have pressed much, Because it is as a nail driven into a wall on which other graces hang.
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1525
This and Faith are the great things which the master builders are occupied about, and indeed the foundation, which therefore above all you must looke to;
This and Faith Are the great things which the master Builders Are occupied about, and indeed the Foundation, which Therefore above all you must look to;
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1526
and these our exhortations should bee as forked Arrowes to sticke in you, and not out againe,
and these our exhortations should be as forked Arrows to stick in you, and not out again,
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1527
and not as other Arrowes that wound onely.
and not as other Arrows that wound only.
cc xx c-acp j-jn n2 cst vvb av-j.
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1528
We have done with the negative part, That such as doe not humble themselves have no interest in the promises.
We have done with the negative part, That such as do not humble themselves have no Interest in the promises.
pns12 vhb vdn p-acp dt j-jn n1, cst d c-acp vdb xx vvi px32 vhb dx n1 p-acp dt n2.
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1529
We come now to the affirmative part, which is for comfort;
We come now to the affirmative part, which is for Comfort;
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1530
That if any man doth humble himselfe, God will heare his prayer, his sinnes shall be forgiven, &c.
That if any man does humble himself, God will hear his prayer, his Sins shall be forgiven, etc.
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1531
The Doctrine is this. The Lord will be mercifull unto the humble.
The Doctrine is this. The Lord will be merciful unto the humble.
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I had thought to have gon off sooner, but that the Supper of the Lord drawes neare;
I had Thought to have gone off sooner, but that the Supper of the Lord draws near;
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which time is a day of reconciliation;
which time is a day of reconciliation;
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such as was that Feast the tenth day in the seventh moneth, when the people all meeting together, Aaron the Priest confessed their sins over the scape Goate which fled into the wildernesse, which was a type of Christ taking away all our sins;
such as was that Feast the tenth day in the seventh Monn, when the people all meeting together, Aaron the Priest confessed their Sins over the escape Goat which fled into the Wilderness, which was a type of christ taking away all our Sins;
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and the same is done and represented when we receive the Sacrament.
and the same is done and represented when we receive the Sacrament.
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Now one condition required of the people at that time was, that they should humble themselves, and every soule that did not was to be cut off, Levit. 23. 27. to the 30. verse,
Now one condition required of the people At that time was, that they should humble themselves, and every soul that did not was to be Cut off, Levit. 23. 27. to the 30. verse,
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and that letting goe of the scape Goate was at the same time, as appeares, Levit. 16. 20. to the 31.
and that letting go of the escape Goat was At the same time, as appears, Levit. 16. 20. to the 31.
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But to come to the point;
But to come to the point;
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the Scripture is plentifull to prove it, Iames 4. 6. God giveth grace to the humble, sanctifying grace,
the Scripture is plentiful to prove it, James 4. 6. God gives grace to the humble, sanctifying grace,
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and also saving knowledge, Psal. 25. He shewes his secrets unto the humble, yea he dwelleth in such, Esay 57. 15. he hath an especiall eye to such:
and also Saving knowledge, Psalm 25. He shows his secrets unto the humble, yea he dwells in such, Isaiah 57. 15. he hath an especial eye to such:
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those eyes that runne through the whole earth fixe themselves on the humble man for good, Esay 62. 2. other things have my hand made;
those eyes that run through the Whole earth fix themselves on the humble man for good, Isaiah 62. 2. other things have my hand made;
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(yet them he regards not in comparison) To him will I looke that is humble:
(yet them he regards not in comparison) To him will I look that is humble:
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he promiseth also to fill them with good things, to give them preferment and honour, to exalt the humble and meeke;
he promises also to fill them with good things, to give them preferment and honour, to exalt the humble and meek;
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yea hee regards it so, that when evill men have humbled themselves, they have not gone away without some mercy;
yea he regards it so, that when evil men have humbled themselves, they have not gone away without Some mercy;
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as when Ahab humbled himselfe, 2 Chron. 12. God promised he would not bring the evill in his dayes: and the best of Gods children when they have not humbled themselves, hee hath withdrawne his favour from them,
as when Ahab humbled himself, 2 Chronicles 12. God promised he would not bring the evil in his days: and the best of God's children when they have not humbled themselves, he hath withdrawn his favour from them,
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as he would not looke on David, till he had humbled himselfe.
as he would not look on David, till he had humbled himself.
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All the world cannot keep an humble man down, nor all the props in the world cannot keep a proud man up.
All the world cannot keep an humble man down, nor all the props in the world cannot keep a proud man up.
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And what are the reasons why God respecteth humble men so?
And what Are the Reasons why God respecteth humble men so?
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An humble man giveth God all the glory, and him that honoureth mee (saith GOD) I will honour. Now an humble man doth as Ioab did.
an humble man gives God all the glory, and him that Honoureth me (Says GOD) I will honour. Now an humble man does as Ioab did.
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Ioab would not take the victory to himselfe, but sent for David; and it was the deepest policy that ever Ioab used:Ioab would not take the victory to himself, but sent for David; and it was the Deepest policy that ever Ioab used:
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and so the Apostles, Acts 3. know that JESUS hath made this man whole: and it is the humble mans wisedome, in all actions not to set themselves up,
and so the Apostles, Acts 3. know that JESUS hath made this man Whole: and it is the humble men Wisdom, in all actions not to Set themselves up,
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but to say no matter how I be regarded, so God be glorified; and God will honour such:
but to say no matter how I be regarded, so God be glorified; and God will honour such:
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therefore CHRIST in his prayer makes this a ground of being glorifyed by God, Iohn 17. I have glorified thee on earth; now father glorifie me.
Therefore CHRIST in his prayer makes this a ground of being glorified by God, John 17. I have glorified thee on earth; now father Glorify me.
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And so God will deale with his Saints in a proportion. Humility keepes a man within his owne compasse;
And so God will deal with his Saints in a proportion. Humility keeps a man within his own compass;
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but pride lifts a man up above his proportion, it puts all out of joynt and breeds disorder, and that bringeth destruction; but pride lifts a man up above his proportion, it puts all out of joint and breeds disorder, and that brings destruction;
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and therefore humility was defined by some of the Ancients to bee that which out of the knowledge of GOD and a mans selfe keepes a man to his owne bottome.
and Therefore humility was defined by Some of the Ancients to be that which out of the knowledge of GOD and a men self keeps a man to his own bottom.
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That whereas a proud man liftes up himselfe above his measure, as a member in the body that swells, takes up more roome then it should,
That whereas a proud man lifts up himself above his measure, as a member in the body that Swells, Takes up more room then it should,
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and are as bubbles in the water, which should bee plaine and smooth;
and Are as bubbles in the water, which should be plain and smooth;
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but this brings all into its place againe, gives the Creator his due, and sets the creature where it should be, and therefore God loves it.
but this brings all into its place again, gives the Creator his endue, and sets the creature where it should be, and Therefore God loves it.
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It makes a man sociable and usefull and profitable to others:
It makes a man sociable and useful and profitable to Others:
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a man would not have a stubborne horse that will not goe in the teame with his fellowes,
a man would not have a stubborn horse that will not go in the term with his Fellows,
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nor such high trees as overshadow others, and will not suffer them to grow by them,
nor such high trees as overshadow Others, and will not suffer them to grow by them,
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and bring forth no fruit themselves. A man will not keepe a Cow or an Oxe that is still a pushing;
and bring forth no fruit themselves. A man will not keep a Cow or an Ox that is still a pushing;
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and such an one is a proud man: it is but, and onely the humble man that will live profitably amongst his neighbours,
and such an one is a proud man: it is but, and only the humble man that will live profitably among his neighbours,
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and will not goe beyond his owne Tedder. An humble man hath such a frame of heart, as the LORD delights in;
and will not go beyond his own Tedder. an humble man hath such a frame of heart, as the LORD delights in;
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for hee is fearefull to offend, alwayes obedient, ready to doe any service, and is content with any wages;
for he is fearful to offend, always obedient, ready to do any service, and is content with any wages;
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loves much, is abundant in thankfulnesse, and cleaves fast to the LORD, because hee hath no bottome of his owne,
loves much, is abundant in thankfulness, and cleaves fast to the LORD, Because he hath no bottom of his own,
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and keepeth under his lusts, because hee knowes the bitternesse of sinne;
and Keepeth under his Lustiest, Because he knows the bitterness of sin;
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resignes up his heart to the Lord to follow him in all things, hee is a man of the Lords desires;
resignes up his heart to the Lord to follow him in all things, he is a man of the lords Desires;
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so it is said of Daniel, when he had humbled himselfe, Dan. 9. Such an one as the Lord would have;
so it is said of daniel, when he had humbled himself, Dan. 9. Such an one as the Lord would have;
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and so it makes him fit for favour; and when a man is fit for favour, he shall bee sure to have it,
and so it makes him fit for favour; and when a man is fit for favour, he shall be sure to have it,
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for God is not streight-handed to us. Hath the LORD said it, and that from heaven;
for God is not strait-handed to us. Hath the LORD said it, and that from heaven;
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that if a man doe humble himselfe hee will forgive him? Then this is a matter of great consolation; that if a man do humble himself he will forgive him? Then this is a matter of great consolation;
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when I can say from GOD to any one here that droopes, that if thou doest and wilt humble thy selfe, the LORD will forgive thee;
when I can say from GOD to any one Here that droops, that if thou dost and wilt humble thy self, the LORD will forgive thee;
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consider it, this is newes from heaven.
Consider it, this is news from heaven.
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Put the case (to compare spirituall things with things which you are more sensible of) that any of you had committed high treason against the King,
Put the case (to compare spiritual things with things which you Are more sensible of) that any of you had committed high treason against the King,
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and thou hadst forfeited thy life and goods;
and thou Hadst forfeited thy life and goods;
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if any one should come from the King to thee, and tel thee that if thou wouldest goe to him and humble thy selfe it should be pardoned:
if any one should come from the King to thee, and tell thee that if thou Wouldst go to him and humble thy self it should be pardoned:
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And is not our case the same? We are guilty of eternall death, and have forfeited life and all:
And is not our case the same? We Are guilty of Eternal death, and have forfeited life and all:
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when therefore GOD himselfe shall say, If thou wilt humble thy selfe, thy sinnes shall bee forgiven, what comfort is it? such a word as this should not be lost.
when Therefore GOD himself shall say, If thou wilt humble thy self, thy Sins shall be forgiven, what Comfort is it? such a word as this should not be lost.
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A man that knowes the bitternesse of sinne, would waite and waite againe to gaine such a word as this from the LORDS mouth,
A man that knows the bitterness of sin, would wait and wait again to gain such a word as this from the LORDS Mouth,
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and would keepe it as his life.
and would keep it as his life.
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It was not a light thing to get such a word as this from God, none but a favourite could get it,
It was not a Light thing to get such a word as this from God, none but a favourite could get it,
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nay none but his Son, and hee not, but by his death;
nay none but his Son, and he not, but by his death;
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if CHRIST had not provided this Charter for us, every man should have dyed in his sinnes.
if CHRIST had not provided this Charter for us, every man should have died in his Sins.
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Now this we can and doe say from GOD through CHRIST, that though your sinnes be great,
Now this we can and do say from GOD through CHRIST, that though your Sins be great,
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and you have fallen into them many a time and committed them with the worst of circumstances;
and you have fallen into them many a time and committed them with the worst of Circumstances;
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yet if thou humblest thy self, thou shalt be forgiven;
yet if thou Humblest thy self, thou shalt be forgiven;
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so as thou mayst say, I may challenge God of his promise, and put this bond in suite and he cannot deny it. This is a great matter;
so as thou Mayest say, I may challenge God of his promise, and put this bound in suit and he cannot deny it. This is a great matter;
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if a man shall but seriously consider, what it is to have this great God, the Governor of the World, to bee an enemy, one would thinke they should thinke this Gospell good newes.
if a man shall but seriously Consider, what it is to have this great God, the Governor of the World, to be an enemy, one would think they should think this Gospel good news.
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But you will say, I doe yet neither know distinctly what it is to humble my selfe,
But you will say, I do yet neither know distinctly what it is to humble my self,
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neither can I humble my selfe; there is not a harder thing then it is.
neither can I humble my self; there is not a harder thing then it is.
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Therefore I will shew it you once againe, that you may know it, for why should wee not in so great a point turne it every way,
Therefore I will show it you once again, that you may know it, for why should we not in so great a point turn it every Way,
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and mould it for your use, and to your apprehensions, as also that you may not thinke it harder then it is, by which the Divell keeps many off.
and mould it for your use, and to your apprehensions, as also that you may not think it harder then it is, by which the devil keeps many off.
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Now you may know what it is by the expressions of those who have humbled themselves.
Now you may know what it is by the expressions of those who have humbled themselves.
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David having numbred the people, when he humbled himselfe he said, Lord I have sinned and done exceeding foolishly. David having numbered the people, when he humbled himself he said, Lord I have sinned and done exceeding foolishly.
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Iosiah his heart melted before the Lord. Josiah his heart melted before the Lord.
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And Dan. 9. Lord we have done very wickedly, &c. and shame belongs to us: hee was ashamed.
And Dan. 9. Lord we have done very wickedly, etc. and shame belongs to us: he was ashamed.
cc np1 crd n1 pns12 vhb vdn av av-j, av cc n1 vvz p-acp pno12: pns31 vbds j.
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And Io• when he humbled himselfe, said, Lord, I abhor my selfe in dust and ashes.
And Io• when he humbled himself, said, Lord, I abhor my self in dust and Ashes.
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And the Prodigall, I have sinned against heaven and against thee, and am no more worthy to bee called thy sonne.
And the Prodigal, I have sinned against heaven and against thee, and am no more worthy to be called thy son.
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And so they are said to bee weary and heavy laden. Many other expressions there are, but I will digest all into two heads;
And so they Are said to be weary and heavy laden. Many other expressions there Are, but I will digest all into two Heads;
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to humble a mans selfe is but to bring his heart and minde unto these two acts.
to humble a men self is but to bring his heart and mind unto these two acts.
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Is out of a sence of a mans unworthinesse to say thus unto the Lord: Oh Lord, I ha•e done exceeding wickedly, and am worthy to be destroyed.
Is out of a sense of a men unworthiness to say thus unto the Lord: O Lord, I ha•e done exceeding wickedly, and am worthy to be destroyed.
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I have beene in the wrong way, and done exceeding foolishly; but thy wayes are righteous, and thou art just:
I have been in the wrong Way, and done exceeding foolishly; but thy ways Are righteous, and thou art just:
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yea I have dealt unthankfully and unequally with thee, who hast beene so good to me.
yea I have dealt unthankfully and unequally with thee, who hast been so good to me.
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That was it melted the heart of Iosiah, and made Iob abhorre himselfe; as vile as the dust I tread upon, as ashes that are good for nothing,
That was it melted the heart of Josiah, and made Job abhor himself; as vile as the dust I tread upon, as Ashes that Are good for nothing,
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or but as sackloth (in which they used to humble themselves, the worst of garments, I am ashamed and confounded.
or but as Sackcloth (in which they used to humble themselves, the worst of garments, I am ashamed and confounded.
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This is the first act which is a sence and an acknowledgement of our owne unworthinesse and vilenesse.
This is the First act which is a sense and an acknowledgement of our own unworthiness and vileness.
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And the second a sight of a mans worthinesse to be destroyed, unability to helpe himselfe,
And the second a sighed of a men worthiness to be destroyed, unability to help himself,
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and of the vanity of all things else. A man must further say, that I am not onely unworthy, but guilty of death;
and of the vanity of all things Else. A man must further say, that I am not only unworthy, but guilty of death;
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my sinnes will breake my backe; I am not able to stand under them, and I am utterly undone;
my Sins will break my back; I am not able to stand under them, and I am utterly undone;
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and when I looke upon all the props of my life, my health, and riches, &c. I see they are but vaine things, reeds and feathers,
and when I look upon all the props of my life, my health, and riches, etc. I see they Are but vain things, reeds and Feathers,
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and as hollow ground whereon I can set no footing:
and as hollow ground whereon I can Set no footing:
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Therefore LORD, bee thou a rocke to mee, on whom I may pitch and build my selfe.
Therefore LORD, be thou a rock to me, on whom I may pitch and built my self.
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And that this sight of our owne unability is also necessary we see by that 1 Tim. 6. 17. Charge them that are rich, that they bee not high minded,
And that this sighed of our own unability is also necessary we see by that 1 Tim. 6. 17. Charge them that Are rich, that they be not high minded,
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nor trust in uncertaine riches: they are both joyned together: For so farre as a man doth trust in them, he is high minded; nor trust in uncertain riches: they Are both joined together: For so Far as a man does trust in them, he is high minded;
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and the soule of man doth trust in them so long as it apprehends substance in them,
and the soul of man does trust in them so long as it apprehends substance in them,
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and that they are not vanity, so farre the heart beares it selfe upon them, and so is carelesse of the LORD;
and that they Are not vanity, so Far the heart bears it self upon them, and so is careless of the LORD;
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and why else do afflictions humble men, as Manasses, but because a man then sees the emptinesse of all things, it brings him to say with the Prodigall, I die for hunger, and these cannot feed mee,
and why Else do afflictions humble men, as Manasses, but Because a man then sees the emptiness of all things, it brings him to say with the Prodigal, I die for hunger, and these cannot feed me,
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and so to hold fast to the LORD: which a man must needs doe, when he hath but one thing to hold to.
and so to hold fast to the LORD: which a man must needs do, when he hath but one thing to hold to.
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Now when thou art wrought on so as to expresse this unfainedly, this is it, to humble thy selfe.
Now when thou art wrought on so as to express this unfeignedly, this is it, to humble thy self.
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We should hence learne to strengthen our faith;
We should hence Learn to strengthen our faith;
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if we have done this, if thou hast thus humbled thy selfe, confessed thy sinnes, taken up a full resolution to forsake them;
if we have done this, if thou hast thus humbled thy self, confessed thy Sins, taken up a full resolution to forsake them;
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thou shalt have mercy, according to that promise Prov. 28. 13. He that confesseth and for saketh, shall have mercy.
thou shalt have mercy, according to that promise Curae 28. 13. He that Confesses and for saketh, shall have mercy.
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But here we find those who have humbled themselves come in with two objections, that hinder their comfort,
But Here we find those who have humbled themselves come in with two objections, that hinder their Comfort,
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1. That they cannot mourne for their sins. 2 That they fall into the same sinnes againe and againe,
1. That they cannot mourn for their Sins. 2 That they fallen into the same Sins again and again,
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and that therefore they have not humbled themselves.
and that Therefore they have not humbled themselves.
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Now as we would not have the false deceived with false evidences, so nor the true discomforted,
Now as we would not have the false deceived with false evidences, so nor the true discomforted,
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and therefore wee will answer these objections. To the first,
and Therefore we will answer these objections. To the First,
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If thou beest so farre convinced in thy Judgement of thy sin, and misery, and unability to helpe thy selfe,
If thou Best so Far convinced in thy Judgement of thy since, and misery, and unability to help thy self,
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as it hath turned the bent and rudder of thy will, so as thou sayest, I will goe and humble my selfe to my Father, change my course, confesse and forsake my sins;
as it hath turned the bent and rudder of thy will, so as thou Sayest, I will go and humble my self to my Father, change my course, confess and forsake my Sins;
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though thy affections seeme to thee not stirred, yet this is enough to translate thee into the estate of grace:
though thy affections seem to thee not stirred, yet this is enough to translate thee into the estate of grace:
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for I aske, to what end is mourning and weeping required, but to awaken a man, to come home to God, in this manner mentioned? when therefore thou findest these effects, thou maiest be sure thou hast the end of these,
for I ask, to what end is mourning and weeping required, but to awaken a man, to come home to God, in this manner mentioned? when Therefore thou Findest these effects, thou Mayest be sure thou hast the end of these,
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and that is enough to save thee.
and that is enough to save thee.
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Suppose a man carries about him a deadly disease, so as upon the discovery, and knowledge of it he is content to part with all he hath to the Physicians,
Suppose a man carries about him a deadly disease, so as upon the discovery, and knowledge of it he is content to part with all he hath to the Physicians,
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and is wary of medling with any meate that will hurt him and increase it;
and is wary of meddling with any meat that will hurt him and increase it;
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if he know this that it is deadly, though he hath no sence of paine, it is all one, (and there are some diseases you know, wherein a man feeles not so much paine, that yet are mortall) it may make him as carefull to use the meanes: and so is it here;
if he know this that it is deadly, though he hath no sense of pain, it is all one, (and there Are Some diseases you know, wherein a man feels not so much pain, that yet Are Mortal) it may make him as careful to use the means: and so is it Here;
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if the conviction of the sinfulnesse and deadlinesse of sinne worke those dispositions mentioned in thee,
if the conviction of the sinfulness and deadliness of sin work those dispositions mentioned in thee,
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then thou hast the end which mourning tends to, and that is all one.
then thou hast the end which mourning tends to, and that is all one.
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Though thy affections be not so stirred, consider the promises are made to ones comming in,
Though thy affections be not so stirred, Consider the promises Are made to ones coming in,
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and taking Christ, and beleeving in him: they are not made to the commotion of the affections:
and taking christ, and believing in him: they Are not made to the commotion of the affections:
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and here in the words the promise is made to, humbling thy selfe out of a solidity of Iudgement.
and Here in the words the promise is made to, humbling thy self out of a solidity of Judgement.
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It is no matter by what meanes you are brought to take hold on Christ, so you come to him.
It is no matter by what means you Are brought to take hold on christ, so you come to him.
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It is all one whether I come to my journeys end by land, or by water, on horse backe or on foote, so I bee come thither.
It is all one whither I come to my journeys end by land, or by water, on horse back or on foot, so I be come thither.
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If thou findest thou doest the things that an humble man should doe, then though thy affections seeme not to be moved,
If thou Findest thou dost the things that an humble man should do, then though thy affections seem not to be moved,
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yet in very deed they are moved and changed:
yet in very deed they Are moved and changed:
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as if thou art fearefull to returne to thy sinnes, art resolved to please God in all things to thy power.
as if thou art fearful to return to thy Sins, art resolved to please God in all things to thy power.
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For what are affections, but divers positions and scituations of the will and the feete it walkes upon? they are but the divers motions and inclinations whereby the will shoots it selfe into the objects of it.
For what Are affections, but diverse positions and situations of the will and the feet it walks upon? they Are but the diverse motions and inclinations whereby the will shoots it self into the objects of it.
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Now looke which way thy will is resolved, and set: that way are thy affections set also:
Now look which Way thy will is resolved, and Set: that Way Are thy affections Set also:
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if thou seest one ro rise up soone and goe to bed late, to avoyde poverty,
if thou See one ro rise up soon and go to Bed late, to avoid poverty,
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1651
and to get riches, a wise man will assure himselfe that his ayme is such, and his heart set upon riches;
and to get riches, a wise man will assure himself that his aim is such, and his heart Set upon riches;
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his actions shew that his affections doe move strongly that way, though he sayes, he feeles no such stirradge.
his actions show that his affections do move strongly that Way, though he Says, he feels no such stirradge.
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Therefore though thou findest this stilnesse of affections;
Therefore though thou Findest this stillness of affections;
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yet if thou doest the same things that they use to do, who mourne and weepe more;
yet if thou dost the same things that they use to do, who mourn and weep more;
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thou mayest assure thy selfe thy affections are moved.
thou Mayest assure thy self thy affections Are moved.
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I adde this, that it is no wound, if thy affections be not so sensibly stirred,
I add this, that it is no wound, if thy affections be not so sensibly stirred,
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and yet thy humiliation bee sound; for it is the nature of the affections to shoot into their owne objects stilly,
and yet thy humiliation be found; for it is the nature of the affections to shoot into their own objects stilly,
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and to runne along as water and winde doth;
and to run along as water and wind does;
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1659
if they meete with no obstacle to runne quietly, if it meetes with trees, then the winde riseth,
if they meet with no obstacle to run quietly, if it meets with trees, then the wind Riseth,
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1660
and if the tide meete with the winde, then the waves rise; so if our affections be crossed, we are sure to heare of them then:
and if the tide meet with the wind, then the waves rise; so if our affections be crossed, we Are sure to hear of them then:
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if thou hadst not some hopefull assurance of thy estate, thou wouldest heare of mourning and drooping;
if thou Hadst not Some hopeful assurance of thy estate, thou Wouldst hear of mourning and drooping;
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1662
then it may be the worke of grace in thee hath alwayes gone evenly on, the streame hath runne calmely and quietly;
then it may be the work of grace in thee hath always gone evenly on, the stream hath run calmly and quietly;
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1663
but yet such doe finde that upon some suddaine accidents or drawings nigh, when the LORD is pleased to make an impression upon them,
but yet such doe find that upon Some sudden accidents or drawings High, when the LORD is pleased to make an impression upon them,
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then they heare of stirring affections.
then they hear of stirring affections.
cs pns32 vvb pp-f j-vvg n2.
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But (to conclude all) know and resolve upon it, that the flowing and ebbing of thy affections is not that which thy salvation depends upon,
But (to conclude all) know and resolve upon it, that the flowing and ebbing of thy affections is not that which thy salvation depends upon,
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but solidity of conviction of Iudgement which turnes the will, and makes thee to cleave fast unto Christ.
but solidity of conviction of Judgement which turns the will, and makes thee to cleave fast unto christ.
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Whereas you object you fall into the same sins againe and againe;
Whereas you Object you fallen into the same Sins again and again;
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I answer, you may fall againe and againe, and into great sins, for which you have been soundly humbled:
I answer, you may fallen again and again, and into great Sins, for which you have been soundly humbled:
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why should we speake that which the Scripture doth not? onely take it with this caution, that you find a constant warre against them,
why should we speak that which the Scripture does not? only take it with this caution, that you find a constant war against them,
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as Israel with the Amalekites, so as never to yield;
as Israel with the Amalekites, so as never to yield;
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to looke upon their sinnes, as a mans greatest enemy, never to be reconciled though he be foiled againe and againe:
to look upon their Sins, as a men greatest enemy, never to be reconciled though he be foiled again and again:
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for what is true humiliation, but to reckon sin the greatest misery? and indeed if a man reckon any greater,
for what is true humiliation, but to reckon since the greatest misery? and indeed if a man reckon any greater,
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as losse of wealth, &c. then a man had rather fall into sinne then lose his wealth;
as loss of wealth, etc. then a man had rather fallen into sin then loose his wealth;
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whence it is that falsenesse of heart doth a rise:
whence it is that falseness of heart does a rise:
c-crq pn31 vbz cst n1 pp-f n1 vdz dt n1:
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but humiliation makes a man to reckon sinne such an evill, as he had rather suffer any thing than make a truce with sinne:
but humiliation makes a man to reckon sin such an evil, as he had rather suffer any thing than make a truce with sin:
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and the generall ordinary power of grace in a mans ordinary whole course is not seene in keeping men from relapses altogether,
and the general ordinary power of grace in a men ordinary Whole course is not seen in keeping men from relapses altogether,
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but in setting sinne and the heart at oddes, as health and sickenesse;
but in setting sin and the heart At odds, as health and sickness;
cc-acp p-acp vvg n1 cc dt n1 p-acp n2, c-acp n1 cc n1;
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whilst a man is a living man he cannot be friends with any disease but nature will resist it, it sets them at variance,
while a man is a living man he cannot be Friends with any disease but nature will resist it, it sets them At variance,
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as the Wolfe and the Lambe, as the spring and mudde, and living waters will cleanse themselves,
as the Wolf and the Lamb, as the spring and mud, and living waters will cleanse themselves,
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though the mudd arise a thousand times, if as the Wolfe which reckons the Lambe the greatest enemy it hath in the world by an instinct of nature,
though the mud arise a thousand times, if as the Wolf which reckons the Lamb the greatest enemy it hath in the world by an instinct of nature,
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so if thou reckonest sinne the most destroying thing in the world, whence is this but because humiliation hath made that impression and apprehension of it on thy heart;
so if thou reckonest sin the most destroying thing in the world, whence is this but Because humiliation hath made that impression and apprehension of it on thy heart;
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which God hath set on thy heart as a brand in the flesh that will never out,
which God hath Set on thy heart as a brand in the Flesh that will never out,
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then thou wilt fight against every sinne and never be reconciled to it, as a Lambe is not to a Wolfe,
then thou wilt fight against every sin and never be reconciled to it, as a Lamb is not to a Wolf,
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because nature hath implanted that enmity there;
Because nature hath implanted that enmity there;
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if thou finde this to bee the constant disposition of thy minde, keepe thy assurance strong,
if thou find this to be the constant disposition of thy mind, keep thy assurance strong,
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though many weakenesses be discovered in thee;
though many Weaknesses be discovered in thee;
cs d n2 vbb vvn p-acp pno21;
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It is utterly a fault among you to weaken your assurance by your daily slippings and failings, and Satan labours that above all other,
It is utterly a fault among you to weaken your assurance by your daily slippings and failings, and Satan labours that above all other,
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for then when your assurance and hope is gone you walke unevenly, and as a Ship that hath lost her Anchor, or is without a Rudder:
for then when your assurance and hope is gone you walk unevenly, and as a Ship that hath lost her Anchor, or is without a Rudder:
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thou mayst sometimes feele a hardnesse in thee, and yet if this aforesaid bee the constant disposition of thy minde;
thou Mayest sometime feel a hardness in thee, and yet if this aforesaid be the constant disposition of thy mind;
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Weaken not thy assurance, but say, though I finde my heart hard and carelesse, froward and angry often,
Weaken not thy assurance, but say, though I find my heart hard and careless, froward and angry often,
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whereas I should bee meeke and humble;
whereas I should be meek and humble;
cs pns11 vmd vbi j cc j;
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Yet I will not question the maine, but I will goe and renew my humiliation, which will strengthen my assurance;
Yet I will not question the main, but I will go and renew my humiliation, which will strengthen my assurance;
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however, hold that firme, for it drawes into neerer Communion with GOD, and further from sinne establisheth a man in welldoing,
however, hold that firm, for it draws into nearer Communion with GOD, and further from sin Establisheth a man in welldoing,
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and makes him abound in the worke of the Lord.
and makes him abound in the work of the Lord.
cc vvz pno31 vvi p-acp dt n1 pp-f dt n1.
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Learne hence also, that it is not enough for a man only to be patient in afflictions,
Learn hence also, that it is not enough for a man only to be patient in afflictions,
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but he must also humble himselfe under them, wee must not onely beare the crosse,
but he must also humble himself under them, we must not only bear the cross,
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but willingly and cheerfully acknowledge Gods justice in it, and our owne sinne, for to bee humbled is a further thing then to bee patient, as in 2 Chron. 12. 6. when the people were left in the hand of Shishak, it is said, that the Princes of Israel humbled themselves,
but willingly and cheerfully acknowledge God's Justice in it, and our own sin, for to be humbled is a further thing then to be patient, as in 2 Chronicles 12. 6. when the people were left in the hand of shishak, it is said, that the Princes of Israel humbled themselves,
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and they said, the Lord is righteous, where being humbled, is expressed by acknowledging God to be righteous, which is more then to be patient, God lookes for this in all afflictions,and they said, the Lord is righteous, where being humbled, is expressed by acknowledging God to be righteous, which is more then to be patient, God looks for this in all afflictions,
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therefore he sayes in 1 Pet. 5. 6. humble your selves (and not bee patient onely) under the mighty hand of God, that he may exalt you in due time.
Therefore he Says in 1 Pet. 5. 6. humble your selves (and not be patient only) under the mighty hand of God, that he may exalt you in due time.
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Many a man in affliction may say, he will be patient; but that is not enough, but he must humble himselfe, which is more then patience;
Many a man in affliction may say, he will be patient; but that is not enough, but he must humble himself, which is more then patience;
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for pati ence is only to beare it contentedly, but a man must goe to God,
for patience ence is only to bear it contentedly, but a man must go to God,
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and say, Lord I confesse I am sinfull and have deserved more then this punishment, I wonder not at thy judgment but at thy long suffering rather, that it is no worse with me, the least of Saints and the greatest of sinners.
and say, Lord I confess I am sinful and have deserved more then this punishment, I wonder not At thy judgement but At thy long suffering rather, that it is no Worse with me, the least of Saints and the greatest of Sinners.
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So wee see it was with Naomi in Ruth 1. 20, 21. call me not by an honorable name, not Naomi, but Marah; I went out full,
So we see it was with Naomi in Ruth 1. 20, 21. call me not by an honourable name, not Naomi, but Marah; I went out full,
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but I am come home empty, and the Lord hath afflicted mee; and seeing hee hath afflicted mee, I will carry my saile accordingly.but I am come home empty, and the Lord hath afflicted me; and seeing he hath afflicted me, I will carry my sail accordingly.
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This is truly to humble a mans selfe.
This is truly to humble a men self.
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And thus did David, when hee fled before Absolon, Let the Lord doe with mee what seemes good in his eyes. 2 Sam. 15. 26. And so said Eli, In all this the Lord is good, that is, the Lord is just in all this,
And thus did David, when he fled before Absalom, Let the Lord do with me what seems good in his eyes. 2 Sam. 15. 26. And so said Eli, In all this the Lord is good, that is, the Lord is just in all this,
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and I, and my sonnes deserve it, and more.
and I, and my Sons deserve it, and more.
cc pns11, cc po11 n2 vvb pn31, cc av-dc.
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Thus when a man thinkes it reasonable that God should punish him, he blesseth God that the crosse is no greater, without complaining or repining.
Thus when a man thinks it reasonable that God should Punish him, he Blesses God that the cross is no greater, without complaining or repining.
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If the Lord will leade thee through variety of conditions, say with Paul, I know how to want,
If the Lord will lead thee through variety of conditions, say with Paul, I know how to want,
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and how to abound, and how to goe through bad report, as well as good report;and how to abound, and how to go through bad report, as well as good report;
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and I am not onely content, but chearefull in all this, and would be, if it were farre worse.
and I am not only content, but cheerful in all this, and would be, if it were Far Worse.
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If the Lord hath said hee will bee mercifull to the humble, then let us humble our selves more and more and get our hearts lower and lower, seeing there are such mighty and large promises belonging to the humble,
If the Lord hath said he will be merciful to the humble, then let us humble our selves more and more and get our hearts lower and lower, seeing there Are such mighty and large promises belonging to the humble,
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and know that as the Lord suspends his promises upon this here, so they shall bee fulfild upon the performance of this,
and know that as the Lord suspends his promises upon this Here, so they shall be fulfilled upon the performance of this,
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and as wee doe this more or lesse, so shall the promises be fulfilled to us more or lesse,
and as we do this more or less, so shall the promises be fulfilled to us more or less,
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therefore let us doe this more and more, for if we humble our selves, the Lord will fill our hearts with good things;
Therefore let us do this more and more, for if we humble our selves, the Lord will fill our hearts with good things;
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when he sees a man taking a low place, hee will say sit up higher, all the world cannot hold downe an humble man,
when he sees a man taking a low place, he will say fit up higher, all the world cannot hold down an humble man,
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because the Lord setteth to his hand to raise him up, neither keepe up a proud man because the Lord setteth himselfe to depresse and debase them,
Because the Lord sets to his hand to raise him up, neither keep up a proud man Because the Lord sets himself to depress and debase them,
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when the wall swells, it is not like to stand long, when a joynt is luxated and swelled, till the swelling abate, it cannot be saved and set, he hath respect to the low estate of his handmaiden, so saith Mary the blessed Virgin, Luke 1. 48. So he dealt with Naomi, hee was long in humbling her, and then raised her up;
when the wall Swells, it is not like to stand long, when a joint is luxated and swelled, till the swelling abate, it cannot be saved and Set, he hath respect to the low estate of his handmaiden, so Says Marry the blessed Virgae, Lycia 1. 48. So he dealt with Naomi, he was long in humbling her, and then raised her up;
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so with Iob, when hee was humbled, then God doubled his estate:
so with Job, when he was humbled, then God doubled his estate:
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thus God deales with the humble and that constantly, he never does any great things for any men, till hee hath first humbled him;
thus God deals with the humble and that constantly, he never does any great things for any men, till he hath First humbled him;
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how much was Ioseph humbled, ere he made that promise to him that the Sunne, Moone,
how much was Ioseph humbled, ere he made that promise to him that the Sun, Moon,
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and Stars should bow to him, that is, his father, and mother and brethren, should obey him,
and Stars should bow to him, that is, his father, and mother and brothers, should obey him,
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and yet againe before God made good these promises to him, what a doe there was to humble him further? which doubtlesse made him more to prize these mercies,
and yet again before God made good these promises to him, what a doe there was to humble him further? which doubtless made him more to prize these Mercies,
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and so more thankfull to God for them.
and so more thankful to God for them.
cc av av-dc j p-acp np1 p-acp pno32.
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So also in his glorious appearance to Abraham, Isaac, and Iacob, he would still before hand humble them,
So also in his glorious appearance to Abraham, Isaac, and Iacob, he would still before hand humble them,
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and make them low by some affliction or other still before hee would make any gracious promises to them.
and make them low by Some affliction or other still before he would make any gracious promises to them.
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When Iacob was flying from the face of his brother and was in great streights and so made low in his owne eyes,
When Iacob was flying from the face of his brother and was in great straights and so made low in his own eyes,
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then did God first appeare to him:
then did God First appear to him:
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when a man is humbled, it is the next doore to preferment one way or other.
when a man is humbled, it is the next door to preferment one Way or other.
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Therefore it should be our wisedome to humble our selves more and more, since there is so much benefit to be gotten by it.
Therefore it should be our Wisdom to humble our selves more and more, since there is so much benefit to be got by it.
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Prov. 22. 4. By humility and the feare of the Lord are riches, and honours, and life: Curae 22. 4. By humility and the Fear of the Lord Are riches, and honours, and life:
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the rule holds constant, the Lord makes it good;
the Rule holds constant, the Lord makes it good;
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let a man be humble, and feare God too, that is, allow himselfe in no sinne,
let a man be humble, and Fear God too, that is, allow himself in no sin,
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and the Lord will make it good one way or other, in his time.
and the Lord will make it good one Way or other, in his time.
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But you will say, we see the contrary, proud men are advanced, and humble men deprest, they have riches when as the humble man is poore,
But you will say, we see the contrary, proud men Are advanced, and humble men depressed, they have riches when as the humble man is poor,
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and as we use to say, where the hedg is lowest, there all the beasts goe over, and tread it downe:
and as we use to say, where the hedge is lowest, there all the beasts go over, and tread it down:
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every man will be ready to trample upon the humble man. I answer first; The Lord gives outward gaudy things to proud men;
every man will be ready to trample upon the humble man. I answer First; The Lord gives outward gaudy things to proud men;
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but hee gives his Iewels to those that are humble, hee reveales his secret to them;
but he gives his Jewels to those that Are humble, he reveals his secret to them;
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these are Princes though they goe on foote; and the other are servants, though they ride on horsebacke.
these Are Princes though they go on foot; and the other Are Servants, though they ride on horseback.
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But this is not all my answer: but secondly I say;
But this is not all my answer: but secondly I say;
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that even for the things of this life, the Lord doth exalt the humble and bring downe the proud;
that even for the things of this life, the Lord does exalt the humble and bring down the proud;
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onely with this caution, hee doth both in season, when things are brought to maturity;
only with this caution, he does both in season, when things Are brought to maturity;
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as the Apostle Saint Peter saith, 1 Pet. 5. 6. humble your selves under the mighty hand of God, that hee may exalt you in due time.
as the Apostle Saint Peter Says, 1 Pet. 5. 6. humble your selves under the mighty hand of God, that he may exalt you in due time.
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God doth it not on a suddaine.
God does it not on a sudden.
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When the proud like the corne are ripe, then he puts in the sickle, and cuts them downe,
When the proud like the corn Are ripe, then he puts in the fickle, and cuts them down,
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and casts them into the fire.
and Cast them into the fire.
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The wall which is sweld, must have a time to moulder and fall, and so on the contrary, there is a due time,
The wall which is swelled, must have a time to moulder and fallen, and so on the contrary, there is a due time,
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for the exaltation of the humble.
for the exaltation of the humble.
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And therefore if thou sayest, I have humbled my selfe, and have not beene healed, I have not beene freed from such a temptation for all my humiliation;
And Therefore if thou Sayest, I have humbled my self, and have not been healed, I have not been freed from such a temptation for all my humiliation;
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if this bee thy case, then assure thy selfe thou art not humbled enough, but goe thou and yet bring thy heart lower,
if this be thy case, then assure thy self thou art not humbled enough, but go thou and yet bring thy heart lower,
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and then bee confident, that this rule will hold:
and then be confident, that this Rule will hold:
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the Lord will take off the smarting plaister as soone as it hath eaten out the proud flesh;
the Lord will take off the smarting plaster as soon as it hath eaten out the proud Flesh;
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so soone as thy heart is truly humbled, the Lord will helpe thee: he will either remove the crosse, or give thee that which is equivalent:
so soon as thy heart is truly humbled, the Lord will help thee: he will either remove the cross, or give thee that which is equivalent:
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and thus the Lord hath alwayes done.
and thus the Lord hath always done.
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So he dealt with Ioseph. You happily may thinke, and hee might thinke, it was long before he was exalted;
So he dealt with Ioseph. You happily may think, and he might think, it was long before he was exalted;
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but yet that time was not too long, for as soone as the LORD had truly humbled him, then hee presently exalted him;
but yet that time was not too long, for as soon as the LORD had truly humbled him, then he presently exalted him;
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as you may see in Psal. 105. 18, 19, 20. Whose feet they hurt with fetters: he was laid in iron,
as you may see in Psalm 105. 18, 19, 20. Whose feet they hurt with fetters: he was laid in iron,
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until the time that his word came; the word of the Lord tryed him:
until the time that his word Come; the word of the Lord tried him:
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then the King sent, and loosed him, &c. And so he dealt with Iob. All that time that his friends were reasoning with him, his heart would not bee brought downe; then the King sent, and loosed him, etc. And so he dealt with Job All that time that his Friends were reasoning with him, his heart would not be brought down;
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but the Lord himselfe must come and reason with him; and then he began to abhorh mselfe, in dust and ashes:
but the Lord himself must come and reason with him; and then he began to abhorh mselfe, in dust and Ashes:
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and how soone after was hee restored, and al he lost restored double also? This being (as you see) Gods constant course,
and how soon After was he restored, and all he lost restored double also? This being (as you see) God's constant course,
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if thou humbling thy selfe, yet lyest long under a calamity, thou mayest assure thy selfe, there is somthing wanting in thy heart,
if thou humbling thy self, yet liest long under a calamity, thou Mayest assure thy self, there is something wanting in thy heart,
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and therefore bee content with Gods dealing. 2 Cor. 12. lest Saint Paul should be exalted, there was given him a thorne in the flesh:
and Therefore be content with God's dealing. 2 Cor. 12. lest Saint Paul should be exalted, there was given him a thorn in the Flesh:
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if Saint Paul needed humility, who doth not? Remember this rule, that if Gods people humble themselves,
if Saint Paul needed humility, who does not? remember this Rule, that if God's people humble themselves,
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1765
then he will certainely helpe them; onely it will bee in due season. But you will say:
then he will Certainly help them; only it will be in due season. But you will say:
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how shall wee get downe our stubborne hearts? Pride is very naturall, and the hardest thing in the world to overcome.
how shall we get down our stubborn hearts? Pride is very natural, and the Hardest thing in the world to overcome.
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Let every man consider, whether he be released or no from the plague of his heart;
Let every man Consider, whither he be released or not from the plague of his heart;
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if that, there be not some calamity, which hangs continually on him:
if that, there be not Some calamity, which hangs continually on him:
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if there be, then know, thou art not humbled enough (the meaning is not, that thou shouldest be brought to an apprehension and feare of hell;
if there be, then know, thou art not humbled enough (the meaning is not, that thou Shouldst be brought to an apprehension and Fear of hell;
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but thy heart is to be brought down more;
but thy heart is to be brought down more;
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thou maiest be humbled truly so as to be within the covenant, and yet not enough to have thy heart wrought to this or that frame God would bring it unto.) And to bring your hearts lower, use these meanes.
thou Mayest be humbled truly so as to be within the Covenant, and yet not enough to have thy heart wrought to this or that frame God would bring it unto.) And to bring your hearts lower, use these means.
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First consider your hearts often, consider what unruly lusts you find hid there; make it your daily custome, to search into this.
First Consider your hearts often, Consider what unruly Lustiest you find hid there; make it your daily custom, to search into this.
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We goe not a daies journey in this life, but there is somewhat discovered in our hearts which may serve to humble us further,
We go not a days journey in this life, but there is somewhat discovered in our hearts which may serve to humble us further,
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as it was with them in the wildernesse, Deut. 8. 2. Thou shalt remember all the way which the Lord thy God led thee these forty yeares in the wildernesse, to humble thee, to prove thee,
as it was with them in the Wilderness, Deuteronomy 8. 2. Thou shalt Remember all the Way which the Lord thy God led thee these forty Years in the Wilderness, to humble thee, to prove thee,
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and to know what was in thy heart, &c. There is not one day, but a godly-wise man may discerne something in his heart, which may be matter of humiliation to him, which he saw not before;and to know what was in thy heart, etc. There is not one day, but a godly-wise man may discern something in his heart, which may be matter of humiliation to him, which he saw not before;
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vaineglorious speeches, unlawfull silence, cowardize in good causes, thy worldly mindednesse, thy unruly affections, that will be still stirring,
vainglorious Speeches, unlawful silence, cowardice in good Causes, thy worldly Mindedness, thy unruly affections, that will be still stirring,
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and something will be discovered without in thy actions also, which when thou seest such sparkes ascending, remember to looke to the fire, the furnace within;
and something will be discovered without in thy actions also, which when thou See such sparks ascending, Remember to look to the fire, the furnace within;
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these are but the buds, there is a deepe roote of bitternesse within; these are but ebullitions;
these Are but the buds, there is a deep root of bitterness within; these Are but ebullitions;
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consider there is a spring within, search into all the corners of the house for this sower leaven.
Consider there is a spring within, search into all the corners of the house for this sour leaven.
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So the first meanes is studying our selves, for the way to humble a mans selfe is to know himselfe.
So the First means is studying our selves, for the Way to humble a men self is to know himself.
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1781
And secondly, as you must study your selves, so you must study the Scriptures, that is, you must consider the strictnesse, the holinesse, &c. that is required of you therein,
And secondly, as you must study your selves, so you must study the Scriptures, that is, you must Consider the strictness, the holiness, etc. that is required of you therein,
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and lay that and your hearts together, apply this levell and square to your wayes,
and lay that and your hearts together, apply this level and square to your ways,
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1783
and it will discover the crookednesse of them, and dresse your selves by this looking glasse, every morning;
and it will discover the crookedness of them, and dress your selves by this looking glass, every morning;
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1784
for it will shew you the smallest spots; and this will exceedingly humble us: For this is a sure rule, degrees of humiliation follow degrees of illumination;
for it will show you the Smallest spots; and this will exceedingly humble us: For this is a sure Rule, Degrees of humiliation follow Degrees of illumination;
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1785
as any Christian is enlightened more, so he is humbled more: hence hee that is most conversant in Scripture, is most humbled.
as any Christian is enlightened more, so he is humbled more: hence he that is most conversant in Scripture, is most humbled.
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1786
And thirdly, you must not only looke to increase your light, but looke to your hearts and wayes, to keepe your selves upright,
And Thirdly, you must not only look to increase your Light, but look to your hearts and ways, to keep your selves upright,
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1787
and to be constant in an holy course, and all holy duties; and this will bee meanes to increase your humiliation.
and to be constant in an holy course, and all holy duties; and this will be means to increase your humiliation.
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Many abstaine from holy courses and duties, because say they, we are not humbled enough:
Many abstain from holy courses and duties, Because say they, we Are not humbled enough:
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1789
It is true indeed wee must begin with humility, yet this you must know, that the setting your selves to a holy course, is of it selfe a notable meanes to increase humiliation;
It is true indeed we must begin with humility, yet this you must know, that the setting your selves to a holy course, is of it self a notable means to increase humiliation;
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1790
for thy watchfulnesse will increase tendernesse, and tendernesse will increase thy humiliation. Men that are bold in sinning, their hearts grow hard;
for thy watchfulness will increase tenderness, and tenderness will increase thy humiliation. Men that Are bold in sinning, their hearts grow hard;
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and so on the contrary, when men are fearefull to offend, their hearts grow tender.
and so on the contrary, when men Are fearful to offend, their hearts grow tender.
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But yet adde to this, diligence in your callings, for (as the wise man saith) The stuggard is more wise in his owne conceit,
But yet add to this, diligence in your callings, for (as the wise man Says) The stuggard is more wise in his own conceit,
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then ten men that can give a reason, that is, he is selfe conceited and proud.then ten men that can give a reason, that is, he is self conceited and proud.
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A sluggard that hath nothing to do, looks abroad to other mens matters, and lookes not to his owne wayes,
A sluggard that hath nothing to do, looks abroad to other men's matters, and looks not to his own ways,
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1795
nor his owne heart, which would bee a meanes to humble him:
nor his own heart, which would be a means to humble him:
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1796
therefore diligence is a greate meanes to humble, to bring downe our hearts, because idlenesse is a meanes to lift them up.
Therefore diligence is a great means to humble, to bring down our hearts, Because idleness is a means to lift them up.
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1797
And further, it is profitable for you to remember times and sinnes that are past.
And further, it is profitable for you to Remember times and Sins that Are passed.
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A man will bee ready to say, I hope I am changed now, what I have beene I care not for;
A man will be ready to say, I hope I am changed now, what I have been I care not for;
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but the Lord to humble David told him what he had beene, I tooke thee from the sheepe fold, &c. so with the Jewes, Thy father was an Amorite,
but the Lord to humble David told him what he had been, I took thee from the sheep fold, etc. so with the Jews, Thy father was an Amorite,
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1800
and thy mother an Hittite, and I saw thee in thy bloud. Be carefull to distinguish wisely betweene grace in thee, and thy selfe of thy selfe;and thy mother an Hittite, and I saw thee in thy blood. Be careful to distinguish wisely between grace in thee, and thy self of thy self;
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and that will bee a meanes to humble thee.
and that will be a means to humble thee.
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As Paul in 2 Cor. 12. 11. Not I, but the grace of God in mee.
As Paul in 2 Cor. 12. 11. Not I, but the grace of God in me.
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1803
Put the case the LORD hath beautified us with many graces and gifts above others; thou must not exalt thy selfe above others;
Put the case the LORD hath beautified us with many graces and Gifts above Others; thou must not exalt thy self above Others;
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1804
wee must looke upon our selves as of our selves, to bee the same men still.
we must look upon our selves as of our selves, to be the same men still.
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1805
Can the wall say, it hath brought forth the beames that the Sun hath cast upon it? the wall is the same:
Can the wall say, it hath brought forth the beams that the Sun hath cast upon it? the wall is the same:
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1806
so if God hath shined upon thee, and left others in darknesse, art thou the better of thy selfe? shall the pen boast it selfe,
so if God hath shined upon thee, and left Others in darkness, art thou the better of thy self? shall the pen boast it self,
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1807
because it hath written a faire Epistle? who made it? who put inke into it, guided it? the glory belongs not to the pen, but to the writer.
Because it hath written a fair Epistle? who made it? who put ink into it, guided it? the glory belongs not to the pen, but to the writer.
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What though God hath used thee in some great worke, and not others? the praise is his, not thine:
What though God hath used thee in Some great work, and not Others? the praise is his, not thine:
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1809
Wee praise not the Trumpet, but him that sounds it. Non laudamus tubam, sed tubicinem.
we praise not the Trumpet, but him that sounds it. Non Laudamus Tubam, sed tubicinem.
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1810
Paul was a better Trumpet than ten thousand others, and yet hee saith, I am nothing. The smoake a dusky and obscure vapour climbes up into the light,Paul was a better Trumpet than ten thousand Others, and yet he Says, I am nothing. The smoke a dusky and Obscure vapour climbs up into the Light,
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1811
as if it were better than pure aire.
as if it were better than pure air.
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1812
Many exalt themselves above their brethren, for gifts and outward things which are but the trappings,
Many exalt themselves above their brothers, for Gifts and outward things which Are but the trappings,
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1813
and make not the difference betweene man and man;
and make not the difference between man and man;
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1814
as if a man were the taller, because hee stands on a hill, or a man had a better body,
as if a man were the Taller, Because he Stands on a hill, or a man had a better body,
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1815
because hee had a better suit on: thou art the same man still.
Because he had a better suit on: thou art the same man still.
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1816
Wee are not to bee proud, no not of any Graces, much lesse of outward things.
we Are not to be proud, no not of any Graces, much less of outward things.
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1817
Lastly, is the Lord thus mercifull to the humble? then take heed of applying those promises to thy selfe without a cause, when thou art not humbled.
Lastly, is the Lord thus merciful to the humble? then take heed of applying those promises to thy self without a cause, when thou art not humbled.
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1818
But thou wilt say, I am humbled. It is well if it be so:
But thou wilt say, I am humbled. It is well if it be so:
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1819
But consider, hath thy humiliation brought thee home? perhaps it hath brought thee out of Aegypt,
But Consider, hath thy humiliation brought thee home? perhaps it hath brought thee out of Egypt,
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1820
but hath it brought thee into Canaan? hath it driven thee to the City of refuge? to the hornes of the Altar? to thy fathers house? The Prodigall changed many places, ere he came home in earnest.
but hath it brought thee into Canaan? hath it driven thee to the city of refuge? to the horns of the Altar? to thy Father's house? The Prodigal changed many places, ere he Come home in earnest.
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Many came out of Aegypt, that never came into Canaan, but died in the Wildernesse. The Meteors have matter enough, in the vapours themselves to carry them above the earth,
Many Come out of Egypt, that never Come into Canaan, but died in the Wilderness. The Meteors have matter enough, in the vapours themselves to carry them above the earth,
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1822
but not enough to unite them to the element of fire: therefore they fall and returne to their first principles.
but not enough to unite them to the element of fire: Therefore they fallen and return to their First principles.
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1823
Art thou watchfull over all thy wayes, fearefull to offend, looking to every step where thou settest thy foote,
Art thou watchful over all thy ways, fearful to offend, looking to every step where thou settest thy foot,
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1824
how thou hearest, how thou prayest, how every worke is done, every word spoken, every howre spent? For this is certaine,
how thou Hearst, how thou Prayest, how every work is done, every word spoken, every hour spent? For this is certain,
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1825
if he be humbled, it will dry up the fountaine of sinne, it will heale his bloudy flux,
if he be humbled, it will dry up the fountain of sin, it will heal his bloody flux,
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1826
and make him wary in all his wayes and fearefull to sinne. Thus much for this first condition.
and make him wary in all his ways and fearful to sin. Thus much for this First condition.
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1827
If my people that are called by my name, doe humble themselves, and seeke my face.
If my people that Are called by my name, do humble themselves, and seek my face.
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1828
WE are now come to the next condition; If my people seeke my face: where we may observe this point,
WE Are now come to the next condition; If my people seek my face: where we may observe this point,
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1829
That except a man seeke Gods face, all his labour is lost in his humiliation and prayers, and whatsoever else hee doth. That except a man seek God's face, all his labour is lost in his humiliation and Prayers, and whatsoever Else he does.
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This is put in among those other conditions; and therfore without this the promise is not made to us.
This is put in among those other conditions; and Therefore without this the promise is not made to us.
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1831
For the unfoulding of this point, wee must first enquire, What it is to seeke Gods face.
For the unfolding of this point, we must First inquire, What it is to seek God's face.
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1832
It is to seeke the LORD himselfe: for his face in Scripture is often taken for his person: It is to seek the LORD himself: for his face in Scripture is often taken for his person:
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1833
so the word is used Exodus 20. 2. in the first Commandement, Thou shalt have no other gods before my face, that is, before mee.
so the word is used Exodus 20. 2. in the First Commandment, Thou shalt have no other God's before my face, that is, before me.
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1834
So then the meaning is, we must seeke the LORD himselfe.
So then the meaning is, we must seek the LORD himself.
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1835
Many, when they are in distresse, will seeke to the Lord for deliverance, in time of Famine, they will seeke to him for Corne and Wine and Oyle, as they in the Prophet;
Many, when they Are in distress, will seek to the Lord for deliverance, in time of Famine, they will seek to him for Corn and Wine and Oil, as they in the Prophet;
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1836
but they seeke not the Lord himselfe, nor communion and reconciliation with him; they seeke to the LORD, but not the LORD:
but they seek not the Lord himself, nor communion and reconciliation with him; they seek to the LORD, but not the LORD:
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1837
they seeke what he can doe for them, but not his person, not himselfe:
they seek what he can do for them, but not his person, not himself:
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1838
So those Hos. 7. 14. Ye have not cryed to me, sayes God, when yee howled upon your beds. Yee assemble your selves for corne and wine, and rebell against me.
So those Hos. 7. 14. You have not cried to me, Says God, when ye howled upon your Beds. Ye assemble your selves for corn and wine, and rebel against me.
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1839
They then wanted Corne and Wine, &c. and sought them at GODS hands; but not me the LORD whom you had lost.
They then wanted Corn and Wine, etc. and sought them At GOD'S hands; but not me the LORD whom you had lost.
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1840
Thou mayest seeke salvation and deliverance from hel, out of the strenght of naturall wisedome, because it is for thy good:
Thou Mayest seek salvation and deliverance from hell, out of the strength of natural Wisdom, Because it is for thy good:
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1841
and also being convinced of the necessity of faith and repentance, to escape hell, and obtain salvation.
and also being convinced of the necessity of faith and Repentance, to escape hell, and obtain salvation.
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1842
Men may thereupon go farre in the performance of many duties, and be constant a while in them,
Men may thereupon go Far in the performance of many duties, and be constant a while in them,
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1843
and yet not seeke the Lords face in all these: and then the Lord regards them not.
and yet not seek the lords face in all these: and then the Lord regards them not.
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1844
Take a thiefe that is arraigned at the bar, he will cry earnestly for his life,
Take a thief that is arraigned At the bar, he will cry earnestly for his life,
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1845
but yet he seeketh not the face of the Iudge, i. e.
but yet he seeks not the face of the Judge, i. e.
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1846
he doth it without love to the Iudge, but onely out of the love of life:
he does it without love to the Judge, but only out of the love of life:
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1847
So we may do much to escape hel, and to attain the life opposite to it,
So we may do much to escape hell, and to attain the life opposite to it,
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1848
and yet all this while not seeke the presence of God, and then GOD regards it not.
and yet all this while not seek the presence of God, and then GOD regards it not.
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1849
You find this disposition in your selves, and see it in others:
You find this disposition in your selves, and see it in Others:
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1850
if a man bee never so observant of any of you, and performe never so many offices of friendship to you,
if a man be never so observant of any of you, and perform never so many Offices of friendship to you,
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1851
yet if a man can say he loves me not for all this, hee doth not prize mee,
yet if a man can say he loves me not for all this, he does not prize me,
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1852
nor desire my love and favour so much for it selfe, but for his owne ends;
nor desire my love and favour so much for it self, but for his own ends;
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1853
in this case you care not for what hee doth: So the LORD, hee knowes the heart and the reines, and what thine end is,
in this case you care not for what he does: So the LORD, he knows the heart and the reins, and what thine end is,
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1854
whether it bee communion with his person immediately, or thine own welfare meerely; and if so, regards not thy humbling thy selfe nor thy prayers.
whither it be communion with his person immediately, or thine own welfare merely; and if so, regards not thy humbling thy self nor thy Prayers.
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1855
The promise you see is suspended upon it:
The promise you see is suspended upon it:
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1856
it is a distinguishing point, and will separate betweene the precious and the vile, it is a marke set upon Gods people alone: To seeke Gods face
it is a distinguishing point, and will separate between the precious and the vile, it is a mark Set upon God's people alone: To seek God's face
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1857
Wee will therefore further and more particularly consider, what it is to seeke Gods face or presence.
we will Therefore further and more particularly Consider, what it is to seek God's face or presence.
pns12 vmb av av-jc cc av-dc av-j vvi, r-crq pn31 vbz p-acp vvb npg1 n1 cc n1.
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1858
And there are three wayes to finde it out.
And there Are three ways to find it out.
cc pc-acp vbr crd n2 pc-acp vvi pn31 av.
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1859
First by what is here joyned with it, If they humble themselves, and seeke my face:
First by what is Here joined with it, If they humble themselves, and seek my face:
ord p-acp r-crq vbz av vvn p-acp pn31, cs pns32 vvb px32, cc vvb po11 n1:
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1860
and so by considering the connexion that these two have together, find out what seeking of Gods face is.
and so by considering the connexion that these two have together, find out what seeking of God's face is.
cc av p-acp vvg dt n1 cst d crd vhb av, vvb av q-crq vvg pp-f npg1 n1 vbz.
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1861
Now there is a twofold humiliation wrought in men:
Now there is a twofold humiliation wrought in men:
av a-acp vbz dt j n1 vvn p-acp n2:
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1862
The one is, for that bitternesse and punishment that sin brings with it, and this never brings forth either faithfull prayers, or seeking Gods face.
The one is, for that bitterness and punishment that since brings with it, and this never brings forth either faithful Prayers, or seeking God's face.
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1863
But there is another kind of humiliation, which hath a further ingredient in it, and that is the sight of the foulenesse of sinne,
But there is Another kind of humiliation, which hath a further ingredient in it, and that is the sighed of the foulness of sin,
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1864
when God openeth a crevise of light to looke upon sin, not onely as that which brings bitternesse with it,
when God Openeth a crevice of Light to look upon since, not only as that which brings bitterness with it,
c-crq np1 vvz dt n1 pp-f n1 pc-acp vvi p-acp n1, xx av-j c-acp d r-crq vvz n1 p-acp pn31,
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1865
but as that, which in it selfe is most filthy and abominable, and by that light it is made such in his account:
but as that, which in it self is most filthy and abominable, and by that Light it is made such in his account:
cc-acp c-acp cst, r-crq p-acp pn31 n1 vbz av-ds j cc j, cc p-acp cst n1 pn31 vbz vvn d p-acp po31 n1:
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1866
for it is one thing to flee from the sting of the Serpent, an other thing to hate the Serpent it selfe;
for it is one thing to flee from the sting of the Serpent, an other thing to hate the Serpent it self;
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1867
and so to take heed of the Wolfe, because of his cruelty, and to hate the Wolfe it selfe, are differing things.
and so to take heed of the Wolf, Because of his cruelty, and to hate the Wolf it self, Are differing things.
cc av pc-acp vvi n1 pp-f dt n1, c-acp pp-f po31 n1, cc pc-acp vvi dt n1 pn31 n1, vbr vvg n2.
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1868
Other creatures may hate the properties and conditions of a Wolfe; but a Lambe only hates the Wolfe it selfe.
Other creatures may hate the properties and conditions of a Wolf; but a Lamb only hates the Wolf it self.
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1869
Now with this latter kind of humiliation there goes and is conjunct with it an enlightning, whereby God shewes to a man his owne glorious face, the lustre whereof helpes him further to see the foulnesse of sinne.
Now with this latter kind of humiliation there Goes and is conjunct with it an enlightening, whereby God shows to a man his own glorious face, the lustre whereof helps him further to see the foulness of sin.
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1870
God by the same light of the Spirit, whereby he shewes a men the uglinesse of sinne, discovers withal his own excellencies, which makes the sinner thus humbled to seeke his face, to seeke grace, as well as mercy.
God by the same Light of the Spirit, whereby he shows a men the ugliness of sin, discovers withal his own excellencies, which makes the sinner thus humbled to seek his face, to seek grace, as well as mercy.
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1871
But other men either see not Gods face at all, or onely see his angry countenance;
But other men either see not God's face At all, or only see his angry countenance;
p-acp j-jn n2 d vvb xx npg1 n1 p-acp d, cc av-j vvi po31 j n1;
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1872
onely those whom the Lord calleth effectually, see his gracious face. Now hee to whom it is hid and sees it not, seekes not Gods face;
only those whom the Lord calls effectually, see his gracious face. Now he to whom it is hid and sees it not, seeks not God's face;
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1873
for none can seeke it, unlesse they have seene it, and hee who sees it onely as angry, flies from God;
for none can seek it, unless they have seen it, and he who sees it only as angry, flies from God;
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1874
but he discovers himselfe to the truly humble, the secrets of the Lord are with such, Psal. 25. and so Ioh. 15. 15. I call you not servants,
but he discovers himself to the truly humble, the secrets of the Lord Are with such, Psalm 25. and so John 15. 15. I call you not Servants,
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1875
for the servant knoweth not what his Lord doeth:
for the servant Knoweth not what his Lord doth:
p-acp dt n1 vvz xx r-crq po31 n1 vdz:
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1876
but I have call'd you friends, for all things I have heard of my Father, I have made knowne to you. but I have called you Friends, for all things I have herd of my Father, I have made known to you.
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1877
Hee reveales himselfe to those who are already his friends, or to those he is about to make his friends;
He reveals himself to those who Are already his Friends, or to those he is about to make his Friends;
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1878
one of the first things he doth, is to reveale his face to them: With men indeed, men are first made friends, and then secrets are revealed;
one of the First things he does, is to reveal his face to them: With men indeed, men Are First made Friends, and then secrets Are revealed;
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1879
but contrarily with God, he reveales his secrets to us and his face, that we may be made friends with him,
but contrarily with God, he reveals his secrets to us and his face, that we may be made Friends with him,
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1880
and then wee grow into further acquaintance with him, and they are therefore cal'd the secrets of the Lord, because only revealed to the Saints.
and then we grow into further acquaintance with him, and they Are Therefore called the secrets of the Lord, Because only revealed to the Saints.
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1881
Servants indeed see what is done in the house, but there are many things which their masters reveale not to them:
Servants indeed see what is done in the house, but there Are many things which their Masters reveal not to them:
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1882
and so many come here to the house of God, and heare what is spoken of GOD and CHRIST,
and so many come Here to the house of God, and hear what is spoken of GOD and CHRIST,
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1883
but yet there are some certaine secrets that are hid from them, that are told only to the children, the sonnes and daughters of God:
but yet there Are Some certain secrets that Are hid from them, that Are told only to the children, the Sons and daughters of God:
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1884
The other heare as much and see as much, for the outside, as Gods children do,
The other hear as much and see as much, for the outside, as God's children do,
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1885
yet the secrets of things are hid from them, and among others, Gods face; and the excellencies thereof are hid from them.
yet the secrets of things Are hid from them, and among Others, God's face; and the excellencies thereof Are hid from them.
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1886
This he reveales (as his other secrets) onely to those that feare him, and this revealing it is a speciall worke of the Spirit.
This he reveals (as his other secrets) only to those that Fear him, and this revealing it is a special work of the Spirit.
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1887
If a man would see the Sunne, all the starres in heaven and torches in the earth could not helpe him to see it or shew it to him,
If a man would see the Sun, all the Stars in heaven and Torches in the earth could not help him to see it or show it to him,
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1888
unlesse the Sunne it selfe shines and ariseth, and there come a light from the Sunne it selfe, you cannot come to see it;
unless the Sun it self shines and arises, and there come a Light from the Sun it self, you cannot come to see it;
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1889
and so all the Angels of heaven and wits of men on earth, cannot shew you Gods face,
and so all the Angels of heaven and wits of men on earth, cannot show you God's face,
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1890
unlesse hee opens the clouds and reveales himselfe by his owne Spirit, it will not bee done;
unless he Opens the Clouds and reveals himself by his own Spirit, it will not be done;
cs pns31 vvz dt n2 cc vvz px31 p-acp po31 d n1, pn31 vmb xx vbi vdn;
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1891
which is therefore called the Spirit of Revelation, Ephes. 1. 17. by which God reveales his secrets to his children,
which is Therefore called the Spirit of Revelation, Ephesians 1. 17. by which God reveals his secrets to his children,
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1892
when he begins to call them effectually, they see him and none else;
when he begins to call them effectually, they see him and none Else;
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1893
wee make knowne the Doctrines about GOD and CHRIST, & c. to all alike, but the Lord makes the difference, by revealing himselfe to one, and not unto another;
we make known the Doctrines about GOD and CHRIST, & c. to all alike, but the Lord makes the difference, by revealing himself to one, and not unto Another;
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1894
that which is said especially of the Iewes, 2 Cor. 3. 15, 16. verses, and so on, is in like manner applicable to us all.
that which is said especially of the Iewes, 2 Cor. 3. 15, 16. Verses, and so on, is in like manner applicable to us all.
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1895
The Lords face shines, as Moses face did, verse 15. and hee gives the knowledge of his glory in the face of Iesus Christ in the ministery of the word every day;
The lords face shines, as Moses face did, verse 15. and he gives the knowledge of his glory in the face of Iesus christ in the Ministry of the word every day;
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1896
but there is a vaile lies upon all mens hearts, upon all but those whom the Lord calls,
but there is a veil lies upon all men's hearts, upon all but those whom the Lord calls,
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1897
and upon theirs also, till hee calleth them, as upon the Iewes hearts, verse 16. Neverthelesse when they shall turne unto the Lord, the vaile shall be taken away:
and upon theirs also, till he calls them, as upon the Iewes hearts, verse 16. Nevertheless when they shall turn unto the Lord, the veil shall be taken away:
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1898
and untill then, Gods face cannot bee seene, as Moses face was not; and who shall take away that vaile? The Spirit of the Lord;
and until then, God's face cannot be seen, as Moses face was not; and who shall take away that veil? The Spirit of the Lord;
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1899
where the Spirit of the Lord is, there is liberty, vers. 17. and when hee doth free us of that vaile,where the Spirit of the Lord is, there is liberty, vers. 17. and when he does free us of that veil,
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1900
then we behold the Glory of the Lord as in a glasse with open face, v. 18. that is, we see the amiablenesse of his face, the happinesse of communion with him;
then we behold the Glory of the Lord as in a glass with open face, v. 18. that is, we see the amiableness of his face, the happiness of communion with him;
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1901
and when the light breakes through the cloudes thus, and the Lord gives a glimpse of himselfe,
and when the Light breaks through the Clouds thus, and the Lord gives a glimpse of himself,
cc c-crq dt n1 vvz p-acp dt n2 av, cc dt n1 vvz dt n1 pp-f px31,
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1902
then they see him, and never give over seeking his face, more and more, till they have found him:
then they see him, and never give over seeking his face, more and more, till they have found him:
cs pns32 vvb pno31, cc av-x vvb a-acp vvg po31 n1, dc cc av-dc, c-acp pns32 vhb vvn pno31:
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1903
And because that other sort I spake of, if they see him, they yet see but an angry face onely,
And Because that other sort I spoke of, if they see him, they yet see but an angry face only,
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1904
and that makes men flie from the Lord;
and that makes men fly from the Lord;
cc d vvz n2 vvi p-acp dt n1;
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1905
as we see in distresse, and at death many will do any thing rather than goe to God;
as we see in distress, and At death many will do any thing rather than go to God;
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1906
they tremble at his presence, and no way desire it, as Adam did not, but fled from it:
they tremble At his presence, and no Way desire it, as Adam did not, but fled from it:
pns32 vvb p-acp po31 n1, cc dx n1 vvi pn31, c-acp np1 vdd xx, cc-acp vvd p-acp pn31:
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1907
and thus would all doe, if no word were revealed.
and thus would all doe, if no word were revealed.
cc av vmd d n1, cs dx n1 vbdr vvn.
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1908
Therefore the Spirit of revelation, takes away the vaile, and breakes the clouds, that his owne Elect may have a glimpse of his face, and the Spirit of adoption, who is sent downe into their hearts, shewes God as mercifull, full of kindnesse and love:
Therefore the Spirit of Revelation, Takes away the veil, and breaks the Clouds, that his own Elect may have a glimpse of his face, and the Spirit of adoption, who is sent down into their hearts, shows God as merciful, full of kindness and love:
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1909
they see not onely his face, but his face shining in all gracious willingnesse to receive them:
they see not only his face, but his face shining in all gracious willingness to receive them:
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1910
hee presenteth him as a loving father ready to admit of them, and graciously to forgive and receive them:
he presents him as a loving father ready to admit of them, and graciously to forgive and receive them:
pns31 vvz pno31 p-acp dt j-vvg n1 j pc-acp vvi pp-f pno32, cc av-j pc-acp vvi cc vvi pno32:
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1911
They see Gods face, that is, both his excellency, and beautie, and also his love and graciousnesse towards them;
They see God's face, that is, both his excellency, and beauty, and also his love and graciousness towards them;
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1912
and this makes them seeke his presence and reconciliation with him, and never to be at rest without it,
and this makes them seek his presence and reconciliation with him, and never to be At rest without it,
cc d vvz pno32 vvi po31 n1 cc n1 p-acp pno31, cc av-x pc-acp vbi p-acp n1 p-acp pn31,
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1913
as Moses, Lord we will not stirre a foot without thy presence, Exodus 34. 18. A right suitor eare for nothing,
as Moses, Lord we will not stir a foot without thy presence, Exodus 34. 18. A right suitor ear for nothing,
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1914
but the love and presence of the person sued to:
but the love and presence of the person sued to:
cc-acp dt n1 cc n1 pp-f dt n1 vvd p-acp:
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1915
so they desire nothing, can bee content with nothing, but the presence of God, communion with God, The light of his countenance.
so they desire nothing, can be content with nothing, but the presence of God, communion with God, The Light of his countenance.
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1916
The second thing whereby I expresse what it is to seeke Gods face, is to seeke the Lord alone,
The second thing whereby I express what it is to seek God's face, is to seek the Lord alone,
dt ord n1 c-crq pns11 vvb r-crq pn31 vbz pc-acp vvi npg1 n1, vbz pc-acp vvi dt n1 av-j,
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1917
as sequestred from punishments and rewards, in his owne person, as considered in himselfe, in his Attributes, in his holinesse and purity;
as sequestered from punishments and rewards, in his own person, as considered in himself, in his Attributes, in his holiness and purity;
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1918
so as not to seeke the things hee brings with him, but to seeke himselfe, and the things which are in him.
so as not to seek the things he brings with him, but to seek himself, and the things which Are in him.
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But you will say, this is very hard, to set aside all respects to rewards and punishments.
But you will say, this is very hard, to Set aside all respects to rewards and punishments.
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1920
It is an errour to thinke, that you may not make use of rewards and punishments: for, It is an error to think, that you may not make use of rewards and punishments: for,
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1921
First punishments and the threatnings of the Lord are the true object of feare; and a faculty and an habit may lawfully bee exercised about their proper object;
First punishments and the threatenings of the Lord Are the true Object of Fear; and a faculty and an habit may lawfully be exercised about their proper Object;
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1922
and so rewards are the subject of desire, and so may lawfully bee sought after and desired.
and so rewards Are the Subject of desire, and so may lawfully be sought After and desired.
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1923
The Lord himselfe in Scripture, useth these motives, of Iudgements on the one side, and of rewards on the other,
The Lord himself in Scripture, uses these motives, of Judgments on the one side, and of rewards on the other,
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1924
and therefore wee may make use of them to our owne hearts; for to that end hath God propounded them.
and Therefore we may make use of them to our own hearts; for to that end hath God propounded them.
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1925
Therefore I will set downe two conclusions to cleare this to you, what use there may be made of rewards and threatnings.
Therefore I will Set down two conclusions to clear this to you, what use there may be made of rewards and threatenings.
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1926
1 Conclusion, the propounding of, and the respect unto rewards and punishments, is a good beginning to draw us on, to seeke the Lords face: they are a good introduction.
1 Conclusion, the propounding of, and the respect unto rewards and punishments, is a good beginning to draw us on, to seek the lords face: they Are a good introduction.
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1927
A man that hath not as yet seene Gods face, the feare of hell may cause him to reflect on his owne heart and wayes,
A man that hath not as yet seen God's face, the Fear of hell may cause him to reflect on his own heart and ways,
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1928
and to bee sensible of the evill of them: and so the happinesse of heaven may draw him on:
and to be sensible of the evil of them: and so the happiness of heaven may draw him on:
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1929
but all this while he is but in beginning.
but all this while he is but in beginning.
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1930
A spouse that is considering with her selfe, whether shee should marry such an husband or no, beginneth to consider at first, what shee shall be without him,
A spouse that is considering with her self, whither she should marry such an husband or no, begins to Consider At First, what she shall be without him,
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1931
and what shee shall have with him;
and what she shall have with him;
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1932
shee considers him perhaps as one that wil pay all her debts, and make her honourable &c. and yet it may be,
she considers him perhaps as one that will pay all her debts, and make her honourable etc. and yet it may be,
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1933
yet she considers not the man all this while, and yet these considerations are good preparatives to draw her on, to give entertainement to him,
yet she considers not the man all this while, and yet these considerations Are good preparatives to draw her on, to give entertainment to him,
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1934
but after converse and acquaintance with the person, she likes the person himselfe so wel, that she is content to have him;
but After converse and acquaintance with the person, she likes the person himself so well, that she is content to have him;
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1935
though she should have nothing with him;
though she should have nothing with him;
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1936
and so she gives her full and free consent to him, and the match comes to be made up betweene them out of true and sincere free love and liking:
and so she gives her full and free consent to him, and the match comes to be made up between them out of true and sincere free love and liking:
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1937
So it is here, men begin at first to consider their owne misery most, and that if they should apply themselves to other things as remedies, they should bee still to seeke,
So it is Here, men begin At First to Consider their own misery most, and that if they should apply themselves to other things as remedies, they should be still to seek,
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1938
for there is a vanity in all things; and if to themselves, that they cannot helpe themselves in trouble:
for there is a vanity in all things; and if to themselves, that they cannot help themselves in trouble:
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1939
therefore they judge they must goe to the mighty GOD, who is able to doe more than all, to rid them out of misery:
Therefore they judge they must go to the mighty GOD, who is able to do more than all, to rid them out of misery:
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1940
and they consider, that going to him they shall have heaven besides: and yet all this while they consider not the LORDS person:
and they Consider, that going to him they shall have heaven beside: and yet all this while they Consider not the LORDS person:
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1941
yet this consideration makes way, that GOD and wee may meete and speake together;
yet this consideration makes Way, that GOD and we may meet and speak together;
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1942
it brings our hearts to give way, that the LORD may come to us (that I may so speake,
it brings our hearts to give Way, that the LORD may come to us (that I may so speak,
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1943
for before we are not to be spoken with) it causeth us to attend to him, to looke upon him, to converse with him, to admit him as a suitor,
for before we Are not to be spoken with) it Causes us to attend to him, to look upon him, to converse with him, to admit him as a suitor,
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1944
and to be acquainted with him, and whilst wee are thus conversing with him, GOD reveales himselfe;
and to be acquainted with him, and while we Are thus conversing with him, GOD reveals himself;
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1945
and then being come to the knowledge of him in himselfe by that his speciall light spoken of afore, we love him for himselfe;
and then being come to the knowledge of him in himself by that his special Light spoken of afore, we love him for himself;
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1946
then wee are willing to seeke his presence, to seeke him for our husband, though all other things were removed from him.
then we Are willing to seek his presence, to seek him for our husband, though all other things were removed from him.
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1947
And now the match is made, and not till now;
And now the match is made, and not till now;
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1948
and then wee so looke upon him, that if all those other advantages were taken away, we should yet still love him,
and then we so look upon him, that if all those other advantages were taken away, we should yet still love him,
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1949
and not leave him for all the world, and so as if wee should imagine hee would give us never so much,
and not leave him for all the world, and so as if we should imagine he would give us never so much,
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1950
and yet with-draw his face, wee could not bee at rest.
and yet withdraw his face, we could not be At rest.
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1951
Before, if a man could but be assured, he should not go to hell, and should have creatures and comforts about him;
Before, if a man could but be assured, he should not go to hell, and should have creatures and comforts about him;
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1952
it would bee enough to him; but now it is not so.
it would be enough to him; but now it is not so.
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1953
Now if Gods countenance bee but clouded, if any breach bee betwixt a man and God, he cannot rest till it bee made up,
Now if God's countenance be but clouded, if any breach be betwixt a man and God, he cannot rest till it be made up,
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1954
and he see his face againe.
and he see his face again.
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1955
Yet still after the match is made, there is a second use of punishments and rewards;
Yet still After the match is made, there is a second use of punishments and rewards;
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1956
they are usefull, not onely to bring us in, but to confirme us also in our choyce;
they Are useful, not only to bring us in, but to confirm us also in our choice;
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1957
they serve both as an introduction, and as an helpe, when we are come in, to confirme us in our choyce:
they serve both as an introduction, and as an help, when we Are come in, to confirm us in our choice:
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1958
As when a woman is married, shee having this husband, I live in an house, well furnished, and I have many conveniences.
As when a woman is married, she having this husband, I live in an house, well furnished, and I have many conveniences.
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1959
I enjoy not onely my husbands person, but with many additions. So it is with us, though the LORD alone be sufficient reward;
I enjoy not only my Husbands person, but with many additions. So it is with us, though the LORD alone be sufficient reward;
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1960
so as if wee had nothing else, wee would never goe backe of our choice,
so as if we had nothing Else, we would never go back of our choice,
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1961
yet wee having many good things with him, it helpeth us in our love to him,
yet we having many good things with him, it Helpeth us in our love to him,
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1962
and confirmes us in our choice: These are then good additions, but not good principles and foundations;
and confirms us in our choice: These Are then good additions, but not good principles and foundations;
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1963
and encourage us much if added, and put to seeke the LORD for himselfe, as the principall.
and encourage us much if added, and put to seek the LORD for himself, as the principal.
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1964
So then as ciphers added to figures, they helpe to make the number greater, though if they stand alone, they are nothing; so these;
So then as ciphers added to figures, they help to make the number greater, though if they stand alone, they Are nothing; so these;
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1965
and though they be not good leaders, yet they are good followers:
and though they be not good leaders, yet they Are good followers:
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Page 141
1966
They are as a good wind, that fills the sailes, and sets the Ship forward with the greater speed,
They Are as a good wind, that fills the sails, and sets the Ship forward with the greater speed,
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1967
when the rudder is once set right, to steere to God alone.
when the rudder is once Set right, to steer to God alone.
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1968
The third thing whereby I explaine what is meant by seeking GODS face, is to seeke the LORDS presence in opposition to a mans selfe,
The third thing whereby I explain what is meant by seeking GOD'S face, is to seek the LORDS presence in opposition to a men self,
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1969
when a man doth it with deniall of himselfe, not serving his owne ends in seeking the Lord, but gives up himselfe to the LORD alone.
when a man does it with denial of himself, not serving his own ends in seeking the Lord, but gives up himself to the LORD alone.
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1970
In all things an unregenerate man doth not know the Lord, is not acquainted with him,
In all things an unregenerate man does not know the Lord, is not acquainted with him,
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1971
and therefore will not preferre the Lord to himselfe:
and Therefore will not prefer the Lord to himself:
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1972
but a regenerate man that knowes him reckoneth all things, as life, liberty, riches, &c. but as drosse and dung, so he may enjoy the LORD:
but a regenerate man that knows him Reckoneth all things, as life, liberty, riches, etc. but as dross and dung, so he may enjoy the LORD:
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1973
hee hath set up the Lord for his God, in his heart, and desires not to stand upon his owne bottome;
he hath Set up the Lord for his God, in his heart, and Desires not to stand upon his own bottom;
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1974
and therefore when the Lord comes into competition with himselfe, and the matter is betwixt God and his credit, &c. he is willing to deny himselfe.
and Therefore when the Lord comes into competition with himself, and the matter is betwixt God and his credit, etc. he is willing to deny himself.
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1975
But here the great objection is, how it is possible for a man, not to seeke his owne happinesse, safety and advantage?
But Here the great objection is, how it is possible for a man, not to seek his own happiness, safety and advantage?
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1976
This troubles many, and makes them think their sincerity but hypocrisie, and may put a scruple into the best:
This Troubles many, and makes them think their sincerity but hypocrisy, and may put a scruple into the best:
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1977
I will therefore cleare this for their sakes whose hearts are upright, as also to exclude those whose hearts are not sound.
I will Therefore clear this for their sakes whose hearts Are upright, as also to exclude those whose hearts Are not found.
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1978
The answer stands upon these two points.
The answer Stands upon these two points.
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1979
First, it is true that a man may seeke and love himselfe, and desire his owne happinesse, First, it is true that a man may seek and love himself, and desire his own happiness,
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1980
yea and all his actions may take their rise from thence;
yea and all his actions may take their rise from thence;
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1981
so as to be moved in seeking the LORD, in doing what he doth with a respect to his own good and safety,
so as to be moved in seeking the LORD, in doing what he does with a respect to his own good and safety,
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1982
and that this is so, take these reasons. Because GOD hath commanded it, for hee bids us love our neighbour as our selves:
and that this is so, take these Reasons. Because GOD hath commanded it, for he bids us love our neighbour as our selves:
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1983
where it is taken for granted, that we must love our selves, because loving our selves is made the prima mensura, the rule of loving our neighbour.
where it is taken for granted, that we must love our selves, Because loving our selves is made the prima Mensura, the Rule of loving our neighbour.
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1984
Now to love a mans selfe, what is it but to seeke a mans owne good?
Now to love a men self, what is it but to seek a men own good?
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1985
A man is commanded not to kill himselfe, or to hurt himselfe, and by the rule of contraries hee is thereby commanded to seeke the preservation of himselfe, and his owne good:
A man is commanded not to kill himself, or to hurt himself, and by the Rule of contraries he is thereby commanded to seek the preservation of himself, and his own good:
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For as when we expound the commandement Thou shalt not kill, as suppose thy neighbour, wee say it includes this affirmative command, thou shalt seeke the good of thy neighbour;
For as when we expound the Commandment Thou shalt not kill, as suppose thy neighbour, we say it includes this affirmative command, thou shalt seek the good of thy neighbour;
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so when wee expound it of our selves, we are to understand it as not onely forbidding us to destroy our selves,
so when we expound it of our selves, we Are to understand it as not only forbidding us to destroy our selves,
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1988
but as commanding to preserve our selves, and to seeke our owne safety. It is impossible for the creature, not to will its owne happinesse;
but as commanding to preserve our selves, and to seek our own safety. It is impossible for the creature, not to will its own happiness;
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1989
the Lord doth not command that which is simply impossible even to pure nature:
the Lord does not command that which is simply impossible even to pure nature:
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1990
but it is the nature of every thing that hath an appetite, appetere bonum sibi, to desire that which is good for it selfe.
but it is the nature of every thing that hath an appetite, appetere bonum sibi, to desire that which is good for it self.
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1991
Selfe-love is a plant of Gods owne planting; and therefore not to bee rooted up:
Self-love is a plant of God's own planting; and Therefore not to be rooted up:
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1992
God did put it into us all, for it is the nature of every thing to do so,
God did put it into us all, for it is the nature of every thing to do so,
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and opus naturae est opus author is naturae.
and opus naturae est opus author is naturae.
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Many motives which the Scripture useth are taken from selfe-love, as that of CHRIST, feare him that can cast both body and soule into hell:
Many motives which the Scripture uses Are taken from Self-love, as that of CHRIST, Fear him that can cast both body and soul into hell:
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1995
And so when it promiseth us a Kingdome. The Scripture deales with men by working upon this principle;
And so when it promises us a Kingdom. The Scripture deals with men by working upon this principle;
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and by arguments taken from our selves.
and by Arguments taken from our selves.
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This is the eare which the Holy Ghost takes hold of, and leades a man into the wayes of peace by,
This is the ear which the Holy Ghost Takes hold of, and leads a man into the ways of peace by,
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and wee must not pluck off this eare.
and we must not pluck off this ear.
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The second part of the answer is, that yet notwithstanding, wee may and ought to seeke the Lord in opposition to our selves, that is,
The second part of the answer is, that yet notwithstanding, we may and ought to seek the Lord in opposition to our selves, that is,
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2000
when God and our selves come into competition, the commandement comes in opposition with our selves;
when God and our selves come into competition, the Commandment comes in opposition with our selves;
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the case being such as if we obey God, wee hurt our selves; then wee must preferre God and his commandements to our selves.
the case being such as if we obey God, we hurt our selves; then we must prefer God and his Commandments to our selves.
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But you will aske, how can this stand with the former;
But you will ask, how can this stand with the former;
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that a man should make his owne good the rise of his actions, and yet in his actions oppose himselfe?
that a man should make his own good the rise of his actions, and yet in his actions oppose himself?
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When once a man is perswaded, that even to destroy himselfe is the best way to provide for himselfe, and that to let himselfe goe,
When once a man is persuaded, that even to destroy himself is the best Way to provide for himself, and that to let himself go,
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and his credit and life, and give up all to God, is that whereby he shall put himselfe into a better condition;
and his credit and life, and give up all to God, is that whereby he shall put himself into a better condition;
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when a man is perswaded of this, then you see both doe stand together.
when a man is persuaded of this, then you see both do stand together.
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And wee never doe exhort a man to seeke God in opposition to himselfe, but when it is best for him so to doe, not to give himselfe up to any thing that shall bee an immediate hurt to him;
And we never do exhort a man to seek God in opposition to himself, but when it is best for him so to do, not to give himself up to any thing that shall be an immediate hurt to him;
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but when otherwise it would be worse for him, and when letting himselfe goe is the next way to happinesse;
but when otherwise it would be Worse for him, and when letting himself go is the next Way to happiness;
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2009
and then a man may bee exhorted to it, when hee shall bee perswaded that his good is contained in God more than in himselfe;
and then a man may be exhorted to it, when he shall be persuaded that his good is contained in God more than in himself;
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as we say the being of an accident is more in the subject than it selfe;
as we say the being of an accident is more in the Subject than it self;
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2011
so as take away the subject, and the very separation is a destruction to it:
so as take away the Subject, and the very separation is a destruction to it:
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2012
So it is with the creature which hath no bottome of it selfe, so as the separation of it from God is the destruction of it,
So it is with the creature which hath no bottom of it self, so as the separation of it from God is the destruction of it,
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as on the contrary the keeping of it close unto God, though in a case that seemes to bee the ruine of it, is its happinesse and perfection.
as on the contrary the keeping of it close unto God, though in a case that seems to be the ruin of it, is its happiness and perfection.
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As for example, when Abraham should have destroyed his sonne by offering him up, he thought he should not lose by it, nor Isaac neither:
As for Exampl, when Abraham should have destroyed his son by offering him up, he Thought he should not loose by it, nor Isaac neither:
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he thought with himselfe, God hath commanded me to do it, and I never yet lost by keeping any commandement he gave mee;
he Thought with himself, God hath commanded me to do it, and I never yet lost by keeping any Commandment he gave me;
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God is able to raise him up againe. God is able to raise him up again.
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2017
I never yet was a loser by him, and on the contrary I shall be sure to be a loser,
I never yet was a loser by him, and on the contrary I shall be sure to be a loser,
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2018
and my sonne also if I doe it not.
and my son also if I do it not.
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It is indeed impossible, that if a man should simply be a loser, that hee should doe thus;
It is indeed impossible, that if a man should simply be a loser, that he should do thus;
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but when he considers that though hee bee destroyed at present, yet hee believes it will be for his good;
but when he considers that though he be destroyed At present, yet he believes it will be for his good;
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and so it will bee indeed:
and so it will be indeed:
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2022
As take a beame of the Sunne, the way to preserve it, is not to keepe it by it selfe, the being of it depends upon the Sunne;
As take a beam of the Sun, the Way to preserve it, is not to keep it by it self, the being of it depends upon the Sun;
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take the Sun away, and it perisheth for ever:
take the Sun away, and it Perishes for ever:
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but yet though it should come to be obseured, and so cut off for a while,
but yet though it should come to be observed, and so Cut off for a while,
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yet because the Sun remaines still, therefore when the Sun shines forth againe, it will be renewed againe.
yet Because the Sun remains still, Therefore when the Sun shines forth again, it will be renewed again.
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Such a thing is the creature being compared with God.
Such a thing is the creature being compared with God.
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If you would preserve the creature in it selfe, it is impossible for it to stand:
If you would preserve the creature in it self, it is impossible for it to stand:
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like a glasse without a bottome, it must fall and breake.
like a glass without a bottom, it must fallen and break.
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When therefore this is considered by a man, then he will say, I will be content to deny my selfe,
When Therefore this is considered by a man, then he will say, I will be content to deny my self,
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and seeke the LORD, when my selfe comes into competition with any commandement of his.
and seek the LORD, when my self comes into competition with any Commandment of his.
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And let not this seeme strange to you, that the best way to make a mans selfe happy, is to resigne up himselfe to the utmost to glorify God.
And let not this seem strange to you, that the best Way to make a men self happy, is to resign up himself to the utmost to Glorify God.
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You see in common experience that take a Corne that is fallen into the ground: if it continue whole, it perisheth;
You see in Common experience that take a Corn that is fallen into the ground: if it continue Whole, it Perishes;
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but if it die, it brings forth an hundred fold. 1 Cor. 15. 36. That which thou sowest, says the Apostle, is not quickened, except it dye. The Apostle there speakes it of the resurrection: but if it die, it brings forth an hundred fold. 1 Cor. 15. 36. That which thou sowest, Says the Apostle, is not quickened, except it die. The Apostle there speaks it of the resurrection:
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but we may truly apply it to the resurrection of a sinner here; that except a man die, that is, be willing to let all hee hath goe,
but we may truly apply it to the resurrection of a sinner Here; that except a man die, that is, be willing to let all he hath go,
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and to expose himselfe to what the Lord shall put upon him, that he perisheth indeed;
and to expose himself to what the Lord shall put upon him, that he Perishes indeed;
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but if he die, then he is quickned, he shall be a gainer by it; even in this life he shall have an hundred fold.
but if he die, then he is quickened, he shall be a gainer by it; even in this life he shall have an hundred fold.
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And when this is considered of throughly by a man, he will easily seeke Gods face with neglect of himselfe.
And when this is considered of thoroughly by a man, he will Easily seek God's face with neglect of himself.
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And that thus when ever a man suffers any thing for a good conscience in obedience to God, it is the best way to provide for himself;
And that thus when ever a man suffers any thing for a good conscience in Obedience to God, it is the best Way to provide for himself;
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that this I say, is not a mere notion, may appeare by comparing those places together;
that this I say, is not a mere notion, may appear by comparing those places together;
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the first where it is said, Thou shalt love thy neighbour as thy selfe, and thou shalt love God above all, even above thy selfe;
the First where it is said, Thou shalt love thy neighbour as thy self, and thou shalt love God above all, even above thy self;
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and with it also that other, Deut. 10. 13, 14. Thou shalt keepe the Commandements of the Lord, which I command thee for thy good. Now put both together:
and with it also that other, Deuteronomy 10. 13, 14. Thou shalt keep the commandments of the Lord, which I command thee for thy good. Now put both together:
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this is Gods commandement, to love God above thy selfe;
this is God's Commandment, to love God above thy self;
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and all the Commandements are given for thy wealth, for thy good, therefore this amongst the rest.
and all the commandments Are given for thy wealth, for thy good, Therefore this among the rest.
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And therefore denying our selves, when God and our selves come in to competition, is the best way to provide for our selves:
And Therefore denying our selves, when God and our selves come in to competition, is the best Way to provide for our selves:
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therefore set it downe for a conclusion, that to have God alone, and to seeke his face thus, is your happinesse.
Therefore Set it down for a conclusion, that to have God alone, and to seek his face thus, is your happiness.
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The end of every thing is the perfection of it;
The end of every thing is the perfection of it;
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now God is the end of the creature, and therefore to get him, is to get thy perfection and happinesse.
now God is the end of the creature, and Therefore to get him, is to get thy perfection and happiness.
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Againe, we have all from him, as the branch hath all from the root;
Again, we have all from him, as the branch hath all from the root;
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and therefore as the way for the branch to keepe life in it selfe, is to keepe close to the root;
and Therefore as the Way for the branch to keep life in it self, is to keep close to the root;
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and when it is broken off it dies, so we so long as we cleave to and seeke the Lord, we are preserved.
and when it is broken off it die, so we so long as we cleave to and seek the Lord, we Are preserved.
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And this was the ground which all the Saints went upon in their sufferings, both of persecution and death;
And this was the ground which all the Saints went upon in their sufferings, both of persecution and death;
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and this was the case of Moses and Paul, when the one wished himselfe rased out of the booke of life,
and this was the case of Moses and Paul, when the one wished himself rased out of the book of life,
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and Paul to be accursed from CHRIST;
and Paul to be accursed from CHRIST;
cc np1 pc-acp vbi vvn p-acp np1;
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that is, saith Saint Paul, if this be for Gods glory, and the good of his Church; let me perish.
that is, Says Saint Paul, if this be for God's glory, and the good of his Church; let me perish.
d vbz, vvz n1 np1, cs d vbb p-acp ng1 n1, cc dt j pp-f po31 n1; vvb pno11 vvi.
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In which though they seemed to imply their immediate destructon, yet they knew what was ultimately best for themselves.
In which though they seemed to imply their immediate destruction, yet they knew what was ultimately best for themselves.
p-acp r-crq cs pns32 vvd pc-acp vvi po32 j n1, av pns32 vvd r-crq vbds av-j js p-acp px32.
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And this is all the difference betweene a carnall man, and one to whom God hath revealed himselfe;
And this is all the difference between a carnal man, and one to whom God hath revealed himself;
cc d vbz d dt n1 p-acp dt j n1, cc pi p-acp ro-crq np1 vhz vvn px31;
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they both agree in this, they both love themselves, and seeke their owne happinesse; but they differ in this, that they seeke it in a different way;
they both agree in this, they both love themselves, and seek their own happiness; but they differ in this, that they seek it in a different Way;
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the one in the LORD, but a carnall man seekes it in himselfe and the creatures:
the one in the LORD, but a carnal man seeks it in himself and thee creatures:
dt pi p-acp dt n1, cc-acp dt j n1 vvz pn31 p-acp px31 cc pno32 n2:
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A godly man is so perswaded of God, that he seekes him, and cares not what hee loseth to gaine him;
A godly man is so persuaded of God, that he seeks him, and Cares not what he loses to gain him;
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but another man, when hee is told of an invisible God, hee will not trust to things unseene;
but Another man, when he is told of an invisible God, he will not trust to things unseen;
cc-acp j-jn n1, c-crq pns31 vbz vvn pp-f dt j np1, pns31 vmb xx vvi p-acp n2 j;
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the things hee sees he will rest upon, and so seekes for an happinesse within his owne compasse;
the things he sees he will rest upon, and so seeks for an happiness within his own compass;
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and therefore when himselfe comes in competition with the Lord, he lets the Lord goe. But then another question comes to be answered, how these two should likewise stand together;
and Therefore when himself comes in competition with the Lord, he lets the Lord go. But then Another question comes to be answered, how these two should likewise stand together;
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to seeke the preservation of a mans selfe, and yet to expose himselfe to destruction, as Moses and Saint Paul did.
to seek the preservation of a men self, and yet to expose himself to destruction, as Moses and Saint Paul did.
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For answer, you must know, that in every regenerate man there are two selves.
For answer, you must know, that in every regenerate man there Are two selves.
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That common nature, that is in every man (in which the principle is rooted, to love a mans selfe) hath two binsses; the one Spirit which leades to God, the other flesh: and these two in this common nature makes two severall selves. By the first a man is carried to seeke the Lord, by the other to seeke himselfe immediately and in the first place;
That Common nature, that is in every man (in which the principle is rooted, to love a men self) hath two binsses; the one Spirit which leads to God, the other Flesh: and these two in this Common nature makes two several selves. By the First a man is carried to seek the Lord, by the other to seek himself immediately and in the First place;
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and these two are reckoned two severall selves in Scripture, and so expressed to us:
and these two Are reckoned two several selves in Scripture, and so expressed to us:
cc d crd vbr vvn crd j n2 p-acp n1, cc av vvn p-acp pno12:
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first, flesh and corruption is called a mans selfe, 2 Cor. 4. 5. we preach not our selves,
First, Flesh and corruption is called a men self, 2 Cor. 4. 5. we preach not our selves,
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but Christ, that is, for our owne glory, which he calls himselfe, because men use to reckon it as themselves. So 2 Cor. 12. 2, 5. I knew a man in Christ, &c. caught up into the third heavens;
but christ, that is, for our own glory, which he calls himself, Because men use to reckon it as themselves. So 2 Cor. 12. 2, 5. I knew a man in christ, etc. caught up into the third heavens;
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of such an one I will glory, but of my selfe I will not glory; of such an one I will glory, but of my self I will not glory;
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by selfe, hee meanes either the corruption which was in him, but there was something else in him, which he reckons as another man from this selfe, a man in Christ, of such a man I will rejoyce, that is, of my regenerate part, which is a New Creature in Christ,
by self, he means either the corruption which was in him, but there was something Else in him, which he reckons as Another man from this self, a man in christ, of such a man I will rejoice, that is, of my regenerate part, which is a New Creature in christ,
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but not of my selfe, that is, my flesh and corruptions I will not rejoyce,
but not of my self, that is, my Flesh and corruptions I will not rejoice,
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or of the regenerate selfe neither, as of it selfe, but as it is in Christ, which is another expression,
or of the regenerate self neither, as of it self, but as it is in christ, which is Another expression,
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and this corruption is called a mans selfe, because it is spread over the whole man,
and this corruption is called a men self, Because it is spread over the Whole man,
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as the forme through the whole matter, and a man will not part with it, but fights against every thing, fights against it as if it were himselfe.
as the Form through the Whole matter, and a man will not part with it, but fights against every thing, fights against it as if it were himself.
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And secondly, that the other regenerate part is called a mans selfe, which a godly man reckons so rather then the other, we have an expresse place for it, Rom. 7. It is not I,
And secondly, that the other regenerate part is called a men self, which a godly man reckons so rather then the other, we have an express place for it, Rom. 7. It is not I,
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but sinne that dwells in mee, that is, not the regenerate part which I account my selfe, but sin that dwells in me, that is, not the regenerate part which I account my self,
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but sinne which I account but an inmate; dwelling within my roofe;
but sin which I account but an inmate; Dwelling within my roof;
cc-acp n1 r-crq pns11 vvb p-acp dt n1; vvg p-acp po11 n1;
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which yet is called a mans selfe, for the like reason aforesaid, because spread over the whole man;
which yet is called a men self, for the like reason aforesaid, Because spread over the Whole man;
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and now it is easie to conceive, how the preservation of himselfe may stand, with exposing himselfe to destruction,
and now it is easy to conceive, how the preservation of himself may stand, with exposing himself to destruction,
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and how a man may seeke the Lord in opposition to himselfe.
and how a man may seek the Lord in opposition to himself.
cc c-crq dt n1 vmb vvi dt n1 p-acp n1 p-acp px31.
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In that which the flesh desires, a man is bound not to seeke himselfe, that is, not that selfe,
In that which the Flesh Desires, a man is bound not to seek himself, that is, not that self,
p-acp d r-crq dt n1 vvz, dt n1 vbz vvn xx pc-acp vvi px31, cst vbz, xx cst n1,
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but yet he may seeke the good of his other selfe, and seeke the Lord too,
but yet he may seek the good of his other self, and seek the Lord too,
cc-acp av pns31 vmb vvi dt j pp-f po31 j-jn n1, cc vvi dt n1 av,
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for Gods will and it are unisons, and he may be said to seeke Gods face alone,
for God's will and it Are unisons, and he may be said to seek God's face alone,
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though he seekes the desire of that selfe: for there is no difference, no opposition betweene them;
though he seeks the desire of that self: for there is no difference, no opposition between them;
cs pns31 vvz dt n1 pp-f cst n1: p-acp pc-acp vbz dx n1, dx n1 p-acp pno32;
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and likewise that regenerate selfe may seeke him in opposition to that other selfe, that is, what it desires,
and likewise that regenerate self may seek him in opposition to that other self, that is, what it Desires,
cc av d j-vvn n1 vmb vvi pno31 p-acp n1 p-acp d j-jn n1, cst vbz, r-crq pn31 vvz,
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when it desires amisse (for all those desires which are amisse are from that fleshly selfe) and so we must not desire what ourselves would desire,
when it Desires amiss (for all those Desires which Are amiss Are from that fleshly self) and so we must not desire what ourselves would desire,
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but destroy it, and the desires of it, and seeke the Lord in opposition to it, which tends to the preservation of our regenerate selfe,
but destroy it, and the Desires of it, and seek the Lord in opposition to it, which tends to the preservation of our regenerate self,
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and proves so in the end. So then to seeke Gods face containes these three things in it.
and Proves so in the end. So then to seek God's face contains these three things in it.
cc vvz av p-acp dt n1. av av pc-acp vvi npg1 n1 vvz d crd n2 p-acp pn31.
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First, to have his face revealed to you, and to see him as a father. To seeke him as sequestred from punishments and rewards.
First, to have his face revealed to you, and to see him as a father. To seek him as sequestered from punishments and rewards.
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To seeke him alone in opposition to your selves. To seek him alone in opposition to your selves.
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And that all this ought to be done, we will give you one reason, and so come to the uses. And that all this ought to be done, we will give you one reason, and so come to the uses.
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And that reason is drawne from the holinesse of the Lord, Esay 6. 3. One Angell cryed to another, holy, holy, holy is the Lord of Hosts;
And that reason is drawn from the holiness of the Lord, Isaiah 6. 3. One Angel cried to Another, holy, holy, holy is the Lord of Hosts;
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the whole earth is full of his glory: this NONLATINALPHABET was the proclamation of Angels, and that upon this occasion.the Whole earth is full of his glory: this was the proclamation of Angels, and that upon this occasion.
dt j-jn n1 vbz j pp-f po31 n1: d vbds dt n1 pp-f n2, cc cst p-acp d n1.
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The Lord sends Esay the Prophet to pronounce a Iudgement to his people, and that a great one, the rejection of the Iewes,
The Lord sends Isaiah the Prophet to pronounce a Judgement to his people, and that a great one, the rejection of the Iewes,
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and at the same time the Angels are sent to proclame Gods holinesse:
and At the same time the Angels Are sent to proclaim God's holiness:
cc p-acp dt d n1 dt n2 vbr vvn pc-acp vvi npg1 n1:
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now holinesse is the appropriation of a thing to the Lords use, and a sequestration of it from common use:
now holiness is the appropriation of a thing to the lords use, and a sequestration of it from Common use:
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and so the holinesse of God himselfe (which is the rule of all other holinesse) is an appropriation of his actions to himselfe, as his end:
and so the holiness of God himself (which is the Rule of all other holiness) is an appropriation of his actions to himself, as his end:
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he is then said to be holy, when he doth things for himselfe, therefore being about to doe so great a worke peculiarly for himselfe and his glory,
he is then said to be holy, when he does things for himself, Therefore being about to do so great a work peculiarly for himself and his glory,
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as when he would destroy his owne people, and destroy Kingdomes for his owne best advantage and ends, the glory of himselfe,
as when he would destroy his own people, and destroy Kingdoms for his own best advantage and ends, the glory of himself,
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then he lets them know this as the only reason, because he is holy; for if he should not respect himselfe, he should not be holy.
then he lets them know this as the only reason, Because he is holy; for if he should not respect himself, he should not be holy.
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So Rom. 11. 33. to the end. The Apostle having spoken of this rejection here prophecied, concludes with this;
So Rom. 11. 33. to the end. The Apostle having spoken of this rejection Here prophesied, concludes with this;
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His Iudgements are unsearchable, and his wayes past finding out, &c. of him, and to him, His Judgments Are unsearchable, and his ways passed finding out, etc. of him, and to him,
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and through him are all things, and to him bee glory for ever. and through him Are all things, and to him be glory for ever.
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As if he should have said, God hath done all this, but I know not the reason of it, nor any one else;
As if he should have said, God hath done all this, but I know not the reason of it, nor any one Else;
c-acp cs pns31 vmd vhi vvn, np1 vhz vdn d d, cc-acp pns11 vvb xx dt n1 pp-f pn31, ccx d crd av;
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onely God is for himselfe, for he being of no cause but himselfe, therefore he may doe all for himselfe:
only God is for himself, for he being of no cause but himself, Therefore he may do all for himself:
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if he were of another, he might doe all for another, yea else he were not holy.
if he were of Another, he might do all for Another, yea Else he were not holy.
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Now if this be Gods holinesse, then the holinesse of man, is to do all for God;
Now if this be God's holiness, then the holiness of man, is to do all for God;
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which he is therefore to doe, because he is of another cause above himselfe, and therefore is to seeke another end above himselfe, namely, the Lord;
which he is Therefore to do, Because he is of Another cause above himself, and Therefore is to seek Another end above himself, namely, the Lord;
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and then he is said to be holy, when he hath no eye to himselfe,
and then he is said to be holy, when he hath no eye to himself,
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but to God, when in his recreations, the use of riches, &c. and in his whole course he hath his eye and ayme at God, and not himselfe.
but to God, when in his recreations, the use of riches, etc. and in his Whole course he hath his eye and aim At God, and not himself.
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The nature of holinesse is expressed in two things: First, in purenesse:
The nature of holiness is expressed in two things: First, in pureness:
dt n1 pp-f n1 vbz vvn p-acp crd n2: ord, p-acp n1:
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Secondly, sequestration to God, so that holinesse, purity, and chastity are much alike as it were,
Secondly, sequestration to God, so that holiness, purity, and chastity Are much alike as it were,
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as there is also much affinity between the Greeke words NONLATINALPHABET and NONLATINALPHABET: Chastity in a Wife stands in keeping close to her husband;
as there is also much affinity between the Greek words and: Chastity in a Wife Stands in keeping close to her husband;
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and being sequestred from all other;
and being sequestered from all other;
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and Gods holinesse consists, first in the purenesse of his nature, and secondly in a sequestration of all things to himselfe:
and God's holiness consists, First in the pureness of his nature, and secondly in a sequestration of all things to himself:
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Now our holinesse is not so, but wee being of another cause, wee must doe all for another end; Now our holiness is not so, but we being of Another cause, we must do all for Another end;
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our holinesse stands therefore in giving up our selves to the Lord: therefore sayes Esay, Sanctifie the Lord, and make him your dread;
our holiness Stands Therefore in giving up our selves to the Lord: Therefore Says Isaiah, Sanctify the Lord, and make him your dread;
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as if he had said, if you make any thing else your dread, you doe not sanctifie the Lord.
as if he had said, if you make any thing Else your dread, you do not sanctify the Lord.
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What he says of feare, is true of all our affections, and actions: holinesse dedicates all unto the Lord:
What he Says of Fear, is true of all our affections, and actions: holiness dedicates all unto the Lord:
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and some actions are holy for the substance of them, as Prayer, keeping the Lords day, &c. and all such immediate duties of his worship, some by putting a right end upon them;
and Some actions Are holy for the substance of them, as Prayer, keeping the lords day, etc. and all such immediate duties of his worship, Some by putting a right end upon them;
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and so all actions may be holy of what kind soever, as recreations, which are common actions,
and so all actions may be holy of what kind soever, as recreations, which Are Common actions,
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and eating and drinking, all which when done to the Lord, doe become holy.
and eating and drinking, all which when done to the Lord, do become holy.
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It is the nature of morall actions to take their specification from their circumstances, especially their end, more then from the substance it selfe:
It is the nature of moral actions to take their specification from their Circumstances, especially their end, more then from the substance it self:
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and so all such common actions may bee holy to the LORD, and so that place of Saint Peter is to be understood, bee holy in manner of conversation, 1 Pet. 1. in all the turnings of your lives,
and so all such Common actions may be holy to the LORD, and so that place of Saint Peter is to be understood, be holy in manner of Conversation, 1 Pet. 1. in all the turnings of your lives,
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even in common actions, this being the nature of holinesse in the generall, both as in God and in our actions.
even in Common actions, this being the nature of holiness in the general, both as in God and in our actions.
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There is a double holinesse required in every man.
There is a double holiness required in every man.
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A giving up a mans selfe to the Lord, as 2 Cor. 8. 5. They first (it is said) gave themselves up to the Lord.
A giving up a men self to the Lord, as 2 Cor. 8. 5. They First (it is said) gave themselves up to the Lord.
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To give a mans selfe up as a Sacrifice to the Lord, that is, the holinesse of a man,
To give a men self up as a Sacrifice to the Lord, that is, the holiness of a man,
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and when any thing is sacrificed, it is given up to the use of that Lord, to whom it is sacrificed.
and when any thing is sacrificed, it is given up to the use of that Lord, to whom it is sacrificed.
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The second is a giving up all things with himselfe, his understanding, will, thoughts, affections, life, liberty, credit, goods, all his power, might, whereby he is able to doe any thing, to resigne all these to the Lord,
The second is a giving up all things with himself, his understanding, will, thoughts, affections, life, liberty, credit, goods, all his power, might, whereby he is able to do any thing, to resign all these to the Lord,
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and by this hee sanctifies the Lord; and this is the holinesse of a man, to doe all for the Lord onely.
and by this he Sanctifies the Lord; and this is the holiness of a man, to do all for the Lord only.
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So that the reason is cleare;
So that the reason is clear;
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let a man doe what he will, keepe the Sabbath, pray, &c. If there be not this holinesse in his heart, all his labour is lost, as you all grant;
let a man do what he will, keep the Sabbath, pray, etc. If there be not this holiness in his heart, all his labour is lost, as you all grant;
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for without holinesse no man shall see God.
for without holiness no man shall see God.
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Now it is not holy, except it be given up to the Lord alone, excluding himselfe and the creature.
Now it is not holy, except it be given up to the Lord alone, excluding himself and the creature.
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Is all our labour lost, except we seeke Gods face, though otherwise a man goe never so farre? then there is great reason, to examine our selves,
Is all our labour lost, except we seek God's face, though otherwise a man go never so Far? then there is great reason, to examine our selves,
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whether we seeke the Lord for himselfe or no;
whither we seek the Lord for himself or not;
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for otherwise, all your labour is lost, for then you doe not set up God for your God in your hearts,
for otherwise, all your labour is lost, for then you do not Set up God for your God in your hearts,
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but something else, namely, that which you seeke besides him;
but something Else, namely, that which you seek beside him;
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as in marriage we say, when a man marries a woman, not out of love to her person, but for riches;
as in marriage we say, when a man Marries a woman, not out of love to her person, but for riches;
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that hee marries not the woman, but her wealth, so it is here. And then secondly, you will never hold out in seeking the Lord;
that he Marries not the woman, but her wealth, so it is Here. And then secondly, you will never hold out in seeking the Lord;
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and if you doe not hold out, then all your labour will be lost, Ezek. 18. though a man hath beene righteous all his dayes;
and if you do not hold out, then all your labour will be lost, Ezekiel 18. though a man hath been righteous all his days;
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yet if he fall from God, all his righteousnesse shall be forgotten:
yet if he fallen from God, all his righteousness shall be forgotten:
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and such a man as seekes not the Lord for himselfe, will fall away, as appeares by that, Hos. 7. 16. They returne,
and such a man as seeks not the Lord for himself, will fallen away, as appears by that, Hos. 7. 16. They return,
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but not to the most High: they are like a deceitfull bowe; but not to the most High: they Are like a deceitful bow;
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that is, when a man turnes to the LORD, but not for himselfe, he will returne againe,
that is, when a man turns to the LORD, but not for himself, he will return again,
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and start aside like a broken bowe;
and start aside like a broken bow;
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for if hee attaine those ends for which he sought the Lord, his seeking is at an end.
for if he attain those ends for which he sought the Lord, his seeking is At an end.
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See this in Amaziah, 2 Chron. 25. he went farre in obedience, but yet he did not seeke the Lord in it, he was content to lose an hundred talents,
See this in Amaziah, 2 Chronicles 25. he went Far in Obedience, but yet he did not seek the Lord in it, he was content to loose an hundred Talents,
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and to send backe the Israelites he had hired therewith (which was such a triall as even a good man might have failed in it) yet he did not seeke the Lord in this, he was perswaded, that if he had taken the Israelites along with him, he should have lost the battell, which was his chiefest end in that action;
and to send back the Israelites he had hired therewith (which was such a trial as even a good man might have failed in it) yet he did not seek the Lord in this, he was persuaded, that if he had taken the Israelites along with him, he should have lost the battle, which was his chiefest end in that actium;
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he beleeved the Prophet so farre, and so sought his safety alone, and because he sought not the Lord, therefore he held not out;
he believed the Prophet so Far, and so sought his safety alone, and Because he sought not the Lord, Therefore he held not out;
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but when he was put to other tryalls, to new temptations, and saw another worship, it pleased him, and he left the Lord;
but when he was put to other trials, to new temptations, and saw Another worship, it pleased him, and he left the Lord;
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and started aside like a broken bowe:
and started aside like a broken bow:
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as a bowe that is rotten (though otherwise faire) when an arrow is drawne to the head;
as a bow that is rotten (though otherwise fair) when an arrow is drawn to the head;
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and so many brought up in good families, when they come into new company, and tryalls, they fall away because they sought not the Lord himselfe.
and so many brought up in good families, when they come into new company, and trials, they fallen away Because they sought not the Lord himself.
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If you doe not seeke the Lord for himselfe, you doe not love him, and then all your labour is lost:
If you do not seek the Lord for himself, you do not love him, and then all your labour is lost:
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for all the promises are made to those that love God, Cant. 1. the two first verses, Because of the savour of thy oyntments; thy name is as oyntment powred forth, for all the promises Are made to those that love God, Cant 1. the two First Verses, Because of the savour of thy ointments; thy name is as ointment poured forth,
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therefore doe the Virgins love thee, that is, take those which doe much for the Lord,Therefore do the Virgins love thee, that is, take those which do much for the Lord,
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as much as another doth, though such a man doth carry the faire semblance of a Spouse,
as much as Another does, though such a man does carry the fair semblance of a Spouse,
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yet all this he doth comes from the affection of an harlot. The Virgins, they love thee.
yet all this he does comes from the affection of an harlot. The Virgins, they love thee.
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The Virgins love his person, love him for his names sake, the personall beauty that is in him,
The Virgins love his person, love him for his names sake, the personal beauty that is in him,
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and for the sweetnesse of his love, verse 5. Thy love is better then wine.
and for the sweetness of his love, verse 5. Thy love is better then wine.
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This poynt well understood will come in among you as a messenger from the King of Kings, to all you of the bedchamber of the Bridegroome, making this inquiry, do you love him? are you harlots or Virgins? and will make every one to consider, to what end have I done all, have I knowne the Lord,
This point well understood will come in among you as a Messenger from the King of Kings, to all you of the bedchamber of the Bridegroom, making this inquiry, do you love him? Are you harlots or Virgins? and will make every one to Consider, to what end have I done all, have I known the Lord,
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and been acquainted with him? have I sought Gods face in all that I have done?
and been acquainted with him? have I sought God's face in all that I have done?
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But men will be ready to say, we doe seeke the Lords face. Therefore I will give you rules to distinguish,
But men will be ready to say, we do seek the lords face. Therefore I will give you rules to distinguish,
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and to helpe men to discerne whether they seeke the Lord or no.
and to help men to discern whither they seek the Lord or no.
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Consider what opinion thou hast of thy selfe Every man that is regenerate, at his regeneration changeth his opinion of himselfe,
Consider what opinion thou hast of thy self Every man that is regenerate, At his regeneration changes his opinion of himself,
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as Saint Paul, Rom. 7. It is no longer I, but sinne. Before he was Regenerate, sin was himselfe;
as Saint Paul, Rom. 7. It is no longer I, but sin. Before he was Regenerate, since was himself;
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but now there was a new Lord come into the house, that renewed-selfe, the Regenerate part;
but now there was a new Lord come into the house, that renewed-self, the Regenerate part;
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and that which before was wholly himselfe, he now speakes of as one crept in, as of an Inmate, that should not be there.
and that which before was wholly himself, he now speaks of as one crept in, as of an Inmate, that should not be there.
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Now if thou reckonest the Regenerate part thy selfe, then thou hast sought the Lords presence:
Now if thou reckonest the Regenerate part thy self, then thou hast sought the lords presence:
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for that part is thereby strengthened.
for that part is thereby strengthened.
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The perfection of this selfe stands in conjunction with the Lord, and so seekes him; if not,
The perfection of this self Stands in conjunction with the Lord, and so seeks him; if not,
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but thou accountest flesh in thee thy selfe, it is impossible thou shouldest seeke God aright,
but thou Accountest Flesh in thee thy self, it is impossible thou Shouldst seek God aright,
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for God and it are contraries:
for God and it Are contraries:
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A regenerate man sayes, let me have God, and what ever I lose, whether life, liberty, yet my selfe is safe;
A regenerate man Says, let me have God, and what ever I loose, whither life, liberty, yet my self is safe;
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he considers still chiefly, whether doth this tend to the safety of my selfe or no? and though he is content,
he considers still chiefly, whither does this tend to the safety of my self or no? and though he is content,
pns31 vvz av av-jn, cs vdz d vvi p-acp dt n1 pp-f po11 n1 cc dx? cc cs pns31 vbz j,
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and would have the outward man doe well too; as if I have a faire house to dwell in, I would have it safe;
and would have the outward man do well too; as if I have a fair house to dwell in, I would have it safe;
cc vmd vhi dt j n1 vdb av av; c-acp cs pns11 vhb dt j n1 pc-acp vvi p-acp, pns11 vmd vhi pn31 j;
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yet if it be set on fire, it is no great matter, so long as my selfe is kept safe.
yet if it be Set on fire, it is no great matter, so long as my self is kept safe.
av cs pn31 vbb vvn p-acp n1, pn31 vbz dx j n1, av av-j c-acp po11 n1 vbz vvn j.
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Take a man who hath cloathes on, if he can keep his cloathes whole, it is well;
Take a man who hath clothes on, if he can keep his clothes Whole, it is well;
vvb dt n1 r-crq vhz n2 p-acp, cs pns31 vmb vvi po31 n2 j-jn, pn31 vbz av;
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but if they be rent, he cares not, so his bo dy be safe;
but if they be rend, he Cares not, so his Bo dy be safe;
cc-acp cs pns32 vbb vvn, pns31 vvz xx, av po31 zz zz vbb j;
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so where the regenerate part is The selfe, if the outward man can be kept safe, it is well, he had rather have it so;
so where the regenerate part is The self, if the outward man can be kept safe, it is well, he had rather have it so;
av c-crq dt j-vvn n1 vbz dt n1, cs dt j n1 vmb vbi vvn j, pn31 vbz av, pns31 vhd av-c vhi pn31 av;
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but however, so the regenerate part be safe, he cares not much; for he accounts it but as the renting of his cloathes:
but however, so the regenerate part be safe, he Cares not much; for he accounts it but as the renting of his clothes:
cc-acp c-acp, av dt j-vvn n1 vbi j, pns31 vvz xx d; c-acp pns31 vvz pn31 p-acp c-acp dt vvg pp-f po31 n2:
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but take another man, that as yet is no other then he was borne at first, into whom no new man is come to dwell, he thinkes thus with himselfe, sure I must not destroy my selfe;
but take Another man, that as yet is no other then he was born At First, into whom no new man is come to dwell, he thinks thus with himself, sure I must not destroy my self;
cc-acp vvb j-jn n1, cst c-acp av vbz dx j-jn av pns31 vbds vvn p-acp ord, p-acp ro-crq dx j n1 vbz vvn pc-acp vvi, pns31 vvz av p-acp px31, av-j pns11 vmb xx vvi po11 n1;
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I would keepe a good conscience, but not so as to destroy my selfe;
I would keep a good conscience, but not so as to destroy my self;
pns11 vmd vvi dt j n1, cc-acp xx av c-acp pc-acp vvi po11 n1;
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and it is impossible, that what a man reckons himselfe, he should suffer to be destroyed:
and it is impossible, that what a man reckons himself, he should suffer to be destroyed:
cc pn31 vbz j, cst r-crq dt n1 vvz px31, pns31 vmd vvi pc-acp vbi vvn:
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therefore when discredit, imprisonment, &c. comes, all these are reckoned wounds given to himselfe, he lets God goe to defend and save himselfe harmelesse.
Therefore when discredit, imprisonment, etc. comes, all these Are reckoned wounds given to himself, he lets God go to defend and save himself harmless.
av c-crq n1, n1, av vvz, d d vbr vvn n2 vvn p-acp px31, pns31 vvz np1 vvi pc-acp vvi cc vvi px31 j.
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All this difference comes from the difference of opinion, that a man hath of what is himselfe.
All this difference comes from the difference of opinion, that a man hath of what is himself.
av-d d n1 vvz p-acp dt n1 pp-f n1, cst dt n1 vhz pp-f r-crq vbz px31.
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But how shall I know what opinion I have of my selfe? But how shall I know what opinion I have of my self?
cc-acp q-crq vmb pns11 vvi r-crq n1 pns11 vhb pp-f po11 n1?
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Consider wherein thou desirest to excell, all things desire to have that excellency, which is proper to themselves;
Consider wherein thou Desirest to excel, all things desire to have that excellency, which is proper to themselves;
vvi c-crq pns21 vv2 pc-acp vvi, d n2 vvb pc-acp vhi d n1, r-crq vbz j p-acp px32;
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every creature desires to build up it selfe.
every creature Desires to built up it self.
d n1 vvz pc-acp vvi a-acp pn31 n1.
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If therefore thou desirest to excell in things that belong to the outward man, to build up thy selfe in learning, credit and wealth,
If Therefore thou Desirest to excel in things that belong to the outward man, to built up thy self in learning, credit and wealth,
cs av pns21 vv2 pc-acp vvi p-acp n2 cst vvb p-acp dt j n1, pc-acp vvi a-acp po21 n1 p-acp n1, n1 cc n1,
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and outward conveniencies, then thy outward man and flesh is thy selfe:
and outward Conveniences, then thy outward man and Flesh is thy self:
cc j n2, cs po21 j n1 cc n1 vbz po21 n1:
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but if thou seekest an inward excellency, not caring for mans day, but seeking to have the praise of God, the comfort of a good conscience, and assurance of salvation;
but if thou Seekest an inward excellency, not caring for men day, but seeking to have the praise of God, the Comfort of a good conscience, and assurance of salvation;
cc-acp cs pns21 vv2 dt j n1, xx vvg p-acp ng1 n1, p-acp vvg pc-acp vhi dt n1 pp-f np1, dt n1 pp-f dt j n1, cc n1 pp-f n1;
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then it is a signe thou reckonest the inward man thy selfe. Consider where thou layest up thy treasure:
then it is a Signen thou reckonest the inward man thy self. Consider where thou layest up thy treasure:
cs pn31 vbz dt n1 pns21 vv2 dt j n1 po21 n1. vvb c-crq pns21 vv2 a-acp po21 n1:
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doest thou lay it up in the regenerate part, and endeavourest to make that richer, and every day carriest something into that chest? then thou countest that thy selfe: dost thou lay it up in the regenerate part, and endeavourest to make that Richer, and every day carriest something into that chest? then thou countest that thy self:
vd2 pns21 vvi pn31 a-acp p-acp dt j-vvn n1, cc vv2 pc-acp vvi d jc, cc d n1 vv2 pi p-acp d n1? cs pns21 vv2 d po21 n1:
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for where the treasure is, there the heart is also. for where the treasure is, there the heart is also.
p-acp c-crq dt n1 vbz, a-acp dt n1 vbz av.
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When a man shall be thus affected, that though he hath troubles abroad in the world,
When a man shall be thus affected, that though he hath Troubles abroad in the world,
c-crq dt n1 vmb vbi av vvn, cst cs pns31 vhz n2 av p-acp dt n1,
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and decayes in estate, as in health, yet so long as he findeth his regenerate part safe,
and decays in estate, as in health, yet so long as he finds his regenerate part safe,
cc vvz p-acp n1, c-acp p-acp n1, av av av-j c-acp pns31 vvz po31 j-vvn n1 j,
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and thriving, and standing in good tearmes with God, he applaudes himselfe.
and thriving, and standing in good terms with God, he applauds himself.
cc j-vvg, cc vvg p-acp j n2 p-acp np1, pns31 vvz px31.
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As a man when his house is broke open, he presently runs to his chest, where his chiefe treasure lyes,
As a man when his house is broke open, he presently runs to his chest, where his chief treasure lies,
p-acp dt n1 c-crq po31 n1 vbz vvn j, pns31 av-j vvz p-acp po31 n1, c-crq po31 j-jn n1 vvz,
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and if that be safe, he thinkes all is well:
and if that be safe, he thinks all is well:
cc cs d vbb j, pns31 vvz d vbz av:
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but if thou laiest up thy treasure in the outward man, an heape of outward things;
but if thou laiest up thy treasure in the outward man, an heap of outward things;
cc-acp cs pns21 vv2 a-acp po21 n1 p-acp dt j n1, dt n1 pp-f j n2;
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so as when these things are gone, thou reckonest thy selfe undone: it is certaine, thou makest that thy selfe.
so as when these things Are gone, thou reckonest thy self undone: it is certain, thou Makest that thy self.
av c-acp c-crq d n2 vbr vvn, pns21 vv2 po21 n1 vvn: pn31 vbz j, pns21 vv2 d po21 n1.
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This was the case of Haman, Nabal and Achitophel, &c. and of all carnall men, whose hearts must needes sinke,
This was the case of Haman, Nabal and Ahithophel, etc. and of all carnal men, whose hearts must needs sink,
d vbds dt n1 pp-f np1, np1 cc np1, av cc pp-f d j n2, rg-crq n2 vmb av vvi,
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when outward things leave them, or if they be put into the feare of the losse of their lives and goods:
when outward things leave them, or if they be put into the Fear of the loss of their lives and goods:
c-crq j n2 vvb pno32, cc cs pns32 vbb vvn p-acp dt n1 pp-f dt n1 pp-f po32 n2 cc n2-j:
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but another man is like to grapes which have wine in them put into the wine presse;
but Another man is like to grapes which have wine in them put into the wine press;
cc-acp j-jn n1 vbz av-j p-acp n2 r-crq vhb n1 p-acp pno32 vvd p-acp dt n1 vvb;
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what though the skin and huske perish? yet the wine is saved. So it is with the Saints in persecution;
what though the skin and husk perish? yet the wine is saved. So it is with the Saints in persecution;
r-crq cs dt n1 cc n1 vvi? av dt n1 vbz vvn. av pn31 vbz p-acp dt n2 p-acp n1;
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their inward man is still saved, they lose but their husks:
their inward man is still saved, they loose but their husks:
po32 j n1 vbz av vvn, pns32 vvb p-acp po32 n2:
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but when a man hath nothing in him but flesh and an outward man, then when these perish, all he hath is lost, and himselfe with them.
but when a man hath nothing in him but Flesh and an outward man, then when these perish, all he hath is lost, and himself with them.
cc-acp c-crq dt n1 vhz pix p-acp pno31 p-acp n1 cc dt j n1, av c-crq d vvb, d pns31 vhz vbz vvn, cc px31 p-acp pno32.
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It is good therefore to try your selves what opinion you have of your selves before ill times come, that you may see whether you have that in you which will not then perish,
It is good Therefore to try your selves what opinion you have of your selves before ill times come, that you may see whither you have that in you which will not then perish,
pn31 vbz j av pc-acp vvi po22 n2 r-crq n1 pn22 vhb pp-f po22 n2 p-acp j-jn n2 vvb, cst pn22 vmb vvi cs pn22 vhb d p-acp pn22 r-crq vmb xx av vvi,
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but be kept safe and sustaine you; and thereby also you shall know whether you seeke the Lords face or no.
but be kept safe and sustain you; and thereby also you shall know whither you seek the lords face or no.
cc-acp vbi vvn j cc vvi pn22; cc av av pn22 vmb vvi cs pn22 vvb dt n2 n1 cc uh-dx.
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Second rule is, consider, what it is you make your utmost end;
Second Rule is, Consider, what it is you make your utmost end;
ord n1 vbz, vvb, r-crq pn31 vbz pn22 vvb po22 j n1;
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we are now upon a poynt that admits of very narrow differences, for as we have said, a man may performe many duties, go therein as farre as another,
we Are now upon a point that admits of very narrow differences, for as we have said, a man may perform many duties, go therein as Far as Another,
pns12 vbr av p-acp dt n1 cst vvz pp-f av j n2, c-acp c-acp pns12 vhb vvn, dt n1 vmb vvi d n2, vvb av c-acp av-j c-acp j-jn,
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and yet lose all his labour, and all because he seekes not the Lords presence.
and yet loose all his labour, and all Because he seeks not the lords presence.
cc av vvb d po31 n1, cc d c-acp pns31 vvz xx dt n2 n1.
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And the tryall of that lyeth especially upon this, what you make your utmost end? for though the actions be good,
And the trial of that lies especially upon this, what you make your utmost end? for though the actions be good,
cc dt n1 pp-f cst vvz av-j p-acp d, r-crq pn22 vvb po22 j n1? c-acp cs dt n2 vbb j,
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yet if the end be your selves, or Gods glory be made by you, but as a bridge, all is lost.
yet if the end be your selves, or God's glory be made by you, but as a bridge, all is lost.
av cs dt n1 vbi po22 n2, cc ng1 n1 vbi vvn p-acp pn22, cc-acp c-acp dt n1, d vbz vvn.
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Now that you may not mistake here, you must know, there is a double end;
Now that you may not mistake Here, you must know, there is a double end;
av cst pn22 vmb xx vvi av, pn22 vmb vvb, pc-acp vbz dt j-jn n1;
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the one of the worke, the other of the workeman: now the end of the worke it selfe, may be good, even in hypocrites:
the one of the work, the other of the workman: now the end of the work it self, may be good, even in Hypocrites:
dt pi pp-f dt n1, dt n-jn pp-f dt n1: av dt n1 pp-f dt n1 pn31 n1, vmb vbi j, av p-acp n2:
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the action being in it selfe a holy action ordinabile in se, and tending to Gods service;
the actium being in it self a holy actium ordinabile in se, and tending to God's service;
dt n1 vbg p-acp pn31 n1 dt j n1 fw-la p-acp fw-la, cc vvg p-acp npg1 n1;
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when yet the end of the workeman is not the Lord, but himselfe, this difference runnes along through all actions. Two men that go together in the same way, may have a different journeys end, Zach. 7. he speaking both of the Feasts and Fasts of the Iewes (two as holy duties as any other) verse 5, 6, 7. sayes, but did yee them at all to mee (sayes God) but to returne out of Captivity? So Hos. 10. 1. there was much fruit found in Israel, yet because they brought it sorth to themselves, not to the Lord, therefore Israel is called an empty Vine.
when yet the end of the workman is not the Lord, but himself, this difference runs along through all actions. Two men that go together in the same Way, may have a different journeys end, Zach 7. he speaking both of the Feasts and Fasts of the Iewes (two as holy duties as any other) verse 5, 6, 7. Says, but did ye them At all to me (Says God) but to return out of Captivity? So Hos. 10. 1. there was much fruit found in Israel, yet Because they brought it forth to themselves, not to the Lord, Therefore Israel is called an empty Vine.
c-crq av dt n1 pp-f dt n1 vbz xx dt n1, p-acp px31, d n1 vvz a-acp p-acp d n2. crd n2 cst vvb av p-acp dt d n1, vmb vhi dt j ng1 n1, np1 crd pns31 vvg d pp-f dt n2 cc n2 pp-f dt np2 (crd p-acp j n2 c-acp d n-jn) n1 crd, crd, crd vvz, cc-acp vdd pn22 pno32 p-acp d p-acp pno11 (vvz np1) cc-acp pc-acp vvi av pp-f n1? np1 np1 crd crd a-acp vbds d n1 vvn p-acp np1, av c-acp pns32 vvd pn31 av p-acp px32, xx p-acp dt n1, av np1 vbz vvn dt j n1.
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A carnall man and a regenerate man differ mainely, in this;
A carnal man and a regenerate man differ mainly, in this;
dt j n1 cc dt j-vvn n1 vvi av-j, p-acp d;
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that a carnall man, when hee is to doe any thing, askes what good will this bring to me? what profit, what credit shall I have by doing it? if none, he layes it a side:
that a carnal man, when he is to do any thing, asks what good will this bring to me? what profit, what credit shall I have by doing it? if none, he lays it a side:
cst dt j n1, c-crq pns31 vbz pc-acp vdi d n1, vvz r-crq j vmb d vvi p-acp pno11? q-crq n1, r-crq n1 vmb pns11 vhi p-acp vdg pn31? cs pi, pns31 vvz pn31 dt n1:
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but a godly man (so farre as he is godly) asketh this question,
but a godly man (so Far as he is godly) asks this question,
cc-acp dt j n1 (av av-j c-acp pns31 vbz j) vvz d n1,
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whether it is commanded by God? is it for his glory and advantage? When therefore thou commest to preach the Gospell or studiest, consider thine end,
whither it is commanded by God? is it for his glory and advantage? When Therefore thou Comest to preach the Gospel or studiest, Consider thine end,
cs pn31 vbz vvn p-acp np1? vbz pn31 p-acp po31 n1 cc n1? c-crq av pns21 vv2 pc-acp vvi dt n1 cc vv2, vvb po21 n1,
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whether for God or no? consider also what thy end is in thy trade, or any civil action, and judge by that.
whither for God or no? Consider also what thy end is in thy trade, or any civil actium, and judge by that.
cs p-acp np1 cc dx? vvb av r-crq po21 n1 vbz p-acp po21 n1, cc d j n1, cc vvi p-acp d.
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But is a man bound to seeke God in every thing? may he have no respect to himselfe?
But is a man bound to seek God in every thing? may he have no respect to himself?
cc-acp vbz dt n1 vvn pc-acp vvi np1 p-acp d n1? vmb pns31 vhb dx n1 p-acp px31?
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The end must still bee better then that which tends to it: and that therefore which is the chiefest good must bee the chiefest end;
The end must still be better then that which tends to it: and that Therefore which is the chiefest good must be the chiefest end;
dt n1 vmb av vbi jc cs d r-crq vvz p-acp pn31: cc cst av r-crq vbz dt js-jn j vmb vbi dt js-jn n1;
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and unlesse thou makest God better then all things else, thou doest not make him thy end, nor thy God.
and unless thou Makest God better then all things Else, thou dost not make him thy end, nor thy God.
cc cs pns21 vv2 np1 av-jc cs d n2 av, pns21 vd2 xx vvi pno31 po21 n1, ccx po21 n1.
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Againe the end commands all, is most perfect, and comprehends all the rest, and that also is proper to the Lord alone, this cannot be said of any man or creature,
Again the end commands all, is most perfect, and comprehends all the rest, and that also is proper to the Lord alone, this cannot be said of any man or creature,
av dt n1 vvz d, vbz av-ds j, cc vvz d dt n1, cc cst av vbz j p-acp dt n1 av-j, d vmbx vbi vvn pp-f d n1 cc n1,
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and therefore God alone is to be made thy end.
and Therefore God alone is to be made thy end.
cc av np1 av-j vbz pc-acp vbi vvn po21 n1.
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But may not a man make his owne happinesse his end, and doe what hee doth for his owne perfection?
But may not a man make his own happiness his end, and do what he does for his own perfection?
p-acp vmb xx dt n1 vvi po31 d n1 po31 n1, cc vdb r-crq pns31 vdz p-acp po31 d n1?
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A man may and alwaies doth so, and that upon necessity, as hath beene sayd; only this, there is a double end;
A man may and always does so, and that upon necessity, as hath been said; only this, there is a double end;
dt n1 vmb cc av vdz av, cc cst p-acp n1, c-acp vhz vbn vvn; av-j d, pc-acp vbz dt j-jn n1;
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the one is the thing it selfe which a man makes his end, the other is the benefit or fruit commeth by the attaining it.
the one is the thing it self which a man makes his end, the other is the benefit or fruit comes by the attaining it.
dt pi vbz dt n1 pn31 n1 q-crq dt n1 vvz po31 n1, dt n-jn vbz dt n1 cc n1 vvz p-acp dt vvg pn31.
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So that happinesse is that sweetnesse, that followes all ends, even as the shadow doth the body;
So that happiness is that sweetness, that follows all ends, even as the shadow does the body;
av d n1 vbz d n1, cst vvz d n2, av c-acp dt n1 vdz dt n1;
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so then the question is, what that thing is, which thou seekest this happinesse from, for that is it which is thy maine end;
so then the question is, what that thing is, which thou Seekest this happiness from, for that is it which is thy main end;
av cs dt n1 vbz, r-crq d n1 vbz, r-crq pns21 vv2 d n1 p-acp, p-acp d vbz pn31 r-crq vbz po21 j n1;
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whether doest thou thinke thou canst make thy selfe happy by those riches and pleasures which for thy selfe thou aymest at? or doest thou looke for all thy happinesse from the Lord alone? That which a man lookes for his happinesse from, that a man makes his chiefest end;
whither dost thou think thou Canst make thy self happy by those riches and pleasures which for thy self thou aimest At? or dost thou look for all thy happiness from the Lord alone? That which a man looks for his happiness from, that a man makes his chiefest end;
q-crq vd2 pns21 vvi pns21 vm2 vvi po21 n1 j p-acp d n2 cc n2 r-crq p-acp po21 n1 pns21 vv2 p-acp? cc vd2 pns21 vvi p-acp d po21 n1 p-acp dt n1 j? d r-crq dt n1 vvz p-acp po31 n1 p-acp, cst dt n1 vvz po31 js-jn n1;
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if from God, then a man makes God his utmost end, so as his owne happinesse is but the fruit that ariseth out and accompanies his seeking him.
if from God, then a man makes God his utmost end, so as his own happiness is but the fruit that arises out and Accompanies his seeking him.
cs p-acp np1, cs dt n1 vvz np1 po31 j n1, av c-acp po31 d n1 vbz p-acp dt n1 cst vvz av cc vvz po31 vvg pno31.
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But may not a man provide for himselfe? True, but thus;
But may not a man provide for himself? True, but thus;
cc-acp vmb xx dt n1 vvb p-acp px31? j, cc-acp av;
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whereas all that a mans minde is to be taken up about, is either worke or wages;
whereas all that a men mind is to be taken up about, is either work or wages;
cs d cst dt ng1 n1 vbz pc-acp vbi vvn a-acp p-acp, vbz d n1 cc n2;
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if it be worke, thou must do it to God alone whose servant thou art;
if it be work, thou must do it to God alone whose servant thou art;
cs pn31 vbb n1, pns21 vmb vdi pn31 p-acp np1 av-j rg-crq n1 pns21 vb2r;
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if it be matter of wages (as are the things belonging to thy name, estate) these in like manner thou art to looke for from God alone.
if it be matter of wages (as Are the things belonging to thy name, estate) these in like manner thou art to look for from God alone.
cs pn31 vbb n1 pp-f n2 (c-acp vbr dt n2 vvg p-acp po21 n1, n1) d p-acp j n1 pns21 vb2r pc-acp vvi p-acp p-acp np1 av-j.
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All a mans imployment is taken up either in doing all for God, or receiving all from God:
All a men employment is taken up either in doing all for God, or receiving all from God:
av-d dt ng1 n1 vbz vvn a-acp d p-acp vdg d p-acp np1, cc vvg d p-acp np1:
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and if any man were a perfect servant to another man, he then oúght to have an ey only to his Master in matter of worke and to no other,
and if any man were a perfect servant to Another man, he then oúght to have an ey only to his Master in matter of work and to no other,
cc cs d n1 vbdr dt j n1 p-acp j-jn n1, pns31 av vvd pc-acp vhi dt n1 av-j p-acp po31 n1 p-acp n1 pp-f n1 cc p-acp dx j-jn,
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and also to take what wages his master will allow him for that worke, and no other;
and also to take what wages his master will allow him for that work, and no other;
cc av pc-acp vvi r-crq n2 po31 n1 vmb vvi pno31 p-acp d n1, cc dx n-jn;
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he ought to resolve all into his master: But no creature is a perfect servant unto another creature;
he ought to resolve all into his master: But no creature is a perfect servant unto Another creature;
pns31 vmd pc-acp vvi d p-acp po31 n1: cc-acp dx n1 vbz dt j n1 p-acp j-jn n1;
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but wee are so to God, and therefore wee ought both to doe all the worke wee doe for God,
but we Are so to God, and Therefore we ought both to do all the work we do for God,
cc-acp pns12 vbr av p-acp np1, cc av pns12 vmd d pc-acp vdi d dt n1 pns12 vdb p-acp np1,
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and also for matter of wages, to take all from him, and to depend upon his providence,
and also for matter of wages, to take all from him, and to depend upon his providence,
cc av p-acp n1 pp-f n2, pc-acp vvi d p-acp pno31, cc pc-acp vvi p-acp po31 n1,
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so that this provision for a man is but to cast a mans self upon the Lord. It being not our work to provide for our selves,
so that this provision for a man is but to cast a men self upon the Lord. It being not our work to provide for our selves,
av cst d n1 p-acp dt n1 vbz cc-acp pc-acp vvi dt ng1 n1 p-acp dt n1. pn31 vbg xx po12 n1 pc-acp vvi p-acp po12 n2,
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but the Lords, let us do al for him, and it belongs to him to give us wages, and he wil do it.
but the lords, let us do all for him, and it belongs to him to give us wages, and he will do it.
cc-acp dt n2, vvb pno12 vdi d p-acp pno31, cc pn31 vvz p-acp pno31 pc-acp vvi pno12 n2, cc pns31 vmb vdi pn31.
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But may not a man in his actions have an eye to God, and himselfe also?
But may not a man in his actions have an eye to God, and himself also?
cc-acp vmb xx dt n1 p-acp po31 n2 vhb dt n1 p-acp np1, cc px31 av?
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For answer to this, looke to that place Mat. 6. 22. 23. The light of the body is the eye;
For answer to this, look to that place Mathew 6. 22. 23. The Light of the body is the eye;
p-acp n1 p-acp d, vvb p-acp d n1 np1 crd crd crd dt n1 pp-f dt n1 vbz dt n1;
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if therefore the eye bee single, the whole body shall be full of light. It is a single eye, which lookes on a single subject, upon one object onely;if Therefore the eye be single, the Whole body shall be full of Light. It is a single eye, which looks on a single Subject, upon one Object only;
cs av dt n1 vbb j, dt j-jn n1 vmb vbi j pp-f n1. pn31 vbz dt j n1, r-crq vvz p-acp dt j n-jn, p-acp crd n1 av-j;
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and therefore then a man is said to have a single eye, when he lookes upon the Lord alone,
and Therefore then a man is said to have a single eye, when he looks upon the Lord alone,
cc av av dt n1 vbz vvn pc-acp vhi dt j n1, c-crq pns31 vvz p-acp dt n1 av-j,
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when nothing else is made his God; hee lookes not on riches, nor nothing else as his God:
when nothing Else is made his God; he looks not on riches, nor nothing Else as his God:
c-crq pix av vbz vvn po31 n1; pns31 vvz xx p-acp n2, ccx pix av p-acp po31 n1:
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and then all the body is light, that is, all the conversation is good, and hee sees whither hee goes;
and then all the body is Light, that is, all the Conversation is good, and he sees whither he Goes;
cc av d dt n1 vbz j, cst vbz, d dt n1 vbz j, cc pns31 vvz c-crq pns31 vvz;
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but if the eye be evill, that is, by the rule of opposition, if it bee double; (for that is a rule of interpreting Scripture to open the meaning of phrases by what is opposed to them,) A double eye is a wicked eye, that is,
but if the eye be evil, that is, by the Rule of opposition, if it be double; (for that is a Rule of interpreting Scripture to open the meaning of phrases by what is opposed to them,) A double eye is a wicked eye, that is,
cc-acp cs dt n1 vbb j-jn, cst vbz, p-acp dt n1 pp-f n1, cs pn31 vbb j-jn; (c-acp d vbz dt n1 pp-f n-vvg n1 pc-acp vvi dt n1 pp-f n2 p-acp r-crq vbz vvn p-acp pno32,) dt j-jn n1 vbz dt j n1, cst vbz,
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if it bee partly set upon GOD, partly on a mans selfe, it is wicked.
if it be partly Set upon GOD, partly on a men self, it is wicked.
cs pn31 vbb av vvn p-acp np1, av p-acp dt ng1 n1, pn31 vbz j.
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And so Saint Iames hath it, hee calls such an one a double minded man, who is unstable in all his wayes.
And so Saint James hath it, he calls such an one a double minded man, who is unstable in all his ways.
cc av n1 np1 vhz pn31, pns31 vvz d dt crd dt j-jn j-vvn n1, r-crq vbz j p-acp d po31 n2.
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When a man hath partly an eye to the world and himselfe, partly to GOD, hee is as one distracted betweene two wayes;
When a man hath partly an eye to the world and himself, partly to GOD, he is as one distracted between two ways;
c-crq dt n1 vhz av dt n1 p-acp dt n1 cc px31, av p-acp np1, pns31 vbz p-acp pi vvn p-acp crd n2;
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hee knowes not which to take, he is unstable like a drunken man that staggers in all he doth, being now on one side, now for GOD:
he knows not which to take, he is unstable like a drunken man that staggers in all he does, being now on one side, now for GOD:
pns31 vvz xx r-crq pc-acp vvi, pns31 vbz j av-j dt j n1 cst vvz p-acp d pns31 vdz, vbg av p-acp crd n1, av p-acp np1:
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and now on another side, for himselfe:
and now on Another side, for himself:
cc av p-acp j-jn n1, p-acp px31:
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and so his whole body is darke, that is, his whole conversation is wicked, as being out of his way;
and so his Whole body is dark, that is, his Whole Conversation is wicked, as being out of his Way;
cc av po31 j-jn n1 vbz j, cst vbz, po31 j-jn n1 vbz j, c-acp vbg av pp-f po31 n1;
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hee sees not a right path to walke in, hee hath not a right scope whither he should tend, hee is not able to see a right object,
he sees not a right path to walk in, he hath not a right scope whither he should tend, he is not able to see a right Object,
pns31 vvz xx dt j-jn n1 pc-acp vvi p-acp, pns31 vhz xx dt j-jn n1 c-crq pns31 vmd vvi, pns31 vbz xx j pc-acp vvi dt j-jn n1,
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but goes hither and thither from one thing to another, is unstable in all his wayes.
but Goes hither and thither from one thing to Another, is unstable in all his ways.
cc-acp vvz av cc av p-acp crd n1 p-acp j-jn, vbz j p-acp d po31 n2.
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But you will say, the holiest man that is hath some eye to himselfe in his actions.
But you will say, the Holiest man that is hath Some eye to himself in his actions.
p-acp pn22 vmb vvi, dt js n1 cst vbz vhz d n1 p-acp px31 p-acp po31 n2.
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It is one thing, when a man hath chosen the LORD as his end, and that way that leades to him though hee wavers in it,
It is one thing, when a man hath chosen the LORD as his end, and that Way that leads to him though he wavers in it,
pn31 vbz crd n1, c-crq dt n1 vhz vvn dt n1 p-acp po31 n1, cc d n1 cst vvz p-acp pno31 cs pns31 vvz p-acp pn31,
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and misseth somewhat of the evennesse of his wayes, and hath falls in it; and another thing, to be distracted betweene two ways, sometimes choosing one way, sometimes another, as a carnall man doth.
and misses somewhat of the evenness of his ways, and hath falls in it; and Another thing, to be distracted between two ways, sometime choosing one Way, sometime Another, as a carnal man does.
cc vvz av pp-f dt n1 pp-f po31 n2, cc vhz n2 p-acp pn31; cc j-jn n1, pc-acp vbi vvn p-acp crd n2, av vvg pi n1, av j-jn, c-acp dt j n1 vdz.
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One that is resolved to goe in this way though with much unevennesse, may fal and have many mistakes in the way, hee may have too many lookings to himselfe,
One that is resolved to go in this Way though with much unevenness, may fall and have many mistakes in the Way, he may have too many lookings to himself,
pi cst vbz vvn pc-acp vvi p-acp d n1 cs p-acp d n1, vmb vvi cc vhb d n2 p-acp dt n1, pns31 vmb vhi av d n2 p-acp px31,
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but yet hee hath chosen the LORD and followes him, and this is the difference betweene him and the other who hath two wayes and is distracted betweene them.
but yet he hath chosen the LORD and follows him, and this is the difference between him and the other who hath two ways and is distracted between them.
cc-acp av pns31 vhz vvn dt n1 cc vvz pno31, cc d vbz dt n1 p-acp pno31 cc dt n-jn r-crq vhz crd n2 cc vbz vvn p-acp pno32.
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But now the maine question is, how shall wee know whether we make the Lord our utmost end or no?
But now the main question is, how shall we know whither we make the Lord our utmost end or no?
p-acp av dt j n1 vbz, q-crq vmb pns12 vvb cs pns12 vvb dt n1 po12 j n1 cc av-dx?
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There are these rules may help you in it. The utmost end gives rules to a mans whole life;
There Are these rules may help you in it. The utmost end gives rules to a men Whole life;
pc-acp vbr d n2 vmb vvi pn22 p-acp pn31. dt j n1 vvz n2 p-acp dt ng1 j-jn n1;
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all other ends doe it but in particular actions, and but at such and such a time,
all other ends do it but in particular actions, and but At such and such a time,
d j-jn n2 vdb pn31 p-acp p-acp j n2, cc p-acp p-acp d cc d dt n1,
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because they are but particular ends: but the utmost end doth command all in a man, all his wayes and actions;
Because they Are but particular ends: but the utmost end does command all in a man, all his ways and actions;
c-acp pns32 vbr p-acp j n2: cc-acp dt j n1 vdz vvi d p-acp dt n1, d po31 n2 cc n2;
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therefore then thou makest the Lord thy utmost end, when in all thy actions whether publike or private, thou lookest to the LORD:
Therefore then thou Makest the Lord thy utmost end, when in all thy actions whither public or private, thou Lookest to the LORD:
av cs pns21 vv2 dt n1 po21 j n1, c-crq p-acp d po21 n2 cs j cc j, pns21 vv2 p-acp dt n1:
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and in whatsoever a man doth, in all those respects and relations hee stands in, whether hee bee a Magistrate or a private man, whether they bee businesses or recreations,
and in whatsoever a man does, in all those respects and relations he Stands in, whither he be a Magistrate or a private man, whither they be businesses or recreations,
cc p-acp r-crq dt n1 vdz, p-acp d d n2 cc n2 pns31 vvz p-acp, cs pns31 vbb dt n1 cc dt j n1, cs pns32 vbb n2 cc n2,
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if GOD bee a mans end, his eye will still be upon the LORD in all:
if GOD be a men end, his eye will still be upon the LORD in all:
cs np1 vbb dt ng1 n1, po31 n1 vmb av vbi p-acp dt n1 p-acp d:
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Now he that doth not make GOD thus his utmost end, may find that he hath some secret bywayes of his owne, some secret motions differing and contrary to God, wherein he goes, (as the planets that have a motion of their owne) though it is not open to the world, unknown perhaps to himselfe,
Now he that does not make GOD thus his utmost end, may find that he hath Some secret byways of his own, Some secret motions differing and contrary to God, wherein he Goes, (as the planets that have a motion of their own) though it is not open to the world, unknown perhaps to himself,
av pns31 cst vdz xx vvi np1 av po31 j n1, vmb vvi cst pns31 vhz d j-jn n2 pp-f po31 d, d j-jn n2 vvg cc j-jn p-acp np1, c-crq pns31 vvz, (c-acp dt n2 cst vhb dt n1 pp-f po32 d) cs pn31 vbz xx j p-acp dt n1, j av p-acp px31,
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or not knowne at all times:
or not known At all times:
cc xx vvn p-acp d n2:
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but the utmost end commands all, and leaves nothing out, but the least action is subject to it.
but the utmost end commands all, and leaves nothing out, but the least actium is Subject to it.
cc-acp dt j n1 vvz d, cc vvz pix av, cc-acp dt ds n1 vbz j-jn p-acp pn31.
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The utmost end limits all the meanes, and sets them their bounds, but is not bounded it selfe by any:
The utmost end Limits all the means, and sets them their bounds, but is not bounded it self by any:
dt j n1 n2 d dt n2, cc vvz pno32 po32 n2, cc-acp vbz xx vvn pn31 n1 p-acp d:
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finis praescribit media, sed ipsi fini non praescribitur. It sayes, thus farre you shall goe, and no further;finis praescribit media, sed ipsi fini non praescribitur. It Says, thus Far you shall go, and no further;
fw-la fw-la fw-la, fw-la fw-la fw-fr fw-fr fw-la. pn31 vvz, av av-j pn22 vmb vvi, cc dx av-jc;
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but there are no limits set to the end it selfe: As the master-builder appoints every man his worke;
but there Are no Limits Set to the end it self: As the master-builder appoints every man his work;
cc-acp pc-acp vbr dx n2 vvn p-acp dt n1 pn31 n1: c-acp dt n1 vvz d n1 po31 n1;
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and they goe so farre as he appoints them, and no further;
and they go so Far as he appoints them, and no further;
cc pns32 vvb av av-j c-acp pns31 vvz pno32, cc dx av-jc;
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as if health be a mans end, it sets limits to all the meanes he useth, to meat, and drink, and physicke: as if health be a men end, it sets Limits to all the means he uses, to meat, and drink, and physic:
c-acp cs n1 vbb dt ng1 n1, pn31 vvz n2 p-acp d dt n2 pns31 vvz, p-acp n1, cc vvi, cc n1:
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Looke what conduceth to that end, he takes so much, and no more.
Look what conduceth to that end, he Takes so much, and no more.
vvb r-crq vvz p-acp d n1, pns31 vvz av av-d, cc dx av-dc.
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But there are no limits set to health it selfe, hee can never have too much of health.
But there Are no Limits Set to health it self, he can never have too much of health.
p-acp a-acp vbr dx n2 vvn p-acp n1 pn31 n1, pns31 vmb av-x vhi av d pp-f n1.
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So then consider what it is gives bounds to thy course, that thou sayest, when thou art come to such a pitch,
So then Consider what it is gives bounds to thy course, that thou Sayest, when thou art come to such a pitch,
av av vvi r-crq pn31 vbz n2 n2 p-acp po21 n1, cst pns21 vv2, q-crq pns21 vb2r vvn p-acp d dt n1,
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thus farre will I goe, and no further:
thus Far will I go, and no further:
av av-j vmb pns11 vvi, cc dx jc:
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hee that maketh himselfe his end, will bee sure to have an holinesse of such limits as shall not lose him his great friends nor his estate;
he that makes himself his end, will be sure to have an holiness of such Limits as shall not loose him his great Friends nor his estate;
pns31 cst vvz px31 po31 n1, vmb vbi j pc-acp vhi dt n1 pp-f d n2 c-acp vmb xx vvi pno31 po31 j n2 ccx po31 n1;
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he will goe so farre till it come to hurt himselfe; himselfe being his end.
he will go so Far till it come to hurt himself; himself being his end.
pns31 vmb vvi av av-j c-acp pn31 vvb pc-acp vvi px31; px31 vbg po31 n1.
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Therefore hee limits his holinesse, hee stayes in such a pitch or gives over, but if God be his end, he thinkes he can never have enough of God and of holinesse,
Therefore he Limits his holiness, he stays in such a pitch or gives over, but if God be his end, he thinks he can never have enough of God and of holiness,
av pns31 n2 po31 n1, pns31 vvz p-acp d dt n1 cc vvz a-acp, cc-acp cs np1 vbb po31 n1, pns31 vvz pns31 vmb av-x vhi d pp-f np1 cc pp-f n1,
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and though his actions of holines and forwardnesse therein over-runne his credit, overthrow his estate,
and though his actions of holiness and forwardness therein overrun his credit, overthrow his estate,
cc cs po31 n2 pp-f n1 cc n1 av j po31 n1, vvi po31 n1,
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yet hee cares not, for it is not his end to preserve himself, or that which belongs to himself.
yet he Cares not, for it is not his end to preserve himself, or that which belongs to himself.
av pns31 vvz xx, c-acp pn31 vbz xx po31 n1 pc-acp vvi px31, cc cst r-crq vvz p-acp px31.
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Thou shalt know thy utmost end, by a secret sence which accompanies every action thou doest;
Thou shalt know thy utmost end, by a secret sense which Accompanies every actium thou dost;
pns21 vm2 vvi po21 j n1, p-acp dt j-jn n1 r-crq vvz d n1 pns21 vd2;
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if thou narrowly lookest to it, for that is the difference betweene man and other creatures;
if thou narrowly Lookest to it, for that is the difference between man and other creatures;
cs pns21 av-j vv2 p-acp pn31, c-acp d vbz dt n1 p-acp n1 cc j-jn n2;
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that a man can looke backe to his owne actions, so that if thou wouldest aske thy heart, what is thy scope and purpose in this or that action? there is a secret sence accompanies the action, in thy heart, that would discover it.
that a man can look back to his own actions, so that if thou Wouldst ask thy heart, what is thy scope and purpose in this or that actium? there is a secret sense Accompanies the actium, in thy heart, that would discover it.
cst dt n1 vmb vvi av p-acp po31 d n2, av cst cs pns21 vmd2 vvi po21 n1, r-crq vbz po21 n1 cc n1 p-acp d cc d n1? pc-acp vbz dt j-jn n1 vvz dt n1, p-acp po21 n1, cst vmd vvi pn31.
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Consider therefore in any busines thou doest, why thou doest it? why thou undertakest it? why thou art at so much paines and cost in it? Aske thy heart, is it for the Lord,
Consider Therefore in any business thou dost, why thou dost it? why thou undertakest it? why thou art At so much pains and cost in it? Ask thy heart, is it for the Lord,
np1 av p-acp d n1 pns21 vd2, uh-crq pns21 vd2 pn31? q-crq pns21 vv2 pn31? q-crq pns21 vb2r p-acp av d n2 cc n1 p-acp pn31? vvb po21 n1, vbz pn31 p-acp dt n1,
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or for thy selfe? if that will not discover it to thee, looke to the circumstances, to the manner of doing it,
or for thy self? if that will not discover it to thee, look to the Circumstances, to the manner of doing it,
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as why doe I preach in such a manner, and pray in such a manner? why do I do it thus and thus,
as why do I preach in such a manner, and pray in such a manner? why do I do it thus and thus,
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and not in a better manner? If this will not doe it, looke to thy affections:
and not in a better manner? If this will not do it, look to thy affections:
cc xx p-acp dt jc n1? cs d vmb xx vdi pn31, vvb p-acp po21 n2:
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consider how thou art affected or troubled about it; when the action is done; Consider how thou art affected or troubled about it; when the actium is done;
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suppose it bee a businesse that both for the matter and manner was for the Lord:
suppose it be a business that both for the matter and manner was for the Lord:
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but when it is done, what is it thou art grieved at? is it that thou hast got some discredit to thy selfe in the performance of it? or that God hath had no more glory by it? are thy affections troubled, that thou hast offended God in it, that something is gone from God in it,
but when it is done, what is it thou art grieved At? is it that thou hast god Some discredit to thy self in the performance of it? or that God hath had no more glory by it? Are thy affections troubled, that thou hast offended God in it, that something is gone from God in it,
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or rather that something is gone from thy self? thus by examining how thy affections are occupied about the thing when done, thou may est discerne thy utmost end.
or rather that something is gone from thy self? thus by examining how thy affections Are occupied about the thing when done, thou may est discern thy utmost end.
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5 Is taken out of 2 Phil. 21. I have no man like minded, for all seeke their owne,
5 Is taken out of 2 Philip 21. I have no man like minded, for all seek their own,
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and not the things of Iesus Christ; that doth naturally take care for you. and not the things of Iesus christ; that does naturally take care for you.
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Consider whether thou seekest thine owne things, or the things of IESUS CHRIST? and that whether naturally,
Consider whither thou Seekest thine own things, or the things of IESUS CHRIST? and that whither naturally,
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as the word is there &c. NONLATINALPHABET, that is, as his owne businesse, to seeke a mans owne,
as the word is there etc., that is, as his own business, to seek a men own,
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and to doe a thing naturally is made there in that place all one.
and to do a thing naturally is made there in that place all one.
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Consider whether thou seekest the things of Christ as naturally as thine owne, and whether that be done or no, thou wilt find by these three things.
Consider whither thou Seekest the things of christ as naturally as thine own, and whither that be done or not, thou wilt find by these three things.
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First a man will goe about what hee doth willingly, when a man hath a businesse of his owne to do, he doth it willingly,
First a man will go about what he does willingly, when a man hath a business of his own to do, he does it willingly,
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and beates his head about it, and is exceeding solicitous, but when the businesse is another mans, he goes about it, it may bee,
and beats his head about it, and is exceeding solicitous, but when the business is Another men, he Goes about it, it may be,
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because hee sees it must bee done, and there is reason for it, but still he doth his owne in another manner;
Because he sees it must be done, and there is reason for it, but still he does his own in Another manner;
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and thus willingly do the Saints doe the Lords businesse, see it in Saint Paul, Rom. 15. 20. Yea so have I strived to preach the Gospel, &c. the word in the original is NONLATINALPHABET, I was ambitious to preach the Gospell:
and thus willingly do the Saints do the lords business, see it in Saint Paul, Rom. 15. 20. Yea so have I strived to preach the Gospel, etc. the word in the original is, I was ambitious to preach the Gospel:
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Looke what desires an ambitious man hath (and there are no desires so quick as those of ambition, such a man over-lookes all for his preferment) such desires had I to the preaching of the Gospell:
Look what Desires an ambitious man hath (and there Are no Desires so quick as those of ambition, such a man overlooks all for his preferment) such Desires had I to the preaching of the Gospel:
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The like affection hee expresseth in himselfe, 2 Cor. 11. 28. Besides the things without, that which commeth on me daily, the care of all the Churches;
The like affection he Expresses in himself, 2 Cor. 11. 28. Beside the things without, that which comes on me daily, the care of all the Churches;
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who is offended, and I burne not? There are three expressions shew his willingnesse and naturall affecting of the Lords businesse: who is offended, and I burn not? There Are three expressions show his willingness and natural affecting of the lords business:
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First [ NONLATINALPHABET the cumber ] that is, hee had (as it were) all care numbred and mustered together,
First [ the cumber ] that is, he had (as it were) all care numbered and mustered together,
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and that Secondly with anxietie NONLATINALPHABET, with the same solicitude that a man hath about businesse of his owne.
and that Secondly with anxiety, with the same solicitude that a man hath about business of his own.
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Thirdly sayes he, who is offended, and I burne not? his affections were so hot and quick,
Thirdly Says he, who is offended, and I burn not? his affections were so hight and quick,
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as presently if any soule were disadvantaged, if CHRIST lost any thing, hee was presently stirred and affected with griefe.
as presently if any soul were disadvantaged, if CHRIST lost any thing, he was presently stirred and affected with grief.
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Doest thou doe it diligently? when any thing is to bee done for the Lord Iesus, doest thou doe it with all thy might? if remisly, thou art farre from seeking the Lord:
Dost thou do it diligently? when any thing is to be done for the Lord Iesus, dost thou do it with all thy might? if remissly, thou art Far from seeking the Lord:
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What ever a man doth for himselfe, so farre as he conceives it to be for himselfe, he will doe it diligently and with all his might,
What ever a man does for himself, so Far as he conceives it to be for himself, he will do it diligently and with all his might,
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and wee are commanded to love the Lord with all our might, and there is a curse upon the contrary, Cursed is he that doth the worke of the LORD negligently: the meaning is not, cursed is he that doth the worke of the Lord weakly, and with infirmities;
and we Are commanded to love the Lord with all our might, and there is a curse upon the contrary, Cursed is he that does the work of the LORD negligently: the meaning is not, cursed is he that does the work of the Lord weakly, and with infirmities;
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for then all the Saints should bee accursed, but that is done negligently which is done hypocritically, and for other ends;
for then all the Saints should be accursed, but that is done negligently which is done hypocritically, and for other ends;
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for they are the causes of that negligence; to this the curse belongs, and that justly:
for they Are the Causes of that negligence; to this the curse belongs, and that justly:
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this cold, remisse, formall, customary performance of duties, as when we receive the Sacrament or are exercised in any other dutie,
this cold, remiss, formal, customary performance of duties, as when we receive the Sacrament or Are exercised in any other duty,
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or in any cause that concernes the LORD, to goe about it coldly, is a signe we doe it not for the Lord.
or in any cause that concerns the LORD, to go about it coldly, is a Signen we do it not for the Lord.
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Consider whether thou doest them faithfully? for so a man useth to doe his owne businesse,
Consider whither thou dost them faithfully? for so a man uses to do his own business,
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for no man is unfaithfull to himselfe; to another hee may performe but eye service, but not for himselfe:
for no man is unfaithful to himself; to Another he may perform but eye service, but not for himself:
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now so to do a thing is not to rest in the thing done, but his care will be, that it may be done effectually,
now so to do a thing is not to rest in the thing done, but his care will be, that it may be done effectually,
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so as to see the fruit and effect of it. And if you aske how you shall discerne you doe any thing faithfully? That is discerned by this.
so as to see the fruit and Effect of it. And if you ask how you shall discern you do any thing faithfully? That is discerned by this.
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When a good action is to bee done, thou carest not so much that it be done, When a good actium is to be done, thou Carest not so much that it be done,
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but thy selfe would be the doer of it, for thy credit, &c. as Diotrephes, he was a froward man, but himselfe would doe all;
but thy self would be the doer of it, for thy credit, etc. as Diotrephes, he was a froward man, but himself would do all;
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but wouldest thou doe it, though the fame thereof were not knowne? dost thou desire to have it done,
but Wouldst thou do it, though the fame thereof were not known? dost thou desire to have it done,
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though another man doe it? and thinkest, it is no matter by whose hand the worke goes forward, so that it goes forward.
though Another man do it? and Thinkest, it is no matter by whose hand the work Goes forward, so that it Goes forward.
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Againe, secondly what doest thou, when there is a separation made, a partition betwixt the businesse of the Lord,
Again, secondly what dost thou, when there is a separation made, a partition betwixt the business of the Lord,
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and thine owne credit? art thou yet then as carefull? when two goe together, it is not knowne who is the master of the servant of one of them that followes them both, till they part,
and thine own credit? art thou yet then as careful? when two go together, it is not known who is the master of the servant of one of them that follows them both, till they part,
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so when thy credit and Gods glory goe together, it is not knowne for which of them thou doest it;
so when thy credit and God's glory go together, it is not known for which of them thou dost it;
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but there are times when our owne and the Lords businesse will be separated, and then consider what thou doest, is it so, that because thou art not the first in a businesse, thou wilt doe nothing at all? or if thou shalt not bee seene in it;
but there Are times when our own and the lords business will be separated, and then Consider what thou dost, is it so, that Because thou art not the First in a business, thou wilt do nothing At all? or if thou shalt not be seen in it;
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it is a signe thou doest it for thy selfe, and not for the Lord:
it is a Signen thou dost it for thy self, and not for the Lord:
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when two men are to carry a beame into a house, if both strive to goe in first, they carry it in a crosse;
when two men Are to carry a beam into a house, if both strive to go in First, they carry it in a cross;
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whereas if they would bee content to come one after the other, it would go right in;
whereas if they would be content to come one After the other, it would go right in;
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so often great workes both for Church and State, might bee done that are thus hindred,
so often great works both for Church and State, might be done that Are thus hindered,
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or are carried crosse, because men are not willing that others should go before him. Consider therefore these things seriously, and bring them home to your hearts;
or Are carried cross, Because men Are not willing that Others should go before him. Consider Therefore these things seriously, and bring them home to your hearts;
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for to what end doe we preach? that you might know these things onely, (that makes onely for your further condem nation,
for to what end do we preach? that you might know these things only, (that makes only for your further condemn Nation,
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and you had better never to have knowne them) but wee preach them, that you might lay them to heart:
and you had better never to have known them) but we preach them, that you might lay them to heart:
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take therefore some thing to consider these things, and if you have found your selves failing in this, be not yet discouraged,
take Therefore Some thing to Consider these things, and if you have found your selves failing in this, be not yet discouraged,
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but labour to make your hearts perfect for time to come, thus to seeke the Lord alone.
but labour to make your hearts perfect for time to come, thus to seek the Lord alone.
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To exhort to which (which is the next use I make of it) and to quicken you to this, consider what great reason there is thou shouldest seeke the Lord Iesus, and not thy selfe.
To exhort to which (which is the next use I make of it) and to quicken you to this, Consider what great reason there is thou Shouldst seek the Lord Iesus, and not thy self.
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Consider what ties and bonds are upon thee towards him: the bargain between him and thee past.
Consider what ties and bonds Are upon thee towards him: the bargain between him and thee past.
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I will aske you first whose servant art thou? and should not the servant seek the profit of his master? if a man sees a company of sheep,
I will ask you First whose servant art thou? and should not the servant seek the profit of his master? if a man sees a company of sheep,
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and he askes whose sheep are these? sayes another to him, such a mans; for he hath bought and paid for them;
and he asks whose sheep Are these? Says Another to him, such a men; for he hath bought and paid for them;
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and hath not Christ bought thee? and besides this his first buying of thee, who gives thee thy wages,
and hath not christ bought thee? and beside this his First buying of thee, who gives thee thy wages,
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and provides for thee, meat, drinke, and cloathing? and is there not reason thou shouldest serve him alone? Then,
and provides for thee, meat, drink, and clothing? and is there not reason thou Shouldst serve him alone? Then,
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if thou beest perfectly a servant (as thou art) thou doest wrong to the LORD,
if thou Best perfectly a servant (as thou art) thou dost wrong to the LORD,
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if thou doest not serve him.
if thou dost not serve him.
cs pns21 vd2 xx vvi pno31.
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Againe secondly, I aske thee who is thy husband? Is not the Lord Iesus? and if thou beest his wife, oughtest thou not to seek his things? one that is unmaried is yet her own;
Again secondly, I ask thee who is thy husband? Is not the Lord Iesus? and if thou Best his wife, Ought thou not to seek his things? one that is unmarried is yet her own;
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but when she is maried, she is her husbands.
but when she is married, she is her Husbands.
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When there was no King in Israel, every man did what was good in his owne eyes: When there was no King in Israel, every man did what was good in his own eyes:
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and if thou had'st no husband, no King, so mightest thou;
and if thou Hadst no husband, no King, so Mightest thou;
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but thou art not tui juris, the covenant is past already, thou art not now to choose;
but thou art not tui Juris, the Covenant is passed already, thou art not now to choose;
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if thou sayest no, consider that when thou wert baptized, it was into the Name of the Lord, and that by way of a vow, which is an invocation with a curse, that is the nature of a vow:
if thou Sayest no, Consider that when thou Wertenberg baptised, it was into the Name of the Lord, and that by Way of a Voelli, which is an invocation with a curse, that is the nature of a Voelli:
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If thou sayest yea, but I was young: then, I but since thou commest to yeares of discretion, thou hast not disclamed it,
If thou Sayest yea, but I was young: then, I but since thou Comest to Years of discretion, thou hast not disclaimed it,
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but confirmed it in the Sacrament of the Lords Supper, receiving it often, and therefore thou canst not recall it;
but confirmed it in the Sacrament of the lords Supper, receiving it often, and Therefore thou Canst not Recall it;
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therefore that first covenant then made, it stands good, as marriages made under age, if when the parties are come to yeares, they did not disclame them they hold, and he being thy husband.
Therefore that First Covenant then made, it Stands good, as marriages made under age, if when the parties Are come to Years, they did not disclaim them they hold, and he being thy husband.
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Consider that as adultery is worse than fornication, the one being punisht among the Iewes with death, the other but with a pecuniary mulct;
Consider that as adultery is Worse than fornication, the one being punished among the Iewes with death, the other but with a pecuniary mulct;
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so the sins which thou committest in going after other lovers is worse then if a heathen man had committed the same:
so the Sins which thou Committest in going After other lovers is Worse then if a heathen man had committed the same:
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he that was circumcised, Saint Paul sayes, was bound to keepe the whole Law;
he that was circumcised, Saint Paul Says, was bound to keep the Whole Law;
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and so hee that is baptized, and hath received the Lords Supper, is bound to give up himselfe to the Lord,
and so he that is baptised, and hath received the lords Supper, is bound to give up himself to the Lord,
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as the Lord Christ to him and all things in him;
as the Lord christ to him and all things in him;
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and so the Saints of Macedonia did, 2 Cor. 8. 5. They gave themselves up first to the Lord.
and so the Saints of Macedonia did, 2 Cor. 8. 5. They gave themselves up First to the Lord.
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And if thou wert not thus bound, yet hee hath deserved it at thy hands; And if thou Wertenberg not thus bound, yet he hath deserved it At thy hands;
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and both these wee find urged by the Apostle, 1 Cor. 1. 12. 13. was Paul crucified for you,
and both these we find urged by the Apostle, 1 Cor. 1. 12. 13. was Paul Crucified for you,
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or were you baptized into the name of Paul? these were men among the Corinthians that did not seeke Christ alone in their professing of Christ,or were you baptised into the name of Paul? these were men among the Corinthians that did not seek christ alone in their professing of christ,
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for one was for Paul, and another for Apollos, another for Cephas:
for one was for Paul, and Another for Apollos, Another for Cephas:
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(but sayes the Apostle) is Christ divided? if Christ indeed had been divided amongst these three, they might have sought them;
(but Says the Apostle) is christ divided? if christ indeed had been divided among these three, they might have sought them;
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but Christ stands alone against them all; and therfore they were to seeke Christ alone; and he brings these two arguments for it:
but christ Stands alone against them all; and Therefore they were to seek christ alone; and he brings these two Arguments for it:
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Because they were baptized into the Name of Christ, and not of Paul or any other:
Because they were baptised into the Name of christ, and not of Paul or any other:
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and secondly, was Paul crucified for you? that is, was not Christ crucified?
and secondly, was Paul Crucified for you? that is, was not christ Crucified?
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And secondly, how much is there in that Word [ Crucified for you? ] we are not able to search into the height,
And secondly, how much is there in that Word [ crucified for you? ] we Are not able to search into the height,
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and bredth, and depth of this your engagement unto Christ. His bodily paine was the least thing in his sufferings:
and breadth, and depth of this your engagement unto christ. His bodily pain was the least thing in his sufferings:
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that of his soule was the soule of his sufferings:
that of his soul was the soul of his sufferings:
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My soule is heavie unto death, sayes hee, when the pressure of his sufferings made him sweate drops of bloud in a cold night;My soul is heavy unto death, Says he, when the pressure of his sufferings made him sweat drops of blood in a cold night;
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and yet these were but the beginnings of his sorrowes which fell on him upon the crosse,
and yet these were but the beginnings of his sorrows which fell on him upon the cross,
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when hee cryed out, my God, my God, why hast thou forsaken mee? Consider further the equity of it;
when he cried out, my God, my God, why hast thou forsaken me? Consider further the equity of it;
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for did not he the same for thee, which he requires of thee? for did not hee empty himselfe of that eternall glory and happinesse, which he enjoyed with his Father and might have then enjoyed? did not hee make him selfe poore to make thee rich? and what is it hee calls thee to deny thy selfe in? to forsake a friend or two? and to some disadvantage in thy wealth? whereas he emptied himself of all his great glory.
for did not he the same for thee, which he requires of thee? for did not he empty himself of that Eternal glory and happiness, which he enjoyed with his Father and might have then enjoyed? did not he make him self poor to make thee rich? and what is it he calls thee to deny thy self in? to forsake a friend or two? and to Some disadvantage in thy wealth? whereas he emptied himself of all his great glory.
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Is hee not upon equall termes with thee, nay most unequall on his part? if hee calls thee to beare the crosse for him, did not hee beare a greater crosse for thee? Therefore sayes Christ, Hee that forsakes not father and mother for mee, is not worthy of mee, and not fit to come into the number of my Disciples. Lastly, besides all this consider;
Is he not upon equal terms with thee, nay most unequal on his part? if he calls thee to bear the cross for him, did not he bear a greater cross for thee? Therefore Says christ, He that forsakes not father and mother for me, is not worthy of me, and not fit to come into the number of my Disciples. Lastly, beside all this Consider;
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it is best for thy selfe; which is the argument moveth men above all other: for if thou doe it not, thou shalt be damned for it;
it is best for thy self; which is the argument moves men above all other: for if thou do it not, thou shalt be damned for it;
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and if thou wilt, thou shalt provide for thy selfe abundantly;
and if thou wilt, thou shalt provide for thy self abundantly;
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but if thou wilt needs save thy life, thou shalt lose it, if thou wilt save thy credit, liberty, thou maiest,
but if thou wilt needs save thy life, thou shalt loose it, if thou wilt save thy credit, liberty, thou Mayest,
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but thou shalt goe to hell with thy liberty and credit.
but thou shalt go to hell with thy liberty and credit.
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These are the eye and the hand, and it is better going to heaven without them,
These Are the eye and the hand, and it is better going to heaven without them,
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then to bee throwne into hell with them: but if thou beest content to lose all these, thou shalt gaine by it.
then to be thrown into hell with them: but if thou Best content to loose all these, thou shalt gain by it.
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That man that is most forward to suffer any thing for Christ and Gods cause, provides best for himselfe.
That man that is most forward to suffer any thing for christ and God's cause, provides best for himself.
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Iudas going about to make himselfe rich, lost himselfe, it was his undoing. Peter and the rest left all, and gained happinesse.Iudas going about to make himself rich, lost himself, it was his undoing. Peter and the rest left all, and gained happiness.
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What was Pauls making, but his going from prison to prison? how did Abraham save his sonne,
What was Paul's making, but his going from prison to prison? how did Abraham save his son,
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but by being content to offer him? what was it gained Moses so much honour,
but by being content to offer him? what was it gained Moses so much honour,
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as to bee the leader of Gods people, and to be so great a Prophet,
as to be the leader of God's people, and to be so great a Prophet,
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but the losing and refusing his honours and pleasures in Aegypt? That man that comes to resolve, I will be content to bee of no reputation,
but the losing and refusing his honours and pleasures in Egypt? That man that comes to resolve, I will be content to be of no reputation,
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so I may seek and serve the Lord, that man is of the rising hand, it is the onely way to preferment:
so I may seek and serve the Lord, that man is of the rising hand, it is the only Way to preferment:
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on the contrary, he that saith, I must and will be some body in the world, that man is in his downefall, he is ruining himselfe.
on the contrary, he that Says, I must and will be Some body in the world, that man is in his downfall, he is ruining himself.
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Sauls thinking to enrich himselfe by the Cattell, was his ruine; Ieroboam by plots to keepe the Kingdome, lost the Kingdome, and undid himselfe.Saul's thinking to enrich himself by the Cattle, was his ruin; Jeroboam by plots to keep the Kingdom, lost the Kingdom, and undid himself.
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Is it of so much consequence to seeke God for himselfe? then take heed of forgetting the Lord in the midst of all his mercies.
Is it of so much consequence to seek God for himself? then take heed of forgetting the Lord in the midst of all his Mercies.
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It is an usuall thing, that God is hidden and covered from us in his benefits wee receive from him;
It is an usual thing, that God is hidden and covered from us in his benefits we receive from him;
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and whereas they should bee as glasses and as spectacles to helpe the weakenesse of our sight of him, they prove often as clouds to hinder us from beholding his face.
and whereas they should be as glasses and as spectacles to help the weakness of our sighed of him, they prove often as Clouds to hinder us from beholding his face.
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But consider, that this is the maine part of the covenant, I will bee their God,
But Consider, that this is the main part of the Covenant, I will be their God,
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and they shall bee my people. And upon that tenour come in all benefits, even with himselfe;and they shall be my people. And upon that tenor come in all benefits, even with himself;
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we doe not usually thinke that wee must first have the Lord himselfe;
we do not usually think that we must First have the Lord himself;
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our eyes should be in the first place fixt on him, then on the mercies received from him:
our eyes should be in the First place fixed on him, then on the Mercies received from him:
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for Rom. 8. it is said, that with him, that is, Christ he will give us all things.
for Rom. 8. it is said, that with him, that is, christ he will give us all things.
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Therefore first wee are to have him, then all things else. So 1 Cor. 3. last, All things are yours;
Therefore First we Are to have him, then all things Else. So 1 Cor. 3. last, All things Are yours;
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but upon what ground? for you are Christs, and Christ Gods:
but upon what ground? for you Are Christ, and christ God's:
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wee must first have him for our husband, ere we can enjoy the advantages to be had by him.
we must First have him for our husband, ere we can enjoy the advantages to be had by him.
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It is a common fault, that men looke to the comforts and priviledges by Christ, but not to him, he is forgotten.
It is a Common fault, that men look to the comforts and privileges by christ, but not to him, he is forgotten.
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As when wee come to be humbled for sinne, men in the first place looke upon a promise of forgivenesse of sins,
As when we come to be humbled for sin, men in the First place look upon a promise of forgiveness of Sins,
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and say, if I can but believe my sinnes to be forgiven, and lay hold on that promise, I have enough;
and say, if I can but believe my Sins to be forgiven, and lay hold on that promise, I have enough;
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but Christ is forgotten by them:
but christ is forgotten by them:
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but this is not the method wee should take, but rather thinke, how shall I have forgivenesse? who gives it? who brings it? It is a dowry comes with my husband;
but this is not the method we should take, but rather think, how shall I have forgiveness? who gives it? who brings it? It is a dowry comes with my husband;
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when I have Christ once, I shall have his righteousnesse to cloath me, 1 Cor. 1. 30. Of him yee are in Christ Iesus, who of God is made to us wisedome, and righteousnesse, sanctification and redemption.
when I have christ once, I shall have his righteousness to cloth me, 1 Cor. 1. 30. Of him ye Are in christ Iesus, who of God is made to us Wisdom, and righteousness, sanctification and redemption.
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The meaning of it is, that God the Father gives Christ to us, as a father gives his sonne,
The meaning of it is, that God the Father gives christ to us, as a father gives his son,
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as a husband to one in marriage, and sayes, I will make him worth thus much to you,
as a husband to one in marriage, and Says, I will make him worth thus much to you,
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but you must have him first;
but you must have him First;
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so doth God give Christ, and when wee have him, God makes him all these, Wisedome to you as a Prophet, Righteousnesse to you as a Priest,
so does God give christ, and when we have him, God makes him all these, Wisdom to you as a Prophet, Righteousness to you as a Priest,
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and he shall sanctifie you and purge you from dead workes, and he shall be your King, and deliver you out of the hands of all your enemies, he shall be made sanctification and redemption to you.
and he shall sanctify you and purge you from dead works, and he shall be your King, and deliver you out of the hands of all your enemies, he shall be made sanctification and redemption to you.
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Observe the phrases in Scripture, and they leade you still to his person, and doe urge upon you to make the covenant with his person.
Observe the phrases in Scripture, and they lead you still to his person, and do urge upon you to make the Covenant with his person.
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As when it is said, in him are all the treasures of wisedome, &c. if treasure bee hid in a Casket, you must first have the Casket, then the treasure;
As when it is said, in him Are all the treasures of Wisdom, etc. if treasure be hid in a Casket, you must First have the Casket, then the treasure;
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so if in a field, you must first buy the field, there is a mine will hold you digging all your life long:
so if in a field, you must First buy the field, there is a mine will hold you digging all your life long:
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but you must first purchase the field, and then fall a digging for the treasure in it:
but you must First purchase the field, and then fallen a digging for the treasure in it:
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and these are all sorts of treasures in him, Adoption, Iustification, &c. so Iohn 6. he exhorts them to eate his flesh, and to drinke his bloud, and that should nourish them to life eternall:
and these Are all sorts of treasures in him, Adoption, Justification, etc. so John 6. he exhorts them to eat his Flesh, and to drink his blood, and that should nourish them to life Eternal:
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but before men can have spirits or strength by meate, they must have that meate it selfe,
but before men can have spirits or strength by meat, they must have that meat it self,
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and there must be a conjunction with it, and assimilation of it to them, and of them to it,
and there must be a conjunction with it, and assimilation of it to them, and of them to it,
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so 1 Iohn 5. 12. he that hath the Sonne, hath life. Wee must have first the Sonne, and then wee come to have life by him;
so 1 John 5. 12. he that hath the Son, hath life. we must have First the Son, and then we come to have life by him;
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you must have these two distinct conditions (I suppose a man comming immediately out of the estate of unregeneration) hee is first to consider who Christ and God is, consider the persons of them,
you must have these two distinct conditions (I suppose a man coming immediately out of the estate of unregeneration) he is First to Consider who christ and God is, Consider the Persons of them,
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and so chuse them as a father and an husband to live and die with.
and so choose them as a father and an husband to live and die with.
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And then secondly, he is to consider what he shall have with him, yea to looke upon the benefits themselves,
And then secondly, he is to Consider what he shall have with him, yea to look upon the benefits themselves,
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but chiefly to this end, and so as that they may stirre up your hearts to love him the better,
but chiefly to this end, and so as that they may stir up your hearts to love him the better,
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and not simply as benefits only, so as to say in your hearts, though he is most beautifull in his person,
and not simply as benefits only, so as to say in your hearts, though he is most beautiful in his person,
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and so though I had him alone, I should have an exceeding great reward of himselfe;
and so though I had him alone, I should have an exceeding great reward of himself;
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yet withall when I consider, that all within the compasse of this world is mine, (a great dowry) that Paul and Apollos, and all the good Ministers that ever have beene, have beene for my sake, that whatsoever is in this life or after death is all mine,
yet withal when I Consider, that all within the compass of this world is mine, (a great dowry) that Paul and Apollos, and all the good Ministers that ever have been, have been for my sake, that whatsoever is in this life or After death is all mine,
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and that all these hee brings with him (all which you should looke on,
and that all these he brings with him (all which you should look on,
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as motives entirely to love him, and not as bare benefits) and say, hath not hee given me al these? sanct•fied me,
as motives entirely to love him, and not as bore benefits) and say, hath not he given me all these? sanct•fied me,
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and redeemed me and set me at liberty, when I was a bond slave of sinne and Sathan,
and redeemed me and Set me At liberty, when I was a bound slave of sin and Sathan,
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and have I not reason to love him? this is to seek his presence.
and have I not reason to love him? this is to seek his presence.
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It may be though you have done the thing, yet you have not had this distinct consideration;
It may be though you have done the thing, yet you have not had this distinct consideration;
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yet use it henceforth to help you: say not, I am in misery, and there is a promise of pardon and adoption,
yet use it henceforth to help you: say not, I am in misery, and there is a promise of pardon and adoption,
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but looke first to the Lord Iesus, go to him and take him.
but look First to the Lord Iesus, go to him and take him.
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To convince you further of this, there is none of you but will say, I cannot be saved without an holy conversation,
To convince you further of this, there is none of you but will say, I cannot be saved without an holy Conversation,
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and what is that, but to converse with God and Christ? all converse is not with things,
and what is that, but to converse with God and christ? all converse is not with things,
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but persons, therefore in an holy course, all that you have to do is with the Lord himselfe, to open your hearts to him, to resort to him for counsell, to delight in him:
but Persons, Therefore in an holy course, all that you have to do is with the Lord himself, to open your hearts to him, to resort to him for counsel, to delight in him:
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to converse with a man is to deale with him upon all occasions; you are not only to looke unto, to be dealing with duties alone and privileges,
to converse with a man is to deal with him upon all occasions; you Are not only to look unto, to be dealing with duties alone and privileges,
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for then with whom doe you converse? not with the LORD, but with notions, with duties and your sinnes,
for then with whom do you converse? not with the LORD, but with notions, with duties and your Sins,
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but your chiefe businesse is with the Lord in all these, and with these as meanes to bring you to the LORD, into his presence and unto his person:
but your chief business is with the Lord in all these, and with these as means to bring you to the LORD, into his presence and unto his person:
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this is to walke with GOD as Enoch did, which still respects his person, for so walking with implies.
this is to walk with GOD as Enoch did, which still respects his person, for so walking with Implies.
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Againe, no man can bee saved without love to God, and that love must not be amor concupiscentiae, but amor amicitiae, a love of friendship;
Again, no man can be saved without love to God, and that love must not be amor concupiscentiae, but amor Friendship, a love of friendship;
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the one respects things, the other persons:
the one respects things, the other Persons:
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your love must first be to the person, and then to the commodities you have by him,
your love must First be to the person, and then to the commodities you have by him,
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and the duties you are to perform to him.
and the duties you Are to perform to him.
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But you will say, how shall we doe to bring our heart to this? this is exceeding hard:
But you will say, how shall we do to bring our heart to this? this is exceeding hard:
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It is easie to seek the benefits come by CHRIST; self-love will cause most to doe so.
It is easy to seek the benefits come by CHRIST; Self-love will cause most to do so.
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Any man that needs a thing, would faine have his wants supplyed. A man that is prest with a burthen would willingly have it taken off:
Any man that needs a thing, would feign have his Wants supplied. A man that is pressed with a burden would willingly have it taken off:
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it is easie to have your desires quickened this way.
it is easy to have your Desires quickened this Way.
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What therefore shall wee say, to set an edg upon your affections, to seeke the Lords person? If wee had the tongue of men and Angells, all would bee too little;
What Therefore shall we say, to Set an edge upon your affections, to seek the lords person? If we had the tongue of men and Angels, all would be too little;
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therefore let us beseech the Lord, that he would be his owne spokes-man, and reveale himselfe unto us.
Therefore let us beseech the Lord, that he would be his own spokesman, and reveal himself unto us.
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There is no way to set our hearts a worke to seeke his face, but by seeing of him:
There is no Way to Set our hearts a work to seek his face, but by seeing of him:
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and to helpe you to a sight of him, is not in our power;
and to help you to a sighed of him, is not in our power;
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and yet he useth to do it, whilst we are speaking of him in the ministery of the word. and yet he uses to do it, while we Are speaking of him in the Ministry of the word.
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It is said Psal. 9. They that know his name, will trust in him:
It is said Psalm 9. They that know his name, will trust in him:
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and as they will trust in him, so they will seeke his face. What was the reason Abraham and Moses sought the Lord thus for himselfe? because they had seene his face.
and as they will trust in him, so they will seek his face. What was the reason Abraham and Moses sought the Lord thus for himself? Because they had seen his face.
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Thus of Moses it is said, hee spake with him face to face. There are two wayes to know a man;
Thus of Moses it is said, he spoke with him face to face. There Are two ways to know a man;
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by report, or sight, by heare-say, or by face, and this later way have all the Saints known him in some degree,
by report, or sighed, by hearsay, or by face, and this later Way have all the Saints known him in Some degree,
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and have therefore sought him, though Moses in a more particular manner; yet all saw him.
and have Therefore sought him, though Moses in a more particular manner; yet all saw him.
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Benevolentia, Good will sayes Aristotle, may arise from a good report, but Amicitia, Friendship from sight and acq••intance; benevolence, Good will Says Aristotle, may arise from a good report, but Amicitia, Friendship from sighed and acq••intance;
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that is, we may beare good-wil to one of whom we have only heard a good report,
that is, we may bear goodwill to one of whom we have only herd a good report,
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but we doe not come to love him, intirely, and as friends to him, till we have seene him,
but we do not come to love him, entirely, and as Friends to him, till we have seen him,
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and doe come to know him, and be acquainted with him:
and do come to know him, and be acquainted with him:
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Therefore though a man have a generall knowledge of him by heare-say, yet he will not seeke his face, till he have seene him face to face, 2 Cor. 3. ult. The Lords face appeares indeed in the word, as in a glasse, but yet till the veile be taken away, we see him not face to face; therefore in the first place, go to God and beseech him,
Therefore though a man have a general knowledge of him by hearsay, yet he will not seek his face, till he have seen him face to face, 2 Cor. 3. ult. The lords face appears indeed in the word, as in a glass, but yet till the veil be taken away, we see him not face to face; Therefore in the First place, go to God and beseech him,
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and say, Lord shew me thy face, reveale thy excellency to me, by thy spirit of revelation, that my heart may be stirred up to seeke thee;
and say, Lord show me thy face, reveal thy excellency to me, by thy Spirit of Revelation, that my heart may be stirred up to seek thee;
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and will the LORD deny you this request, if you do so? no, No man knowes the Father but the Sonne,
and will the LORD deny you this request, if you do so? no, No man knows the Father but the Son,
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and hee to whom the Sonne reveales Him; sayes CHRIST. Therefore goe to CHRIST and beseech him to shew you himselfe and his father.and he to whom the Son reveals Him; Says CHRIST. Therefore go to CHRIST and beseech him to show you himself and his father.
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The reason we see not God as we might, or but by glimpses, is that we forget to go thus to the Son;
The reason we see not God as we might, or but by glimpses, is that we forget to go thus to the Son;
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or if we do, we seeke not earnestly.
or if we do, we seek not earnestly.
cc cs pns12 vdb, pns12 vvb xx av-j.
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You know how hardly Moses did obtaine this, and you must beg hard as he did;
You know how hardly Moses did obtain this, and you must beg hard as he did;
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and when you have obtained this, know you shall see wonderfull things, strange things in him, which eye hath not seene.
and when you have obtained this, know you shall see wonderful things, strange things in him, which eye hath not seen.
cc c-crq pn22 vhb vvn d, vvb pn22 vmb vvi j n2, j n2 p-acp pno31, r-crq n1 vhz xx vvn.
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There are wonderfull things to be seene in the Law, if a mans eyes be opened.
There Are wonderful things to be seen in the Law, if a men eyes be opened.
pc-acp vbr j n2 pc-acp vbi vvn p-acp dt n1, cs dt ng1 n2 vbb vvn.
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Open my eyes, sayes David, Psalm. 119. that I may see the wonderfull things of thy Law. Open my eyes, Says David, Psalm. 119. that I may see the wonderful things of thy Law.
vvb po11 n2, vvz np1, np1. crd cst pns11 vmb vvi dt j n2 pp-f po21 n1.
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How much more wonderfull things are there to be seene in the Lord, if if he doth but reveale himselfe,
How much more wonderful things Are there to be seen in the Lord, if if he does but reveal himself,
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and open your eys? for the Law is but an expression of him;
and open your eyes? for the Law is but an expression of him;
cc vvb po22 n2? p-acp dt n1 vbz p-acp dt n1 pp-f pno31;
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such as is the expression of a man in a Letter or Epistle, of which we say, it is Character animi, it is the portrait•re of a mans minde.
such as is the expression of a man in a letter or Epistle, of which we say, it is Character animi, it is the portrait•re of a men mind.
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When therefore your eyes are opened to see the Lord himselfe, you will see such things in him as will make you in love with him.
When Therefore your eyes Are opened to see the Lord himself, you will see such things in him as will make you in love with him.
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What was the reason, that the Spouse in the Canticles, Chapter 5. was so sicke of love, that she could not containe her selfe? but because the Lord had taken away the veile, and shewne himselfe unto her:
What was the reason, that the Spouse in the Canticles, Chapter 5. was so sick of love, that she could not contain her self? but Because the Lord had taken away the veil, and shown himself unto her:
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And so if God would take any of us here into the Holy of holies, and into the Presence-chamber,
And so if God would take any of us Here into the Holy of holies, and into the Presence-chamber,
cc av cs np1 vmd vvi d pp-f pno12 av p-acp dt j pp-f n2-jn, cc p-acp dt n1,
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and open himselfe to him, then we would say as Thomas and Peter did.
and open himself to him, then we would say as Thomas and Peter did.
cc vvi px31 p-acp pno31, cs pns12 vmd vvi p-acp np1 cc np1 vdd.
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Now Lord we will go with thee, now Lord we will live and die with thee,
Now Lord we will go with thee, now Lord we will live and die with thee,
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and when wee lose him, wee would seeke him with the Spouse from watch to watch, that is, from one ordinance to another, to finde him,
and when we loose him, we would seek him with the Spouse from watch to watch, that is, from one Ordinance to Another, to find him,
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and never leave seeking, till we have found him, as shee did not, because shee had had a sight of him:
and never leave seeking, till we have found him, as she did not, Because she had had a sighed of him:
cc av-x vvb vvg, c-acp pns12 vhb vvn pno31, c-acp pns31 vdd xx, c-acp pns31 vhd vhn dt n1 pp-f pno31:
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As Moses could no have this knowledge of God, till it should please God to reveale himselfe to him;
As Moses could not have this knowledge of God, till it should please God to reveal himself to him;
c-acp np1 vmd xx vhi d n1 pp-f np1, p-acp pn31 vmd vvi np1 pc-acp vvi px31 p-acp pno31;
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so he would not give over, he would not stirre a foote, till he did reveale himselfe to him.
so he would not give over, he would not stir a foot, till he did reveal himself to him.
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Exod. 33. 13. If I have found favour in thy sight, shew me thy glory, that I may know thee. Exod 33. 13. If I have found favour in thy sighed, show me thy glory, that I may know thee.
np1 crd crd cs pns11 vhb vvd n1 p-acp po21 n1, vvb pno11 po21 n1, cst pns11 vmb vvi pno21.
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And so should we pray as earnestly as he:
And so should we pray as earnestly as he:
cc av vmd pns12 vvi c-acp av-j c-acp pns31:
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and when he hath made himselfe so knowne to us, that will draw us, and that is the drawing meant Cant. 1. 3. Draw me,
and when he hath made himself so known to us, that will draw us, and that is the drawing meant Cant 1. 3. Draw me,
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and we will runne after thee, that is, shew thy selfe, and we will follow thee, and we will run After thee, that is, show thy self, and we will follow thee,
cc pns12 vmb vvi p-acp pno21, cst vbz, vvb po21 n1, cc pns12 vmb vvi pno21,
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even as straw followes the jett, or iron the load-stone;
even as straw follows thee jet, or iron the Loadstone;
av c-acp n1 vvz pno32 vvi, cc n1 dt n1;
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and if the Lord will but put the Adamant to the iron, we cannot choose but follow and seeke him.
and if the Lord will but put the Adamant to the iron, we cannot choose but follow and seek him.
cc cs dt n1 vmb cc-acp vvi dt n1 p-acp dt n1, pns12 vmbx vvi cc-acp vvb cc vvi pno31.
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And God doth thus by leaving an impression of himselfe upon the heart, of the amiablenesse and excellencies that are in him;
And God does thus by leaving an impression of himself upon the heart, of the amiableness and excellencies that Are in him;
cc np1 vdz av p-acp vvg dt n1 pp-f px31 p-acp dt n1, pp-f dt n1 cc n2 cst vbr p-acp pno31;
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as when two men are linckt together, so as no consideration can part them, it is by an impression on their hearts of some excellency in each other, till which be removed, they will not leave off to love and cleave to each other:
as when two men Are linked together, so as no consideration can part them, it is by an impression on their hearts of Some excellency in each other, till which be removed, they will not leave off to love and cleave to each other:
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And so when this impression of Gods excellency is once stampt upon the heart, then nothing can take it off;
And so when this impression of God's excellency is once stamped upon the heart, then nothing can take it off;
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no accident what ever is able to sever God and the heart, having once seene him:
no accident what ever is able to sever God and the heart, having once seen him:
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but till this bee wrought, the separation is easie, men will depart from God upon any occasion:
but till this be wrought, the separation is easy, men will depart from God upon any occasion:
cc-acp c-acp d vbb vvn, dt n1 vbz j, n2 vmb vvi p-acp np1 p-acp d n1:
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when we are taught of God him selfe, we so know him, as it is Ier. 31. that we seeke him earnestly, and not till then.
when we Are taught of God him self, we so know him, as it is Jeremiah 31. that we seek him earnestly, and not till then.
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Besides, after Gods speaking and revealing himselfe, there is something to be done likewise on your parts:
Beside, After God's speaking and revealing himself, there is something to be done likewise on your parts:
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grow into further acquaintance with him;
grow into further acquaintance with him;
vvb p-acp jc n1 p-acp pno31;
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which is done, partly by speaking much to him, and partly by much observing him in all his wayes.
which is done, partly by speaking much to him, and partly by much observing him in all his ways.
r-crq vbz vdn, av p-acp vvg d p-acp pno31, cc av p-acp d vvg pno31 p-acp d po31 n2.
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Looke upon him in all his actions and carriages, and thereby you will see how worthy he is to be beloved.
Look upon him in all his actions and carriages, and thereby you will see how worthy he is to be Beloved.
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Consider the first action that ever he did, making of the World:
Consider the First actium that ever he did, making of the World:
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he could have enjoyed happin•sse within himselfe for ever, as much as now, yet he was willing out of his goodnesse to make Men and Angells,
he could have enjoyed happin•sse within himself for ever, as much as now, yet he was willing out of his Goodness to make Men and Angels,
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and to provide abundantly for them, and afterwards when all mankind were at one throw lost,
and to provide abundantly for them, and afterwards when all mankind were At one throw lost,
cc pc-acp vvi av-j p-acp pno32, cc av c-crq d n1 vbdr p-acp crd n1 vvn,
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and he might have left us, as he left the Angells that fell without any possibility of salvation, out of his NONLATINALPHABET, his love to mankind, his love to the nation, he gave his Sonne to redeeme us:
and he might have left us, as he left the Angels that fell without any possibility of salvation, out of his, his love to mankind, his love to the Nation, he gave his Son to Redeem us:
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and if it were but for this love to our nation, he is worthy of all love and respect from us,
and if it were but for this love to our Nation, he is worthy of all love and respect from us,
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as he was of the Iewes, that out of his love to their Nation built them but one Synagogue: but hee hath not loved the nation only, hath he not given him, manifested, revealed him unto thee,
as he was of the Iewes, that out of his love to their nation built them but one Synagogue: but he hath not loved the Nation only, hath he not given him, manifested, revealed him unto thee,
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when he hath passed by thousands? and whereas thou, if left to thy selfe, wouldest have lost the advantage of the possibility of being saved,
when he hath passed by thousands? and whereas thou, if left to thy self, Wouldst have lost the advantage of the possibility of being saved,
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as the most of mankind do, wouldest have been hard hearted, as millions of men are:
as the most of mankind do, Wouldst have been hard hearted, as millions of men Are:
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he hath broken thy heart, and given thee Christ, and that when thou wert utterly unable so much as to beleeve in him:
he hath broken thy heart, and given thee christ, and that when thou Wertenberg utterly unable so much as to believe in him:
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and since he brought thee home to his Sonne, how often hast thou been going quite away from him,
and since he brought thee home to his Son, how often hast thou been going quite away from him,
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and hath he not still been as a Shepheard to thee, and fetched thee in againe? thou hast plaid many a slippery tricke with him,
and hath he not still been as a Shepherd to thee, and fetched thee in again? thou hast played many a slippery trick with him,
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but he hath kept thee, and embraced thee, and established the sure mercies of David to thee, thinke also of his wonderfull patience, that when the eyes of his glory have beene so often and so highly provoked as they have beene day by day,
but he hath kept thee, and embraced thee, and established the sure Mercies of David to thee, think also of his wonderful patience, that when the eyes of his glory have been so often and so highly provoked as they have been day by day,
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yet he passeth by all and spares thee. Thinke if any one would ever have borne so much as he hath done.
yet he passes by all and spares thee. Think if any one would ever have born so much as he hath done.
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And add to this the consideration of his bounty added to this his patience by him, his constancy in doing thee good;
And add to this the consideration of his bounty added to this his patience by him, his constancy in doing thee good;
cc vvb p-acp d dt n1 pp-f po31 n1 vvn p-acp d po31 n1 p-acp pno31, po31 n1 p-acp vdg pno21 j;
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though thou art uneven in thy carriages towards him, yet a continuall current of his mercy flowes in upon thee;
though thou art uneven in thy carriages towards him, yet a continual current of his mercy flows in upon thee;
cs pns21 vb2r j p-acp po21 n2 p-acp pno31, av dt j n1 pp-f po31 n1 vvz p-acp p-acp pno21;
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and consider further, that if it had beene but a meere act of his will, to do thus, it had beene wonderfull;
and Consider further, that if it had been but a mere act of his will, to do thus, it had been wonderful;
cc vvb av-jc, cst cs pn31 vhd vbn p-acp dt j n1 pp-f po31 n1, pc-acp vdi av, pn31 vhd vbn j;
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but it hath cost him deare to have the opportunity to doe it, it cost him his Sonne;
but it hath cost him deer to have the opportunity to do it, it cost him his Son;
cc-acp pn31 vhz vvn pno31 j-jn pc-acp vhi dt n1 pc-acp vdi pn31, pn31 vvd pno31 po31 n1;
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and then consider the great love of his Sonne, that hee would give himselfe, and when hee was equall to his Father in glory, would yet leave all to come under the same roofe with thee;
and then Consider the great love of his Son, that he would give himself, and when he was equal to his Father in glory, would yet leave all to come under the same roof with thee;
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and what he hath done, if it had not beene done, thou haddest been undone for ever;
and what he hath done, if it had not been done, thou Hadst been undone for ever;
cc r-crq pns31 vhz vdn, cs pn31 vhd xx vbn vdn, pns21 vhd2 vbn vvn p-acp av;
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and consider how often he hath stood with thee in a strait, pleaded thy case, and pacified his father for thee;
and Consider how often he hath stood with thee in a strait, pleaded thy case, and pacified his father for thee;
cc vvb c-crq av pns31 vhz vvn p-acp pno21 p-acp dt n1, vvd po21 n1, cc vvd po31 n1 p-acp pno21;
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and labour to bee led by all these rivers and streames of his goodnesse to that sea of his personall excellencies that are in him;
and labour to be led by all these Rivers and streams of his Goodness to that sea of his personal excellencies that Are in him;
cc vvb pc-acp vbi vvn p-acp d d n2 cc n2 pp-f po31 n1 p-acp d n1 pp-f po31 j n2 cst vbr p-acp pno31;
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and gather an Idea of him into your mindes out of all you have heard or seene of him;
and gather an Idea of him into your minds out of all you have herd or seen of him;
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the end of all these acts of his providence, is that men might know him by all these.
the end of all these acts of his providence, is that men might know him by all these.
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As when you would have a man knowne to another, you goe about to comm••d him to him, to describe him;
As when you would have a man known to Another, you go about to comm••d him to him, to describe him;
p-acp c-crq pn22 vmd vhi dt n1 vvn p-acp j-jn, pn22 vvb a-acp pc-acp vvi pno31 p-acp pno31, pc-acp vvi pno31;
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it is good to do so of the Lord, to be often expressing his excellencies to others,
it is good to do so of the Lord, to be often expressing his excellencies to Others,
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and meditating of them our selves; it may perhaps winne others to him; however it will quicken thy selfe, and exercise thy love towards him.
and meditating of them our selves; it may perhaps win Others to him; however it will quicken thy self, and exercise thy love towards him.
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There is a double way of knowing things, as I told you; one by report, another by sight.
There is a double Way of knowing things, as I told you; one by report, Another by sighed.
pc-acp vbz dt j-jn n1 pp-f vvg n2, c-acp pns11 vvd pn22; crd p-acp n1, j-jn p-acp n1.
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Doe thou labour to know him by experience, so as to be able to say, I know him to be thus and thus,
Doe thou labour to know him by experience, so as to be able to say, I know him to be thus and thus,
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and therefore I will cleave to him.
and Therefore I will cleave to him.
cc av pns11 vmb vvi p-acp pno31.
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And with all this consider his greatnesse, who it is hath done all these things for thee;
And with all this Consider his greatness, who it is hath done all these things for thee;
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the great God of heaven and earth: this sets an high price upon all he hath done for us.
the great God of heaven and earth: this sets an high price upon all he hath done for us.
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If a great King doth but cast his countenance upon thee, how is it prized!
If a great King does but cast his countenance upon thee, how is it prized!
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but that the great God should looke after such a wretch as thou art, not having any thing in thee,
but that the great God should look After such a wretch as thou art, not having any thing in thee,
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why he should respect thee so, how should it affect thee! and from hence also consider what he is able to doe for thee.
why he should respect thee so, how should it affect thee! and from hence also Consider what he is able to do for thee.
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Men know not God in his greatnesse, and therefore it is he is not sought unto.
Men know not God in his greatness, and Therefore it is he is not sought unto.
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Why doe we trouble our selves so much about the creatures, feare this man and that man,
Why do we trouble our selves so much about the creatures, Fear this man and that man,
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and thinke a little credit or preferment a great matter? if we saw but God in his greatnesse, all these would vanish.
and think a little credit or preferment a great matter? if we saw but God in his greatness, all these would vanish.
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See how the Prophet describes him, Isay 40. 15. when hee sayes, all the nations are but a small thing to him, like the few drops of the bucket and the dust of the ballance;
See how the Prophet describes him, Saiah 40. 15. when he Says, all the Nations Are but a small thing to him, like the few drops of the bucket and the dust of the balance;
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put the case all the Nations of the world were for thee or against thee, who would not thinke this a great matter (as what would wee thinke if we had but one Nation against us?) yet let them be compared to the Lord;
put the case all the nations of the world were for thee or against thee, who would not think this a great matter (as what would we think if we had but one nation against us?) yet let them be compared to the Lord;
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they are but as dust blowne away with his breath.
they Are but as dust blown away with his breath.
pns32 vbr p-acp c-acp n1 vvn av p-acp po31 n1.
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If our eyes were but opened to see as Gehazies were, the host that was about him,
If our eyes were but opened to see as Gehazies were, the host that was about him,
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so ours to see the Lord, we should desire him alone, and seeke him:
so ours to see the Lord, we should desire him alone, and seek him:
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and then a man would be ready for all varieties of changes, put him where you will, he will be content to have Gods favour whilest he lives,
and then a man would be ready for all varieties of changes, put him where you will, he will be content to have God's favour whilst he lives,
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and heaven when he dyes, and till this be wrought he doth not seeke God with a perfect heart;
and heaven when he dies, and till this be wrought he does not seek God with a perfect heart;
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till a man comes to this choyce, I have many things in the world, but the LORD is my portion, and he is my exceeding great reward; and I can live on him alone, it being as impossible for me to have him without comfort as to have the Sunne without light;
till a man comes to this choice, I have many things in the world, but the LORD is my portion, and he is my exceeding great reward; and I can live on him alone, it being as impossible for me to have him without Comfort as to have the Sun without Light;
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so as whatever becomes of him, he is able to say, I have lost nothing, I am not driven out of my inheritance and portion, I have Gods presence,
so as whatever becomes of him, he is able to say, I have lost nothing, I am not driven out of my inheritance and portion, I have God's presence,
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and that will be a direction and a protection to us in hard times, so that we may say, The Lords Name is my strong Tower, and though others fly to other refuges,
and that will be a direction and a protection to us in hard times, so that we may say, The lords Name is my strong Tower, and though Others fly to other refuges,
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yet Thither fly the righteous, and are safe. Thou must seeke Gods presence in time of peace:
yet Thither fly the righteous, and Are safe. Thou must seek God's presence in time of peace:
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if thou wouldest have it for thy refuge in time of danger. Both these we may see, Isai. 4. the two last verses.
if thou Wouldst have it for thy refuge in time of danger. Both these we may see, Isaiah 4. the two last Verses.
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The Lord will create upon every place of Mount Sion, and upon her assemblies a cloud and smoake by day, The Lord will create upon every place of Mount Sion, and upon her assemblies a cloud and smoke by day,
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and the shining of a flaming fire by night, verse 5. that is, as the People of Israel comming out of Egypt had a pillar of fire to guide them by night,
and the shining of a flaming fire by night, verse 5. that is, as the People of Israel coming out of Egypt had a pillar of fire to guide them by night,
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and a cloudy pillar by day; and a cloudy pillar by day;
cc dt j n1 p-acp n1;
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so God promiseth there to his people, I will walke before you, and direct your way in all your actions, in difficult cases.
so God promises there to his people, I will walk before you, and Direct your Way in all your actions, in difficult cases.
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God guides them by an immediate enlightning of his Spirit into those wayes that shall be most safe for them, 1 Sam. 18. 14. The Lord was with David,
God guides them by an immediate enlightening of his Spirit into those ways that shall be most safe for them, 1 Sam. 18. 14. The Lord was with David,
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and hee walked wisely, God directed him, and was his Counsellor, when as the Lord departed from Saul, and he erred in all he did; and he walked wisely, God directed him, and was his Counsellor, when as the Lord departed from Saul, and he erred in all he did;
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As the Israelites, if their two pillars had beene taken away, they had beene lost in the wildernesse;
As the Israelites, if their two pillars had been taken away, they had been lost in the Wilderness;
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So was Saul, when the Lord departed from him, he was as a man wildred in a darke night:
So was Saul, when the Lord departed from him, he was as a man wildered in a dark night:
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whereas a godly man shall have a voyce behinde him saying, this is the way, walke in it;
whereas a godly man shall have a voice behind him saying, this is the Way, walk in it;
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whereas if hee went another way, he should breake his necke; and what a great privilege is this?
whereas if he went Another Way, he should break his neck; and what a great privilege is this?
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But that is not all the benefit which the presence of God doth afford us, but it gives protection also;
But that is not all the benefit which the presence of God does afford us, but it gives protection also;
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as that place in Isay shewes:
as that place in Saiah shows:
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for it followes, upon all the glory shall bee a defence, and there shall be a Tabernacle for a shadow in the day time from the heate,
for it follows, upon all the glory shall be a defence, and there shall be a Tabernacle for a shadow in the day time from the heat,
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and for a place of refuge, and for a covert from the storme and from the raine; and for a place of refuge, and for a covert from the storm and from the rain;
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that is, looke what a shadow is to a poore traveller in the time of scorching heate, in those hot Countries;
that is, look what a shadow is to a poor traveller in the time of scorching heat, in those hight Countries;
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that will the Lords presence be to all his Saints, and it shall be a covert also; they shall be under it,
that will the lords presence be to all his Saints, and it shall be a covert also; they shall be under it,
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as under a roofe, stand like one in an house dry, that looks out and sees others in a storme:
as under a roof, stand like one in an house dry, that looks out and sees Others in a storm:
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as when the Aegyptians were beaten with haile, and perisht in it, the Israelites were safe.
as when the egyptians were beaten with hail, and perished in it, the Israelites were safe.
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And lastly, he will be a refuge to them, when they are persecuted by any, whether it be by their owne sinnes which follow them, as the avenger of bloud,
And lastly, he will be a refuge to them, when they Are persecuted by any, whither it be by their own Sins which follow them, as the avenger of blood,
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or by evill men, or the power and malice of Sathan; if they run to him, he will be their Asylum, their Sanctuary.
or by evil men, or the power and malice of Sathan; if they run to him, he will be their Asylum, their Sanctuary.
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See this different priviledge of the Saints from others in Mordecai and Haman; both were in distresse.
See this different privilege of the Saints from Others in Mordecai and Haman; both were in distress.
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Mordecai was persecuted, he flew to the Lord by prayer, and had him for a refuge;Mordecai was persecuted, he flew to the Lord by prayer, and had him for a refuge;
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but Haman had none, when he was out with the King: So both Peter and Iudas fell into sinne;
but Haman had none, when he was out with the King: So both Peter and Iudas fell into sin;
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but Peter had a refuge to fly to, even God, whom he had been formerly acquainted withall; but Iudas had none;
but Peter had a refuge to fly to, even God, whom he had been formerly acquainted withal; but Iudas had none;
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and so the storme fell on him:
and so the storm fell on him:
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so Saul being to fight with the Philistimes had no refuge, God was departed from him, and therefore he fled to a witch:
so Saul being to fight with the Philistines had no refuge, God was departed from him, and Therefore he fled to a witch:
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but David when hee was in as great a streight, and the people talkt of stoning him, he had a refuge, he encouraged himselfe in his God:
but David when he was in as great a straight, and the people talked of stoning him, he had a refuge, he encouraged himself in his God:
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and therfore you find it so often repeated by him, God is my shield, and the rocke of my defence.
and Therefore you find it so often repeated by him, God is my shield, and the rock of my defence.
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In faire weather men care for no such shelter, because they thinke they need it not;
In fair weather men care for no such shelter, Because they think they need it not;
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but remember, a storme may come, and it is good to provide against a rainy day, 2 Rev. 5. when the Church was falne from her first love, he threatneth to remove the Candlesticke, whereby he meanes not the ministry onely,
but Remember, a storm may come, and it is good to provide against a rainy day, 2 Rev. 5. when the Church was fallen from her First love, he threatens to remove the Candlestick, whereby he means not the Ministry only,
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as appeares by the last verse of the first Chapter:
as appears by the last verse of the First Chapter:
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The seven Candlestickes thou sawest are the seven Churches, and therefore Captivity is thereby threatned, a removall from that Citty which was a place of ease and safety, into a barren land where they should live more hardly.The seven Candlesticks thou Sawest Are the seven Churches, and Therefore Captivity is thereby threatened, a removal from that city which was a place of ease and safety, into a barren land where they should live more hardly.
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And this is threatned, not because they had utterly forsaken, but were fallen from their first love, and some degrees of it.
And this is threatened, not Because they had utterly forsaken, but were fallen from their First love, and Some Degrees of it.
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What cause have we then to feare? and if so, what cause is there wee should now seek the Lords presence? and then we shall be sure to find him a refuge;
What cause have we then to Fear? and if so, what cause is there we should now seek the lords presence? and then we shall be sure to find him a refuge;
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for go whither thou wilt, He is there. Psal. 139. Whether into the furthermost parts of the earth,
for go whither thou wilt, He is there. Psalm 139. Whither into the furthermost parts of the earth,
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or the heart of the Sea, thou art there, sayes David, and as nothing is so terrible to the wicked as that;or the heart of the Sea, thou art there, Says David, and as nothing is so terrible to the wicked as that;
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go whither they can, God is there; so nothing is more comfortable to the Godly.
go whither they can, God is there; so nothing is more comfortable to the Godly.
vvb c-crq pns32 vmb, np1 vbz a-acp; av pix vbz av-dc j p-acp dt j.
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Now we are come to the last condition, which the Lord requires, before he will heare prayers and forgive their sinnes,
Now we Are come to the last condition, which the Lord requires, before he will hear Prayers and forgive their Sins,
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or heale the land of his people; and that is, If my people turne from their evill wayes.
or heal the land of his people; and that is, If my people turn from their evil ways.
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Whence you may observe this Doctrine.
Whence you may observe this Doctrine.
c-crq pn22 vmb vvi d n1.
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That except a man doe turne from his evill wayes, hee can have no interest in the promises of the Gospell. That except a man do turn from his evil ways, he can have no Interest in the promises of the Gospel.
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Now this poynt, as the rest, hath a double office. The one is to shut out those, to whom the promises belong not;
Now this point, as the rest, hath a double office. The one is to shut out those, to whom the promises belong not;
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If you turne not from your evill wayes your prayers shall not be heard:If you turn not from your evil ways your Prayers shall not be herd:
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Another to open a doore of comfort to them that doe it, their prayers shall be heard.
another to open a door of Comfort to them that do it, their Prayers shall be herd.
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But first for matter of terror to those without;
But First for matter of terror to those without;
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and herein our method shall be, first to know what it is to turne from our evill waies;
and herein our method shall be, First to know what it is to turn from our evil ways;
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for when the Lord shall hang all his promises upon these conditions, we have reason to examine them narrowly.
for when the Lord shall hang all his promises upon these conditions, we have reason to examine them narrowly.
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Wherfore for the conceiving of this, we must know, that every man is borne backward into the world, with his backe turned upon God, and his face toward sinne and hell,
Wherefore for the conceiving of this, we must know, that every man is born backward into the world, with his back turned upon God, and his face towards sin and hell,
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and so continues, till he heare some call from God to the contrary, saying, That is not the way, &c. So that this conversion of the soule is called a turning, because it is from one terme or object to another, that is, from sinne to righteousnesse, from Sathan to God.
and so continues, till he hear Some call from God to the contrary, saying, That is not the Way, etc. So that this conversion of the soul is called a turning, Because it is from one term or Object to Another, that is, from sin to righteousness, from Sathan to God.
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And because there are many false turnings, and many men that wheele about and never turne truly, who yet suppose that they are converted,
And Because there Are many false turnings, and many men that wheel about and never turn truly, who yet suppose that they Are converted,
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therefore we will endeavour to open to you this true turning. Now it may be found out foure wayes.
Therefore we will endeavour to open to you this true turning. Now it may be found out foure ways.
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First by the causes of it or motives upon which. Secondly, by the termes from which and to which we turne.
First by the Causes of it or motives upon which. Secondly, by the terms from which and to which we turn.
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Thirdly by the manner. Fourthly by the effects.
Thirdly by the manner. Fourthly by the effects.
ord p-acp dt n1. ord p-acp dt n2.
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First, for the causes of this solid, true turning, and the motives which worke upon a mans heart to turne him;
First, for the Causes of this solid, true turning, and the motives which work upon a men heart to turn him;
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you must know, that there are many things may cause a man to leave his evill ways for a while;
you must know, that there Are many things may cause a man to leave his evil ways for a while;
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As it may be, some present affliction, for the avoyding of which a man may seeme to turne unto God.
As it may be, Some present affliction, for the avoiding of which a man may seem to turn unto God.
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Therefore God still complaines of the Iewes, that they turned, but fainedly unto him, and not with the whole heart,
Therefore God still complains of the Iewes, that they turned, but fainedly unto him, and not with the Whole heart,
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because when hee slew them, then they sought to him, and then they would turne from their evill wayes;
Because when he slew them, then they sought to him, and then they would turn from their evil ways;
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but when they were delivered, they turned to their old Bias againe.
but when they were Delivered, they turned to their old Bias again.
cc-acp c-crq pns32 vbdr vvn, pns32 vvd p-acp po32 j n1 av.
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So Pharaoh, when as he was plagued with any new Iudgement, then hee would let the Israelites goe, but as soone as that was off, hee hardened his heart, and would not let them goe.
So Pharaoh, when as he was plagued with any new Judgement, then he would let the Israelites go, but as soon as that was off, he hardened his heart, and would not let them go.
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As also a second cause to move men to turne may be some present commodity. This doth appeare in many of those that applied themselves to Christ:
As also a second cause to move men to turn may be Some present commodity. This does appear in many of those that applied themselves to christ:
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some did it for the loaves, and some for their convenient living, some for the hope of an earthly Kingdome, which they thought hee would have brought;
Some did it for the loaves, and Some for their convenient living, Some for the hope of an earthly Kingdom, which they Thought he would have brought;
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but these all left him afterwards.
but these all left him afterwards.
cc-acp d d vvd pno31 av.
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There bee many such false motives, but the onely true motives are taken from the apprehension of eternall life and eternall death:
There be many such false motives, but the only true motives Are taken from the apprehension of Eternal life and Eternal death:
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the conversion is not right till then, and the reason is, because all other motives may be over ballanced;
the conversion is not right till then, and the reason is, Because all other motives may be over balanced;
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But the motives of life and death cannot be over topped by any thing; If preferment be offered, or what ever the world can offer:
But the motives of life and death cannot be over topped by any thing; If preferment be offered, or what ever the world can offer:
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but these exceed all that Sathan, or the world, or the flesh can suggest.
but these exceed all that Sathan, or the world, or the Flesh can suggest.
cc-acp d vvb d cst np1, cc dt n1, cc dt n1 vmb vvi.
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Therefore a man is then turned, when the Lord shall enlarge his thoughts, to see the greatnesse and the vastnesse of these two;
Therefore a man is then turned, when the Lord shall enlarge his thoughts, to see the greatness and the vastness of these two;
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for then all those other things appeare but as Candles in the Sunshine:
for then all those other things appear but as Candles in the Sunshine:
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So that if Sathan come with earthly honours and pleasures in his hand, the answer will be easie,
So that if Sathan come with earthly honours and pleasures in his hand, the answer will be easy,
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but what are these to eternall death, and everlasting life? and these are not thought of nor considered by carnall men:
but what Are these to Eternal death, and everlasting life? and these Are not Thought of nor considered by carnal men:
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though they talke of heaven and hell, yet they see not the immense vastnesse and latitude of them,
though they talk of heaven and hell, yet they see not the immense vastness and latitude of them,
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and therefore goe on so confidently, hence Christ in Marke 16. when he sends forth his Disciples to convert men, he bids them use these two arguments.
and Therefore go on so confidently, hence christ in Mark 16. when he sends forth his Disciples to convert men, he bids them use these two Arguments.
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Tell every man if hee beleeve hee shall bee saved; if not, hee shall bee damned.
Tell every man if he believe he shall be saved; if not, he shall be damned.
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Where wee see the motives that Ministers are to use by Christs direction, are eternall life and death:
Where we see the motives that Ministers Are to use by Christ direction, Are Eternal life and death:
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And Saint Paul endeavouring to convert Felix, told him of the Iudgement to come, which made him to tremble: And Christ told the woman of Samaria of that water and spring, that flowes up to eternall life.
And Saint Paul endeavouring to convert Felix, told him of the Judgement to come, which made him to tremble: And christ told the woman of Samaria of that water and spring, that flows up to Eternal life.
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Consider therefore whether ever thou hadst a true apprehension of these, without which a man cannot be throughly wrought upon; Consider Therefore whither ever thou Hadst a true apprehension of these, without which a man cannot be thoroughly wrought upon;
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which apprehension if true, hath these conditions in it. First it must be an apprehension of them as present:
which apprehension if true, hath these conditions in it. First it must be an apprehension of them as present:
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for happily a man may have a slight thought of eternall life and death, he may looke upon them as things absent and afarre off; for happily a man may have a slight Thought of Eternal life and death, he may look upon them as things absent and afar off;
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but when they are set on by God, a man is pursued and brought into streights by the apprehensions of them,
but when they Are Set on by God, a man is pursued and brought into straights by the apprehensions of them,
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so as he hath no rest till he be translated into another condition.
so as he hath no rest till he be translated into Another condition.
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A carnall man on his death bed, having an actuall apprehension of hell as present, is strangely affected.
A carnal man on his death Bed, having an actual apprehension of hell as present, is strangely affected.
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Now at conversion, the apprehension of these seizeth upon a man by a work of the Spirit,
Now At conversion, the apprehension of these seizes upon a man by a work of the Spirit,
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and compasses him about so, as he cannot shake it off, till he turnes to God.
and compasses him about so, as he cannot shake it off, till he turns to God.
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The wise man sees the plague before hand, even as present: and therfore stayes not till it comes:The wise man sees the plague before hand, even as present: and Therefore stays not till it comes:
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but turnes in the time of youth, health and strength. Secondly, it must be a deepe, fix'd, and setled apprehension:
but turns in the time of youth, health and strength. Secondly, it must be a deep, fixed, and settled apprehension:
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for sometimes a man that shall never be saved, may be moved with the present apprehension of eternall death, and life; for sometime a man that shall never be saved, may be moved with the present apprehension of Eternal death, and life;
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but it is as a storme soone blowne over, but in him that shall be saved, it is set on by the spirit of bondage, and such an impression made,
but it is as a storm soon blown over, but in him that shall be saved, it is Set on by the Spirit of bondage, and such an impression made,
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as will never out, but he still remembers it; and this is that true apprehension which moves to repentance.
as will never out, but he still remembers it; and this is that true apprehension which moves to Repentance.
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But some will say, can a man be wrought upon by the meere apprehensions of eternall life and death, to turne from his evill wayes, without an apprehension of sin and grace?
But Some will say, can a man be wrought upon by the mere apprehensions of Eternal life and death, to turn from his evil ways, without an apprehension of since and grace?
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When a man hath a true apprehension of eternall life and death, he comes to know what sin and Grace is, and never before:
When a man hath a true apprehension of Eternal life and death, he comes to know what since and Grace is, and never before:
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till a man knowes eternall death, he looks on sin as a trifle, as a thing of nought;
till a man knows Eternal death, he looks on since as a trifle, as a thing of nought;
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therefore the wise man saith, they despise their waies; but this apprehension is it, which helpes to present sin in its l•vely colours,
Therefore the wise man Says, they despise their ways; but this apprehension is it, which helps to present since in its l•vely colours,
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and so also the price of grace is then understood, when it is apprehended, as drawing with it everlasting happinesse,
and so also the price of grace is then understood, when it is apprehended, as drawing with it everlasting happiness,
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as the needle drawes the threed.
as the needle draws the thread.
c-acp dt n1 vvz dt n1.
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The second thing is the consideration of the termes, for there is no turning without going from one terme to another;
The second thing is the consideration of the terms, for there is no turning without going from one term to Another;
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and there is no true turning, except it be from Sathan, and the creature, and your owne selves to God.
and there is no true turning, except it be from Sathan, and the creature, and your own selves to God.
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Of this you reade in Acts 26. 18. that Saint Paul was sent to open their eyes,
Of this you read in Acts 26. 18. that Saint Paul was sent to open their eyes,
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and to turne them from darkenesse to light, and from the power of Sathan unto God, &c. You see these the termes of true turning; and to turn them from darkness to Light, and from the power of Sathan unto God, etc. You see these the terms of true turning;
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and this is especially to be marked:
and this is especially to be marked:
cc d vbz av-j pc-acp vbi vvn:
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for if there be no more then a turning from misery to happinesse, it is not sound;
for if there be no more then a turning from misery to happiness, it is not found;
c-acp cs pc-acp vbb dx av-dc cs dt vvg p-acp n1 p-acp n1, pn31 vbz xx j;
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for if you look upon sinne, and misery, grace and happinesse as in themselves without respect to God, you doe but turne upon your owne hinges,
for if you look upon sin, and misery, grace and happiness as in themselves without respect to God, you do but turn upon your own hinges,
c-acp cs pn22 vvb p-acp n1, cc n1, n1 cc n1 c-acp p-acp px32 p-acp n1 p-acp np1, pn22 vdb p-acp vvi p-acp po22 d n2,
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as axle-trees, you goe but different wayes to the same center, that o ther wicked men goe unto,
as axletrees, you go but different ways to the same centre, that o ther wicked men go unto,
c-acp n2, pn22 vvb p-acp j n2 p-acp dt d n1, cst fw-la zz j n2 vvb p-acp,
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so long as you looke only at the misery and the happinesse of your selves alone, which is the center of all mankinde.
so long as you look only At the misery and the happiness of your selves alone, which is the centre of all mankind.
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Therefore in a true conversion, these motives are lookt upon in relation to God, as thus;
Therefore in a true conversion, these motives Are looked upon in Relation to God, as thus;
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if I follow my selfe and the creature, they are never able to save me;
if I follow my self and the creature, they Are never able to save me;
cs pns11 vvb po11 n1 cc dt n1, pns32 vbr av-x j pc-acp vvi pno11;
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but if I apply my selfe to him that hath the keyes of life and death, I shall be happy in him for ever:
but if I apply my self to him that hath the keys of life and death, I shall be happy in him for ever:
cc-acp cs pns11 vvb po11 n1 p-acp pno31 cst vhz dt n2 pp-f n1 cc n1, pns11 vmb vbi j p-acp pno31 p-acp av:
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therefore henceforth I will forsake Satan and every creature, and apply my selfe onely to the Lord. And upon this ground a man makes this resolution with himselfe, I will forsake Sathan and subject my selfe to God;
Therefore henceforth I will forsake Satan and every creature, and apply my self only to the Lord. And upon this ground a man makes this resolution with himself, I will forsake Sathan and Subject my self to God;
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for he only is the author of true happinesse:
for he only is the author of true happiness:
c-acp pns31 av-j vbz dt n1 pp-f j n1:
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so that now God is made a tearme, to which thou turnest and appliest thy selfe.
so that now God is made a term, to which thou Turnest and appliest thy self.
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Hos. 7. 16. They returned, but not to the most High, &c. There is a turning made mention of, Hos. 7. 16. They returned, but not to the most High, etc. There is a turning made mention of,
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and one would thinke, in a speciall manner; for they fasted, they prayed, but this was no turning to God;
and one would think, in a special manner; for they fasted, they prayed, but this was no turning to God;
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and why? because yee have turned but from misery, and sought your owne happinesse,
and why? Because ye have turned but from misery, and sought your own happiness,
cc q-crq? c-acp pn22 vhb vvn cc-acp p-acp n1, cc vvd po22 d n1,
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and ye have forgotten me, saith the Lord, who am the most High and only able to deliver and save you;
and you have forgotten me, Says the Lord, who am the most High and only able to deliver and save you;
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and therefore their turning was counterfeit, not true; this will not hold, such will start aside like a broken bow.
and Therefore their turning was counterfeit, not true; this will not hold, such will start aside like a broken bow.
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Thirdly, for the manner of turning, as it is exprest in Scripture, you must turne to the Lord with all your heart, and all your soule;
Thirdly, for the manner of turning, as it is expressed in Scripture, you must turn to the Lord with all your heart, and all your soul;
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though it be not exprest here, yet it is to be understood, If my people turne from their evill waies with their whole hearts.
though it be not expressed Here, yet it is to be understood, If my people turn from their evil ways with their Whole hearts.
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But what is this turning with a mans whole heart?
But what is this turning with a men Whole heart?
cc-acp q-crq vbz d vvg p-acp dt ng1 j-jn n1?
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A man is then said to turne with his whole heart, when hee is fully enlightned and convinced in his understanding of the evill of a thing,
A man is then said to turn with his Whole heart, when he is Fully enlightened and convinced in his understanding of the evil of a thing,
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and thereupon doth take a full resolution to forsake it:
and thereupon does take a full resolution to forsake it:
cc av vdz vvi dt j n1 pc-acp vvi pn31:
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As if a man bee going out of the way, and another man come and tell him he is not in the right way, which will leade him to his journeys end;
As if a man be going out of the Way, and Another man come and tell him he is not in the right Way, which will lead him to his journeys end;
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if he be fully perswaded of this, he will returne, and that with all his heart,
if he be Fully persuaded of this, he will return, and that with all his heart,
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as we use to say, when we doe a thing willingly:
as we use to say, when we do a thing willingly:
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So it is here, if a man be fully perswaded that sinne is the cause of all misery,
So it is Here, if a man be Fully persuaded that sin is the cause of all misery,
av pn31 vbz av, cs dt n1 vbi av-j vvn cst n1 vbz dt n1 pp-f d n1,
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and God of happinesse, hee turnes to GOD with his whole heart.
and God of happiness, he turns to GOD with his Whole heart.
cc np1 pp-f n1, pns31 vvz p-acp np1 p-acp po31 j-jn n1.
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Now unlesse it be with the whole heart, this turning is but fained; as appeares by that in Ier. 3. 10. And yet for all this, her trecherous sister Iudah hath not turned unto me with her whole heart, but fainedly saith the Lord;
Now unless it be with the Whole heart, this turning is but feigned; as appears by that in Jeremiah 3. 10. And yet for all this, her treacherous sister Iudah hath not turned unto me with her Whole heart, but fainedly Says the Lord;
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which falls out, when men have some motives to move them, but not enow; they are not fully convinced, and so they turne but by halves.
which falls out, when men have Some motives to move them, but not enough; they Are not Fully convinced, and so they turn but by halves.
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When therefore the illumination is perfect and full;
When Therefore the illumination is perfect and full;
c-crq av dt n1 vbz j cc j;
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that these wayes wherein he walkes will bring him to misery, and the contrary to happines,
that these ways wherein he walks will bring him to misery, and the contrary to happiness,
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then a man perfectly turnes, and with his whole heart: and because turning thus with the whole heart followes full conviction,
then a man perfectly turns, and with his Whole heart: and Because turning thus with the Whole heart follows full conviction,
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therefore the Apostle doth expresse this turning by the phrase of opening the eyes, Acts 26. 18. To open their eyes and to turne them, &c. that is, every man goes on in his wayes of sinning, till his eyes be opened, to see the thing which he saw not before:
Therefore the Apostle does express this turning by the phrase of opening the eyes, Acts 26. 18. To open their eyes and to turn them, etc. that is, every man Goes on in his ways of sinning, till his eyes be opened, to see the thing which he saw not before:
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and GOD many times meetes men in the midst of their wayes, and gives them some light and meanes,
and GOD many times meets men in the midst of their ways, and gives them Some Light and means,
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as some exhortations and motions to good, some checks for their evill wayes:
as Some exhortations and motions to good, Some Checks for their evil ways:
c-acp d n2 cc n2 p-acp j, d n2 p-acp po32 j-jn n2:
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and if those admonitions be so farre effectuall, as to open their eyes, that is, to convince and perswade them, that the way they goe in leades to eternall misery,
and if those admonitions be so Far effectual, as to open their eyes, that is, to convince and persuade them, that the Way they go in leads to Eternal misery,
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then doe they turne and are willing to do it.
then do they turn and Are willing to do it.
av vdb pns32 vvi cc vbr j pc-acp vdi pn31.
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And therefore also on the contrary, when GOD will not heale and convert a people, hee suffers not their eyes to be opened,
And Therefore also on the contrary, when GOD will not heal and convert a people, he suffers not their eyes to be opened,
cc av av p-acp dt n-jn, c-crq np1 vmb xx vvi cc vvi dt n1, pns31 vvz xx po32 n2 pc-acp vbi vvn,
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as in Esay 16 10. Make the heart of this people fatt, and make their eares heavie,
as in Isaiah 16 10. Make the heart of this people fat, and make their ears heavy,
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and shut their eyes, lest they see with their eyes, and heare with their cares, and understand with their hearts, and convert to be healed. and shut their eyes, lest they see with their eyes, and hear with their Cares, and understand with their hearts, and convert to be healed.
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Where we see, that the first chaine of our conversion is the opening of the eyes, the second chaine is the opening of the heart, the third is to be converted and healed;
Where we see, that the First chain of our conversion is the opening of the eyes, the second chain is the opening of the heart, the third is to be converted and healed;
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and the two former will draw on the last:
and the two former will draw on the last:
cc dt crd j vmb vvi p-acp dt ord:
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and because the Lord is resolved not to heale them, therfore their eyes must be shut up.
and Because the Lord is resolved not to heal them, Therefore their eyes must be shut up.
cc c-acp dt n1 vbz vvn xx pc-acp vvi pno32, av po32 n2 vmb vbi vvn a-acp.
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But at conversion mens eyes are opened to see sin comming against them, even as an enemy with a sword in his hand,
But At conversion men's eyes Are opened to see since coming against them, even as an enemy with a sword in his hand,
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and to see the riches of the inheritance of the Saints, which neither the eys of natural men have seene,
and to see the riches of the inheritance of the Saints, which neither the eyes of natural men have seen,
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nor their eares heard, nor their hearts understood. And then is a man turned from his evill wayes, and not before.nor their ears herd, nor their hearts understood. And then is a man turned from his evil ways, and not before.
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A man goes on in a course of sinning, as Balaam did in his way; he met an Angell with a drawne sword, but saw him not at the first:
A man Goes on in a course of sinning, as balaam did in his Way; he met an Angel with a drawn sword, but saw him not At the First:
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so soone as his eyes were opened, there needed no more perswasions to move him to turne:
so soon as his eyes were opened, there needed no more persuasions to move him to turn:
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So a wicked man goes on in a way, wherein hee runnes upon the swords point, and he sees it not;
So a wicked man Goes on in a Way, wherein he runs upon the swords point, and he sees it not;
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but when his eyes are opened to see it, then hee turnes backe, and when they are thus turning back,
but when his eyes Are opened to see it, then he turns back, and when they Are thus turning back,
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like Gehazi, 2 Kings 6. 15, 16, 17. who (seeing an army comming against him and his master Elisha) he cries out, Alas, what shall we doe, if we goe on? and Elisha answered, feare not: for they are more that be with us then they that be with them:
like Gehazi, 2 Kings 6. 15, 16, 17. who (seeing an army coming against him and his master Elisha) he cries out, Alas, what shall we do, if we go on? and Elisha answered, Fear not: for they Are more that be with us then they that be with them:
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and so Gehazi saw when God opened his eyes:
and so Gehazi saw when God opened his eyes:
cc av np1 vvd c-crq np1 vvd po31 n2:
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So do men when they set upon a new course, they meete with many oppositions and dangers in the way, which makes them cry,
So do men when they Set upon a new course, they meet with many oppositions and dangers in the Way, which makes them cry,
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alas what shall wee doe? then God openeth their eyes, and they see also more with them then against them:
alas what shall we do? then God Openeth their eyes, and they see also more with them then against them:
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they see the glorious priviledges that they have, and the strength that they received from God: these things encourage them, that they goe on resolutely,
they see the glorious privileges that they have, and the strength that they received from God: these things encourage them, that they go on resolutely,
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because that the latter are farre greater than the former.
Because that the latter Are Far greater than the former.
c-acp cst dt d vbr av-j jc cs dt j.
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Lastly, to finde out what this true turning unto God is, we must consider the effects of it:
Lastly, to find out what this true turning unto God is, we must Consider the effects of it:
ord, pc-acp vvi av q-crq d j n-vvg p-acp np1 vbz, pns12 vmb vvi dt n2 pp-f pn31:
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Now a man is then turned, when he finds these three effects wrought in him.
Now a man is then turned, when he finds these three effects wrought in him.
av dt n1 vbz av vvn, c-crq pns31 vvz d crd n2 vvn p-acp pno31.
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First he findeth that those evill wayes of sinne, and those corruptions which before did dwell in his heart and had the rule there, are now put out of possession,
First he finds that those evil ways of sin, and those corruptions which before did dwell in his heart and had the Rule there, Are now put out of possession,
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and the contrary grace is made master of the house;
and the contrary grace is made master of the house;
cc dt j-jn n1 vbz vvn n1 pp-f dt n1;
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so that he can say with the Apostle Rom. 7. It is not I, but sinne in mee, that is, sinne sometimes was the master of the house,
so that he can say with the Apostle Rom. 7. It is not I, but sin in me, that is, sin sometime was the master of the house,
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and that which I now call my selfe, as then was not, had no existence in mee;
and that which I now call my self, as then was not, had no existence in me;
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but now the case is altered, the regenerate part, that is in me is master,
but now the case is altered, the regenerate part, that is in me is master,
cc-acp av dt n1 vbz vvn, dt j-vvn n1, cst vbz p-acp pno11 vbz n1,
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and though sinne thrusts in and dwells there also, yet it is but an intruder, no lust but is thrust out;
and though sin thrusts in and dwells there also, yet it is but an intruder, no lust but is thrust out;
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and if it creepes in, it is by one of these wayes.
and if it creeps in, it is by one of these ways.
cc cs pn31 vvz p-acp, pn31 vbz p-acp crd pp-f d n2.
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First, either stealing in, as a thiefe, by night, when they doe not watch and see it,
First, either stealing in, as a thief, by night, when they do not watch and see it,
ord, d vvg p-acp, p-acp dt n1, p-acp n1, c-crq pns32 vdb xx vvi cc vvi pn31,
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or secondly it breakes in by violence, as rebells taking the advantage of some strange passion,
or secondly it breaks in by violence, as rebels taking the advantage of Some strange passion,
cc ord pn31 vvz p-acp p-acp n1, c-acp n2 vvg dt n1 pp-f d j n1,
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so as they are not able to resist it, yet sinne dwells not there as master,
so as they Are not able to resist it, yet sin dwells not there as master,
av c-acp pns32 vbr xx j pc-acp vvi pn31, av n1 vvz xx a-acp p-acp n1,
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for it is expeld as soone as the rebell is found, as soone as strength is recovered,
for it is expelled as soon as the rebel is found, as soon as strength is recovered,
c-acp pn31 vbz vvn a-acp av c-acp dt n1 vbz vvn, c-acp av c-acp n1 vbz vvn,
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so as possession is still kept by grace, that as it is said of peace, Let the peace of God rule in your hearts, that is,
so as possession is still kept by grace, that as it is said of peace, Let the peace of God Rule in your hearts, that is,
av c-acp n1 vbz av vvn p-acp n1, cst c-acp pn31 vbz vvn pp-f n1, vvb dt n1 pp-f np1 vvi p-acp po22 n2, cst vbz,
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though you be ready to fall out with your brethren, yet let not malice rule, but peace.
though you be ready to fallen out with your brothers, yet let not malice Rule, but peace.
cs pn22 vbb j pc-acp vvi av p-acp po22 n2, av vvb xx n1 vvi, cc-acp n1.
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Now what is said of one grace, is true of all:
Now what is said of one grace, is true of all:
av q-crq vbz vvn pp-f crd n1, vbz j pp-f d:
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so then examine thy selfe, how comes sinne in into thee? comes it in by stealth,
so then examine thy self, how comes sin in into thee? comes it in by stealth,
av av vvi po21 n1, q-crq vvz n1 p-acp p-acp pno21? vvz pn31 p-acp p-acp n1,
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or by violence onely? and when it is come in, does it continue master? then thou art not turned to GOD:
or by violence only? and when it is come in, does it continue master? then thou art not turned to GOD:
cc p-acp n1 av-j? cc c-crq pn31 vbz vvn p-acp, vdz pn31 vvi n1? cs pns21 vb2r xx vvn p-acp np1:
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for if thou wert truly turned to God, though sinne did creep in as a thiefe,
for if thou Wertenberg truly turned to God, though sin did creep in as a thief,
c-acp cs pns21 vbd2r av-j vvn p-acp np1, cs n1 vdd vvi p-acp c-acp dt n1,
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2738
yet thou wouldest not suffer it to take possession of the house, but you would cast it forth;
yet thou Wouldst not suffer it to take possession of the house, but you would cast it forth;
av pns21 vmd2 xx vvi pn31 pc-acp vvi n1 pp-f dt n1, cc-acp pn22 vmd vvi pn31 av;
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2739
and if it did breake in by violence, yet when thou hadst recovered thy strength,
and if it did break in by violence, yet when thou Hadst recovered thy strength,
cc cs pn31 vdd vvi p-acp p-acp n1, av c-crq pns21 vhd2 vvn po21 n1,
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when thou hadst got the hill, that is, the upper hand, thou wouldst keepe it under.
when thou Hadst god the hill, that is, the upper hand, thou Wouldst keep it under.
c-crq pns21 vhd2 vvn dt n1, cst vbz, dt jc n1, pns21 vmd2 vvi pn31 p-acp.
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The second effect is this, that when hee hath thrust out sinne, then he hates it,
The second Effect is this, that when he hath thrust out sin, then he hates it,
dt ord n1 vbz d, cst c-crq pns31 vhz vvd av n1, cs pns31 vvz pn31,
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as Amnon did his sister Thamar; he not only thrust her out of doores, and barred the doore on her,
as Amnon did his sister Tamar; he not only thrust her out of doors, and barred the door on her,
c-acp np1 vdd po31 n1 np1; pns31 xx av-j vvi pno31 av pp-f n2, cc vvn dt n1 p-acp pno31,
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but also he hated her worse, than ever he had loved her.
but also he hated her Worse, than ever he had loved her.
cc-acp av pns31 vvd pno31 jc, cs av pns31 vhd vvn pno31.
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So a man that is turned doth hate sinne, hate it as truly as ever hee did love it before.
So a man that is turned does hate sin, hate it as truly as ever he did love it before.
np1 dt n1 cst vbz vvn vdz vvi n1, vvb pn31 a-acp av-j c-acp av pns31 vdd vvi pn31 a-acp.
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There is none but the regenerate man that hates sin truly.
There is none but the regenerate man that hates since truly.
pc-acp vbz pix p-acp dt j-vvn n1 cst vvz n1 av-j.
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Suppose a man hath lived a long time in some sinne, it may be in drunkennesse,
Suppose a man hath lived a long time in Some sin, it may be in Drunkenness,
vvb dt n1 vhz vvn dt j n1 p-acp d n1, pn31 vmb vbi p-acp n1,
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or whoredome, swearing, &c. hee may sometimes thrust it out of doores, and by a resolution upon some grounds barre the doore against it;
or whoredom, swearing, etc. he may sometime thrust it out of doors, and by a resolution upon Some grounds bar the door against it;
cc n1, vvg, av pns31 vmb av vvi pn31 av pp-f n2, cc p-acp dt n1 p-acp d n2 vvb dt n1 p-acp pn31;
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as when he lies on his sicke bed, or is in some great affliction, but doth not hate it.
as when he lies on his sick Bed, or is in Some great affliction, but does not hate it.
c-acp c-crq pns31 vvz p-acp po31 j n1, cc vbz p-acp d j n1, cc-acp vdz xx vvi pn31.
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2749
You will say, how shall we know that?
You will say, how shall we know that?
pn22 vmb vvi, q-crq vmb pns12 vvi d?
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Hatred is implacable, and for ever, as in a man towards Toads and Serpents, he will never be perswaded to receive it again,
Hatred is implacable, and for ever, as in a man towards Toads and Serpents, he will never be persuaded to receive it again,
n1 vbz j, cc p-acp av, c-acp p-acp dt n1 p-acp n2 cc n2, pns31 vmb av-x vbi vvn pc-acp vvi pn31 av,
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and to grow friends with it, but he forsakes it forever.
and to grow Friends with it, but he forsakes it forever.
cc pc-acp vvi n2 p-acp pn31, cc-acp pns31 vvz pn31 av.
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2752
And againe secondly, he will never mince the matter with sinne, and say, thus farre will I lop and cut up my sinne,
And again secondly, he will never mince the matter with sin, and say, thus Far will I lop and Cut up my sin,
cc av ord, pns31 vmb av-x vvi dt n1 p-acp n1, cc vvi, av av-j vmb pns11 vvi cc vvi a-acp po11 n1,
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but hee will pluck it up by the rootes: Hatred desires the utter abolition and destruction of what it hates.
but he will pluck it up by the roots: Hatred Desires the utter abolition and destruction of what it hates.
cc-acp pns31 vmb vvi pn31 a-acp p-acp dt n2: n1 vvz dt j n1 cc n1 pp-f r-crq pn31 vvz.
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Thirdly, he will hate all kinds of sinnes. Sheepe hate all kind of Wolves, and the Dove all kind of Hawkes;
Thirdly, he will hate all Kinds of Sins. Sheep hate all kind of Wolves, and the Dove all kind of Hawks;
ord, pns31 vmb vvi d n2 pp-f n2. n1 vvb d n1 pp-f n2, cc dt n1 d n1 pp-f n2;
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365
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2755
therefore examine thy selfe by these generalls.
Therefore examine thy self by these generals.
av vvb po21 n1 p-acp d n2.
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365
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2756
The third effect is this, fighting against it: The truth of turning is seene by a mans resistance all a mans life;
The third Effect is this, fighting against it: The truth of turning is seen by a men resistance all a men life;
dt ord n1 vbz d, vvg p-acp pn31: dt n1 pp-f vvg vbz vvn p-acp dt ng1 n1 d dt ng1 n1;
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as the Israelites were never to seeke peace with Amalek, but to fight against them, to seeke the destruction of them while they lived.
as the Israelites were never to seek peace with Amalek, but to fight against them, to seek the destruction of them while they lived.
c-acp dt np2 vbdr av pc-acp vvi n1 p-acp np1, p-acp pc-acp vvi p-acp pno32, pc-acp vvi dt n1 pp-f pno32 cs pns32 vvd.
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Indeed it is true, such a man may bee foyld by a sinne, but still hee fights against it;
Indeed it is true, such a man may be foiled by a sin, but still he fights against it;
np1 pn31 vbz j, d dt n1 vmb vbi vvn p-acp dt n1, cc-acp av pns31 vvz p-acp pn31;
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and so wee will, if wee bee truly converted.
and so we will, if we be truly converted.
cc av pns12 vmb, cs pns12 vbb av-j vvn.
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2760
Therein then is the difference betweene the relapse and backsliding of the wicked, and the falling of the godly into some sinne.
Therein then is the difference between the relapse and backsliding of the wicked, and the falling of the godly into Some sin.
av av vbz dt n1 p-acp dt n1 cc vvg pp-f dt j, cc dt n-vvg pp-f dt j p-acp d n1.
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2761
A Saint never gives over the warre, he never enters into league with sin.
A Saint never gives over the war, he never enters into league with since.
dt n1 av-x vvz p-acp dt n1, pns31 av-x vvz p-acp n1 p-acp n1.
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2762
The spirit lusteth against the flesh, Gal. 5. that is, will be ever stirring him up against it: The Spirit Lusteth against the Flesh, Gal. 5. that is, will be ever stirring him up against it:
dt n1 vvz p-acp dt n1, np1 crd cst vbz, vmb vbi av vvg pno31 a-acp p-acp pn31:
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2763
all the world cannot make peace, where GOD hath put enmity: Thou wilt never come to say, I cannot chuse, I must needs yeeld to it:
all the world cannot make peace, where GOD hath put enmity: Thou wilt never come to say, I cannot choose, I must needs yield to it:
d dt n1 vmbx vvi n1, c-crq np1 vhz vvn n1: pns21 vm2 av-x vvi pc-acp vvi, pns11 vmbx vvi, pns11 vmb av vvi p-acp pn31:
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2764
but thou wilt never give over;
but thou wilt never give over;
cc-acp pns21 vm2 av-x vvi a-acp;
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2765
for that is the property of one truly converted, to look on sin as an enemy,
for that is the property of one truly converted, to look on since as an enemy,
p-acp d vbz dt n1 pp-f pi av-j vvn, pc-acp vvi p-acp n1 p-acp dt n1,
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2766
and whatsoever helpes him against sinne, he accounts his friend, as admonitions and reproofes, and whatsoever helpes sinne against him hee accounts his enemy.
and whatsoever helps him against sin, he accounts his friend, as admonitions and reproofs, and whatsoever helps sin against him he accounts his enemy.
cc r-crq vvz pno31 p-acp n1, pns31 vvz po31 n1, c-acp n2 cc n2, cc r-crq vvz n1 p-acp pno31 pns31 vvz po31 n1.
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2767
But you will say, if all this bee to bee done, I cannot say, I hate sinne,
But you will say, if all this bee to be done, I cannot say, I hate sin,
p-acp pn22 vmb vvi, cs d d n1 pc-acp vbi vdn, pns11 vmbx vvi, pns11 vvb n1,
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2768
for it hangs on mee continually, and I finde an aptnesse to delight in it as before.
for it hangs on me continually, and I find an aptness to delight in it as before.
c-acp pn31 vvz p-acp pno11 av-j, cc pns11 vvb dt n1 pc-acp vvi p-acp pn31 p-acp a-acp.
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368
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2769
It is true, that there is something in thee, the flesh to which sinne is as suitable as ever it was:
It is true, that there is something in thee, the Flesh to which sin is as suitable as ever it was:
pn31 vbz j, cst pc-acp vbz pi p-acp pno21, dt n1 p-acp r-crq n1 vbz a-acp j c-acp av pn31 vbds:
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2770
hence the aptnes to entertain it, that is ready to become as friendly to it as ever it was.
hence the aptness to entertain it, that is ready to become as friendly to it as ever it was.
av dt n1 pc-acp vvi pn31, cst vbz j pc-acp vvi p-acp j p-acp pn31 a-acp av pn31 vbds.
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2771
Yet againe the frame is such, as there is something in thee, namely a new creature, a new selfe, thy regenerate part, that hates sinne with a deadly hatred,
Yet again the frame is such, as there is something in thee, namely a new creature, a new self, thy regenerate part, that hates sin with a deadly hatred,
av av dt n1 vbz d, c-acp pc-acp vbz pi p-acp pno21, av dt j n1, dt j n1, po21 j-vvn n1, cst vvz n1 p-acp dt j n1,
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2772
yea and the flesh also which fosters it.
yea and the Flesh also which fosters it.
uh cc dt n1 av r-crq vvz pn31.
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2773
So then this may be thy comfort that the spirit that is in thee hates sinne, at the same time, that the flesh which is in thee delights in it.
So then this may be thy Comfort that the Spirit that is in thee hates sin, At the same time, that the Flesh which is in thee delights in it.
av cs d vmb vbi po21 n1 cst dt n1 cst vbz p-acp pno21 vvz n1, p-acp dt d n1, cst dt n1 r-crq vbz p-acp pno21 n2 p-acp pn31.
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2774
If this turning unto the Lord bee a condition on which all the promises are put;
If this turning unto the Lord be a condition on which all the promises Are put;
cs d vvg p-acp dt n1 vbb dt n1 p-acp r-crq d dt n2 vbr vvn;
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2775
then it stands you upon to examine your selves, whether any way of wickednesse bee found in you;
then it Stands you upon to examine your selves, whither any Way of wickedness be found in you;
cs pn31 vvz pn22 a-acp pc-acp vvi po22 n2, cs d n1 pp-f n1 vbi vvn p-acp pn22;
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2776
if it bee, be it greater or smaller, then you are not converted, you are still in the bond of iniquity (it is the Apostles phrase to Simon Magus; Acts) that is, tyed up in it as in a bond, shackled in it,
if it be, be it greater or smaller, then you Are not converted, you Are still in the bound of iniquity (it is the Apostles phrase to Simon Magus; Acts) that is, tied up in it as in a bound, shackled in it,
cs pn31 vbb, vbb pn31 jc cc jc, cs pn22 vbr xx vvn, pn22 vbr av p-acp dt n1 pp-f n1 (pn31 vbz dt n2 vvb p-acp np1 np1; n2) d vbz, vvn a-acp p-acp pn31 a-acp p-acp dt n1, j-vvn p-acp pn31,
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370
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2777
as a man still in prison and bound in fetters; thou art a fettered bond slave:
as a man still in prison and bound in fetters; thou art a fettered bound slave:
c-acp dt n1 av p-acp n1 cc vvn p-acp n2; pns21 vb2r dt j-vvn n1 n1:
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370
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2778
For when there is ▪ any way of wickednesse in thee, it so bindes the soule, that a man is not able to runne the wayes of Gods Commandements.
For when there is ▪ any Way of wickedness in thee, it so binds the soul, that a man is not able to run the ways of God's commandments.
c-acp c-crq pc-acp vbz ▪ d n1 pp-f n1 p-acp pno21, pn31 av vvz dt n1, cst dt n1 vbz xx j p-acp vvb dt n2 pp-f npg1 n2.
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370
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2779
Looke backe therefore upon thy former wayes, search thy heart as throughly and narrowly as they did for the leaven before the Passeover;
Look back Therefore upon thy former ways, search thy heart as thoroughly and narrowly as they did for the leaven before the Passover;
vvb av av p-acp po21 j n2, vvb po21 n1 c-acp av-j cc av-j c-acp pns32 vdd p-acp dt n1 p-acp dt np1;
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2780
search as it were for thy life, because if there bee a way of wickednesse, it will cost thee thy life.
search as it were for thy life, Because if there be a Way of wickedness, it will cost thee thy life.
vvb c-acp pn31 vbdr p-acp po21 n1, c-acp cs pc-acp vbi dt n1 pp-f n1, pn31 vmb vvi pno21 po21 n1.
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370
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2781
Search also diligently, for selfe-love makes it hard to find it out. This point needs application more than explication;
Search also diligently, for Self-love makes it hard to find it out. This point needs application more than explication;
n1 av av-j, p-acp n1 vvz pn31 j pc-acp vvi pn31 av. d n1 vvz n1 av-dc cs n1;
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2782
the busines here is more with the heart than with the head.
the business Here is more with the heart than with the head.
dt n1 av vbz av-dc p-acp dt n1 cs p-acp dt n1.
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370
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2783
Put case it bee a way of enmitie, having an evill eye toward such a man, though thy enemy;
Put case it be a Way of enmity, having an evil eye towards such a man, though thy enemy;
vvb n1 pn31 vbi dt n1 pp-f n1, vhg dt j-jn n1 p-acp d dt n1, cs po21 n1;
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2784
if thou goe on in it, thou art in a way of wickednesse.
if thou go on in it, thou art in a Way of wickedness.
cs pns21 vvb a-acp p-acp pn31, pns21 vb2r p-acp dt n1 pp-f n1.
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370
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2785
It is the LORDS command, that thou shouldest overcome evill with good, and that thou shouldest love thine enemies; and therefore you are your owne utter enemies, in walking in a way of enmitie against others.
It is the LORDS command, that thou Shouldst overcome evil with good, and that thou Shouldst love thine enemies; and Therefore you Are your own utter enemies, in walking in a Way of enmity against Others.
pn31 vbz dt ng1 n1, cst pns21 vmd2 vvi j-jn p-acp j, cc cst pns21 vmd2 vvi po21 n2; cc av pn22 vbr po22 d j n2, p-acp vvg p-acp dt n1 pp-f n1 p-acp n2-jn.
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2786
Say it bee the way of evill speaking, which comes nigh to enmitie (and therefore I speak of it in this next pl•ce) in Titus 3. 2. Speake evill of no man.
Say it be the Way of evil speaking, which comes High to enmity (and Therefore I speak of it in this next pl•ce) in Titus 3. 2. Speak evil of no man.
n1 pn31 vbi dt n1 pp-f j-jn n-vvg, r-crq vvz av-j p-acp n1 (cc av pns11 vvb pp-f pn31 p-acp d ord n1) p-acp np1 crd crd np1 j-jn pp-f dx n1.
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2787
You must not speake evill of any man, though he be truly wicked; for you your selves were such, saith the Apostle, and therefore doe it not: You must not speak evil of any man, though he be truly wicked; for you your selves were such, Says the Apostle, and Therefore do it not:
pn22 vmb xx vvi j-jn pp-f d n1, cs pns31 vbb av-j j; c-acp pn22 po22 n2 vbdr d, vvz dt n1, cc av vdb pn31 xx:
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370
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2788
to make a custome of this; when thou hast an opportunity, and when any man will give thee the hearing:
to make a custom of this; when thou hast an opportunity, and when any man will give thee the hearing:
pc-acp vvi dt n1 pp-f d; c-crq pns21 vh2 dt n1, cc c-crq d n1 vmb vvi pno21 dt n-vvg:
(12) doctrine (DIV2)
370
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2789
this is a way of wickednesse.
this is a Way of wickedness.
d vbz dt n1 pp-f n1.
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370
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2790
It is one thing to fall into it beyond a mans purpose, another to give a mans selfe liberty in it.
It is one thing to fallen into it beyond a men purpose, Another to give a men self liberty in it.
pn31 vbz crd n1 pc-acp vvi p-acp pn31 p-acp dt ng1 n1, j-jn pc-acp vvi dt ng1 n1 n1 p-acp pn31.
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370
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2791
It may bee done, for the good of the party, or when it concernes GODS glory, but not of envie.
It may be done, for the good of the party, or when it concerns GOD'S glory, but not of envy.
pn31 vmb vbi vdn, c-acp dt j pp-f dt n1, cc c-crq pn31 vvz npg1 n1, cc-acp xx pp-f vvi.
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370
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2792
Againe, suppose it bee a way of idlenesse, which men of all callings are subject to;
Again, suppose it be a Way of idleness, which men of all callings Are Subject to;
av, vvb pn31 vbi dt n1 pp-f n1, r-crq n2 pp-f d n2 vbr j-jn p-acp;
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2793
consider that if thou wert free from all other sinnes, and yet wert idle, thou art in a way of wickednesse. Consider that if thou Wertenberg free from all other Sins, and yet Wertenberg idle, thou art in a Way of wickedness.
vvb cst cs pns21 vbd2r j p-acp d j-jn n2, cc av vbd2r j, pns21 vb2r p-acp dt n1 pp-f n1.
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370
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2794
The Apostle speakes much against idle persons, as 2 Thes. 3. 10. For even when wee were with you, this wee commanded you, that if any would not worke,
The Apostle speaks much against idle Persons, as 2 Thebes 3. 10. For even when we were with you, this we commanded you, that if any would not work,
dt n1 vvz av-d p-acp j n2, c-acp crd np1 crd crd p-acp av c-crq pns12 vbdr p-acp pn22, d pns12 vvd pn22, cst cs d vmd xx vvi,
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neither should hee eate, &c. that is, it is such a sinne, as he is not worthy to live, that lives in it;neither should he eat, etc. that is, it is such a sin, as he is not worthy to live, that lives in it;
dx vmd pns31 vvi, av cst vbz, pn31 vbz d dt n1, c-acp pns31 vbz xx j pc-acp vvi, cst vvz p-acp pn31;
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as for scholars that are sent hither with a price in their hands to learne the knowledge of GOD,
as for Scholars that Are sent hither with a price in their hands to Learn the knowledge of GOD,
c-acp p-acp n2 d vbr vvn av p-acp dt n1 p-acp po32 n2 pc-acp vvi dt n1 pp-f np1,
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and his true religion, for these to spend their time idly, of all other they are not worthy to live.
and his true Religion, for these to spend their time idly, of all other they Are not worthy to live.
cc po31 j n1, p-acp d pc-acp vvi po32 n1 av-j, pp-f d n-jn pns32 vbr xx j pc-acp vvi.
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If Saint Paul may be Iudge, thou canst not be saved, because this is a way of wickednesse.
If Saint Paul may be Judge, thou Canst not be saved, Because this is a Way of wickedness.
cs n1 np1 vmb vbi n1, pns21 vm2 xx vbi vvn, c-acp d vbz dt n1 pp-f n1.
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Art not thou the Lords servant? doth not he give thee thy wages? Suppose it not a positive way of sinning in it selfe,
Art not thou the lords servant? does not he give thee thy wages? Suppose it not a positive Way of sinning in it self,
n1 xx pns21 dt ng1 n1? vdz xx pns31 vvi pno21 po21 n2? vvb pn31 xx dt j n1 pp-f vvg p-acp pn31 n1,
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yet that will follow upon it, Omnis omissio fundatur in aliquo actu voluntatis affirmativo, the reason why a man neglects to doe what he should, is because hee doth what he should not:
yet that will follow upon it, Omnis omissio fundatur in Aliquo Acts voluntatis affirmativo, the reason why a man neglects to do what he should, is Because he does what he should not:
av cst vmb vvi p-acp pn31, fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la, dt n1 c-crq dt n1 vvz pc-acp vdi r-crq pns31 vmd, vbz c-acp pns31 vdz r-crq pns31 vmd xx:
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and therefore, 2 Thes. 3 11. he calls those idle persons busie bodyes, because whilst idle, they are busie about something else,
and Therefore, 2 Thebes 3 11. he calls those idle Persons busy bodies, Because while idle, they Are busy about something Else,
cc av, crd np1 crd crd pns31 vvz d j n2 j n2, p-acp cs j, pns32 vbr j p-acp pi av,
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as good fellowship, drinking, or happily recreations, which though in themselves lawfull, yet are most unlawfull,
as good fellowship, drinking, or happily recreations, which though in themselves lawful, yet Are most unlawful,
c-acp j n1, vvg, cc av-j n2, r-crq cs p-acp px32 j, av vbr av-ds j,
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when a man makes a trade of them. This way of idlenesse is usuall amongst men, and misspending time is counted no sinne,
when a man makes a trade of them. This Way of idleness is usual among men, and misspending time is counted no sin,
c-crq dt n1 vvz dt n1 pp-f pno32. d n1 pp-f n1 vbz j p-acp n2, cc vvg n1 vbz vvn dx n1,
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if a man have enough living but to maintaine him.
if a man have enough living but to maintain him.
cs dt n1 vhb d vvg cc-acp pc-acp vvi pno31.
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But consider how vehement the Apostle is against all such, 2 Thes. 3. from the sixth to the thirteenth, speaking of the same persons, I command you brethren in the Name of the LORD IESUS, that you withdraw your selves from every brother that walkes disorderly, &c. he gives it not from himselfe,
But Consider how vehement the Apostle is against all such, 2 Thebes 3. from the sixth to the thirteenth, speaking of the same Persons, I command you brothers in the Name of the LORD IESUS, that you withdraw your selves from every brother that walks disorderly, etc. he gives it not from himself,
cc-acp vvb c-crq j dt n1 vbz p-acp d d, crd np1 crd p-acp dt ord p-acp dt ord, vvg pp-f dt d n2, pns11 vvb pn22 n2 p-acp dt n1 pp-f dt n1 np1, cst pn22 vvb po22 n2 p-acp d n1 cst vvz av-j, av pns31 vvz pn31 xx p-acp px31,
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but it is a command from Christ:
but it is a command from christ:
cc-acp pn31 vbz dt n1 p-acp np1:
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and besides he sayes, he that walkes idly walkes inordinately, that is, besides his rule, which is to be painefull in his calling;
and beside he Says, he that walks idly walks inordinately, that is, beside his Rule, which is to be painful in his calling;
cc a-acp pns31 vvz, pns31 cst vvz av-j vvz av-j, cst vbz, p-acp po31 n1, r-crq vbz pc-acp vbi j p-acp po31 n-vvg;
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therefore he is like a souldier out of his ranke, a member out of joynt;
Therefore he is like a soldier out of his rank, a member out of joint;
av pns31 vbz av-j dt n1 av pp-f po31 n1, dt n1 av pp-f n1;
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yea saith the Apostle,, let him not eate. He names a punishment in nature sutable to it;
yea Says the Apostle,, let him not eat. He names a punishment in nature suitable to it;
uh vvz dt n1,, vvb pno31 xx vvi. pns31 vvz dt n1 p-acp n1 j p-acp pn31;
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as if he had said, nature hath taught you so much, it is a rule ingrafted in nature;
as if he had said, nature hath taught you so much, it is a Rule ingrafted in nature;
c-acp cs pns31 vhd vvn, n1 vhz vvn pn22 av av-d, pn31 vbz dt n1 vvn p-acp n1;
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and therefore you see drones cast out of the hive, and you see stones and all things that ly still continually, that they eate not as beasts doe, this is a mother sinne, it was the sinne of Sodome. Salomon often toucheth upon the sluggard, and speakes against him.
and Therefore you see drones cast out of the hive, and you see stones and all things that lie still continually, that they eat not as beasts do, this is a mother sin, it was the sin of Sodom. Solomon often touches upon the sluggard, and speaks against him.
cc av pn22 vvb n2 vvd av pp-f dt n1, cc pn22 vvb n2 cc d n2 cst vvb av av-j, cst pns32 vvb xx p-acp n2 vdb, d vbz dt n1 n1, pn31 vbds dt n1 pp-f np1. np1 av vvz p-acp dt n1, cc vvz p-acp pno31.
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As there may bee a way of wickednesse by being idle, so by minding our earthly businesse too much;
As there may be a Way of wickedness by being idle, so by minding our earthly business too much;
p-acp a-acp vmb vbi dt n1 pp-f n1 p-acp vbg j, av p-acp vvg po12 j n1 av av-d;
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against such the Apostle speakes, Phil. 3. 19. minding earthly things: whose end is damnation; minding, that is, being so content that they minde it continually;
against such the Apostle speaks, Philip 3. 19. minding earthly things: whose end is damnation; minding, that is, being so content that they mind it continually;
p-acp d dt np1 vvz, np1 crd crd vvg j n2: rg-crq n1 vbz n1; vvg, cst vbz, vbg av j cst pns32 n1 pn31 av-j;
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whereas men should bee so conversant in the world, and use it, as if they used it not:
whereas men should be so conversant in the world, and use it, as if they used it not:
cs n2 vmd vbi av j p-acp dt n1, cc vvb pn31, c-acp cs pns32 vvd pn31 xx:
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buy and marry, as if they married not; let it bee a by-businesse, doe it as if you did it not, buy and marry, as if they married not; let it be a by-businesse, do it as if you did it not,
vvb cc vvi, c-acp cs pns32 vvd xx; vvb pn31 vbi dt n1, vdb pn31 c-acp cs pn22 vdd pn31 xx,
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and bee so diligent in them, as that the maine of our intentions bee reserved for better things,
and be so diligent in them, as that the main of our intentions be reserved for better things,
cc vbb av j p-acp pno32, c-acp cst dt n1 pp-f po12 n2 vbb vvn p-acp jc n2,
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as getting of grace, &c. otherwise we forget the maine errand for which wee came into the world, to make our calling and election sure,
as getting of grace, etc. otherwise we forget the main errand for which we Come into the world, to make our calling and election sure,
c-acp vvg pp-f n1, av av pns12 vvb dt j n1 p-acp r-crq pns12 vvd p-acp dt n1, pc-acp vvi po12 n1 cc n1 j,
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and intend that which we shold do, but by the by.
and intend that which we should do, but by the by.
cc vvb d r-crq pns12 vmd vdi, cc-acp p-acp dt a-acp.
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This is a fault even amongst Gods people in part, as we may see in Martha, who troubled her selfe about many things,
This is a fault even among God's people in part, as we may see in Martha, who troubled her self about many things,
d vbz dt n1 av p-acp ng1 n1 p-acp n1, c-acp pns12 vmb vvi p-acp np1, r-crq vvd po31 n1 p-acp d n2,
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but Mary left all to heare Christ preach;but Marry left all to hear christ preach;
cc-acp uh j av-d pc-acp vvi np1 vvb;
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and Christ upon that occasion teacheth us, that hee makes the better choyce, that takes more time from his calling to bestow on better things.
and christ upon that occasion Teaches us, that he makes the better choice, that Takes more time from his calling to bestow on better things.
cc np1 p-acp d n1 vvz pno12, cst pns31 vvz dt jc n1, cst vvz dc n1 p-acp po31 n-vvg pc-acp vvi p-acp jc n2.
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Marke the reasons which Christ useth, why Mary chose the better part. First, because this alone is needfull, that one thing necessary.
Mark the Reasons which christ uses, why Marry chosen the better part. First, Because this alone is needful, that one thing necessary.
n1 dt n2 r-crq np1 vvz, q-crq vvi vvd dt jc n1. ord, c-acp d av-j vbz j, cst pi n1 j.
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There are many worldly things required to make up our content.
There Are many worldly things required to make up our content.
pc-acp vbr d j n2 vvd pc-acp vvi a-acp po12 n1.
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Thou art troubled about many things (saith he to Martha) but this one thing is sufficient;Thou art troubled about many things (Says he to Martha) but this one thing is sufficient;
pns21 vb2r vvn p-acp d n2 (vvz pns31 p-acp np1) p-acp d crd n1 vbz j;
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and againe, many other things may be spared, but this is that one thing necessary: and againe, this one thing shall not bee ta ken from thee;
and again, many other things may be spared, but this is that one thing necessary: and again, this one thing shall not be ta ken from thee;
cc av, d j-jn n2 vmb vbi vvn, cc-acp d vbz cst crd n1 j: cc av, d crd n1 vmb xx vbi dt n1 p-acp pno21;
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she shall enjoy it for ever, and it will accompany you to heaven, whereas death will strip Martha of those outward things, bring care and vexation of spirit,
she shall enjoy it for ever, and it will accompany you to heaven, whereas death will strip Martha of those outward things, bring care and vexation of Spirit,
pns31 vmb vvi pn31 p-acp av, cc pn31 vmb vvi pn22 p-acp n1, cs n1 vmb vvi np1 pp-f d j n2, vvb n1 cc n1 pp-f n1,
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as in Martha, shee was cumbred, so that Maries part was the better, and let us also chuse it.
as in Martha, she was cumbered, so that Mary's part was the better, and let us also choose it.
c-acp p-acp np1, pns31 vbds vvn, av cst npg1 n1 vbds dt jc, cc vvb pno12 av vvi pn31.
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Againe, there is a way of wickednesse which Salomon often toucheth upon and speaketh against, a false ballance, whereby he meanes any kind of unjust dealing in trading, putting off slight wares with a good glosse, any such way:
Again, there is a Way of wickedness which Solomon often touches upon and speaks against, a false balance, whereby he means any kind of unjust dealing in trading, putting off slight wares with a good gloss, any such Way:
av, pc-acp vbz dt n1 pp-f n1 r-crq np1 av vvz p-acp cc vvz p-acp, dt j n1, c-crq pns31 vvz d n1 pp-f j n-vvg p-acp n-vvg, vvg a-acp j n2 p-acp dt j n1, d d n1:
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such an hidden mystery of unequall gayning, it is an abomination to the LORD, saith Salomon. Is this the exercising of your callings,
such an hidden mystery of unequal gaining, it is an abomination to the LORD, Says Solomon. Is this the exercising of your callings,
d dt j-vvn n1 pp-f j vvg, pn31 vbz dt n1 p-acp dt n1, vvz np1. vbz d dt vvg pp-f po22 n2,
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for the good of men? no, for the hurt of them, and the destruction of your owne soules;
for the good of men? no, for the hurt of them, and the destruction of your own Souls;
p-acp dt j pp-f n2? uh-dx, c-acp dt n1 pp-f pno32, cc dt n1 pp-f po22 d n2;
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likewise if there be any such secret way of sinning found in thee, as the Apostle speakes of, 1 Thes. 4. 4. that every one of you should know how to possesse his vessell in sanctification and honour, not in the lust of concupiscence;
likewise if there be any such secret Way of sinning found in thee, as the Apostle speaks of, 1 Thebes 4. 4. that every one of you should know how to possess his vessel in sanctification and honour, not in the lust of concupiscence;
av cs pc-acp vbb d d j-jn n1 pp-f vvg vvd p-acp pno21, c-acp dt n1 vvz pp-f, crd np1 crd crd d d crd pp-f pn22 vmd vvi c-crq pc-acp vvi po31 n1 p-acp n1 cc n1, xx p-acp dt n1 pp-f n1;
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by vessell hee meanes soule and body, which were made wholly for the LORD to put his grace into:
by vessel he means soul and body, which were made wholly for the LORD to put his grace into:
p-acp n1 pns31 vvz n1 cc n1, r-crq vbdr vvn av-jn p-acp dt n1 pc-acp vvi po31 n1 p-acp:
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take heede therefore of any such lust of uncleanenesse. The Apostle meanes no particular Act;
take heed Therefore of any such lust of uncleanness. The Apostle means no particular Act;
vvb n1 av pp-f d d n1 pp-f n1. dt n1 vvz dx j n1;
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therefore if there bee any such secret way of uncleanenesse of what kind soever, thou art yet in a miserable estate:
Therefore if there be any such secret Way of uncleanness of what kind soever, thou art yet in a miserable estate:
av cs pc-acp vbb d d j-jn n1 pp-f n1 pp-f r-crq n1 av, pns21 vb2r av p-acp dt j n1:
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for I tell thee, if thou hadst any worke of regeneration, would it not resist every kind of sinne? if any true tendernesse of conscience, thou wouldest be sensible of every way of wickednesse;
for I tell thee, if thou Hadst any work of regeneration, would it not resist every kind of sin? if any true tenderness of conscience, thou Wouldst be sensible of every Way of wickedness;
c-acp pns11 vvb pno21, cs pns21 vhd2 d n1 pp-f n1, vmd pn31 xx vvi d n1 pp-f n1? cs d j n1 pp-f n1, pns21 vmd2 vbi j pp-f d n1 pp-f n1;
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as tender flesh is of every p•icke, o• the eye of every more: but you will say, the best may fall into these sinnes:
as tender Flesh is of every p•icke, o• the eye of every more: but you will say, the best may fallen into these Sins:
c-acp j n1 vbz pp-f d n1, n1 dt n1 pp-f d dc: cc-acp pn22 vmb vvi, dt js vmb vvi p-acp d n2:
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Answer, yes, but they make not a path of them: Wicked men take their walkes in sinne, yee shall finde them there day by day; Answer, yes, but they make not a path of them: Wicked men take their walks in sin, ye shall find them there day by day;
vvb, uh, cc-acp pns32 vvb xx dt n1 pp-f pno32: j n2 vvb po32 n2 p-acp n1, pn22 vmb vvi pno32 a-acp n1 p-acp n1;
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but not so wi•h a godly man, he never drawes a course of sinne as a thread through his whole life.
but not so wi•h a godly man, he never draws a course of sin as a thread through his Whole life.
cc-acp xx av av-d dt j n1, pns31 av-x vvz dt n1 pp-f n1 p-acp dt n1 p-acp po31 j-jn n1.
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When there are ten thousand wayes to one place, any one is enough to leade to it;
When there Are ten thousand ways to one place, any one is enough to lead to it;
c-crq a-acp vbr crd crd n2 p-acp crd n1, d pi vbz d pc-acp vvi p-acp pn31;
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there are many wayes leade to hell, and any way of sinne leades to hell, though but one;
there Are many ways lead to hell, and any Way of sin leads to hell, though but one;
pc-acp vbr d n2 vvi p-acp n1, cc d n1 pp-f n1 vvz p-acp n1, cs cc-acp pi;
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and therefore thou belongest to Sathans division, and not to the Lord, unlesse thou canst say as Saint Paul and those Corinths, whereas I was sometimes a blasphemer and uncleane,
and Therefore thou belongest to Satan's division, and not to the Lord, unless thou Canst say as Saint Paul and those Corinths, whereas I was sometime a blasphemer and unclean,
cc av pns21 vv2 p-acp npg1 n1, cc xx p-acp dt n1, cs pns21 vm2 vvi p-acp n1 np1 cc d n2, cs pns11 vbds av dt n1 cc j,
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now I am sanctified and washed: now I am sanctified and washed:
av pns11 vbm vvn cc vvn:
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Thus thou must bee able to say of every evill way, or thou shalt not be saved.
Thus thou must be able to say of every evil Way, or thou shalt not be saved.
av pns21 vmb vbi j pc-acp vvi pp-f d j-jn n1, cc pns21 vm2 xx vbi vvn.
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As for the commission of sinne, so for the omission of duties, suppose it bee neglecting of GODS ordinances,
As for the commission of sin, so for the omission of duties, suppose it be neglecting of GOD'S ordinances,
c-acp p-acp dt n1 pp-f n1, av p-acp dt n1 pp-f n2, vvb pn31 vbi vvg pp-f npg1 n2,
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as hearing the word, as it is a custome for some to bee absent, it is a monstrous thing that men should be so openly prophane, manifesting to all the world that they lie in a way of wickednesse.
as hearing the word, as it is a custom for Some to be absent, it is a monstrous thing that men should be so openly profane, manifesting to all the world that they lie in a Way of wickedness.
c-acp vvg dt n1, c-acp pn31 vbz dt n1 p-acp d pc-acp vbi j, pn31 vbz dt j n1 cst n2 vmd vbi av av-j j, vvg p-acp d dt n1 cst pns32 vvb p-acp dt n1 pp-f n1.
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So for negligent performance of duties, which will come up to the same degree of guilt with sinnes of omission,
So for negligent performance of duties, which will come up to the same degree of guilt with Sins of omission,
av p-acp j n1 pp-f n2, r-crq vmb vvb a-acp p-acp dt d n1 pp-f n1 p-acp n2 pp-f n1,
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2847
and bee reckoned as if you had not done them, thou maiest have a way of wickednesse in the way of performance of duties:
and be reckoned as if you had not done them, thou Mayest have a Way of wickedness in the Way of performance of duties:
cc vbi vvn c-acp cs pn22 vhd xx vdn pno32, pns21 vm2 vhi dt n1 pp-f n1 p-acp dt n1 pp-f n1 pp-f n2:
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2848
for GOD commandes the manner of the duty as well as the substance. A man happily will not neglect the duty, and yet negligently performes it.
for GOD commands the manner of the duty as well as the substance. A man happily will not neglect the duty, and yet negligently performs it.
c-acp np1 vvz dt n1 pp-f dt n1 c-acp av c-acp dt n1. dt n1 av-j vmb xx vvi dt n1, cc av av-j vvz pn31.
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2849
Now CHRIST bids us not onely to heare, but to Take heed how wee heare, namely, in such a manner,
Now CHRIST bids us not only to hear, but to Take heed how we hear, namely, in such a manner,
av np1 vvz pno12 xx j pc-acp vvi, cc-acp p-acp vvb n1 c-crq pns12 vvi, av, p-acp d dt n1,
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as that we should get strength by every powerfull Sermon.
as that we should get strength by every powerful Sermon.
c-acp cst pns12 vmd vvi n1 p-acp d j n1.
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2851
If thou findest not thy heart to be softned, which was hard before, and wrought upon, I may say thou hast not heard:
If thou Findest not thy heart to be softened, which was hard before, and wrought upon, I may say thou hast not herd:
cs pns21 vv2 xx po21 n1 pc-acp vbi vvn, r-crq vbds av-j a-acp, cc vvn p-acp, pns11 vmb vvi pns21 vh2 xx vvn:
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So in prayer, when prayer brings not thy heart into order, which before was off the hinges, thou hast not prayed.
So in prayer, when prayer brings not thy heart into order, which before was off the hinges, thou hast not prayed.
av p-acp n1, c-crq n1 vvz xx po21 n1 p-acp n1, r-crq a-acp vbds p-acp dt n2, pns21 vh2 xx vvn.
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2853
Remember, that the manner is commanded as well as the substance.
remember, that the manner is commanded as well as the substance.
np1, cst dt n1 vbz vvn a-acp av c-acp dt n1.
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So for the communion of Saints, we are charged not to forsake the fellowship of Saints, therefore it is a way of wickednes not to be found amongst them:
So for the communion of Saints, we Are charged not to forsake the fellowship of Saints, Therefore it is a Way of wickedness not to be found among them:
av p-acp dt n1 pp-f n2, pns12 vbr vvn xx pc-acp vvi dt n1 pp-f n2, av pn31 vbz dt n1 pp-f n1 xx pc-acp vbi vvn p-acp pno32:
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what can you say for your selves that neglect this command? how canst thou looke to have thy prayers heard, thy sinnes forgiven? So for thy speeches, they ought to be profitable, ministring grace to the hearers, affording not drosse,
what can you say for your selves that neglect this command? how Canst thou look to have thy Prayers herd, thy Sins forgiven? So for thy Speeches, they ought to be profitable, ministering grace to the hearers, affording not dross,
r-crq vmb pn22 vvi p-acp po22 n2 cst vvb d n1? q-crq vm2 pns21 vvi pc-acp vhi po21 n2 vvn, po21 n2 vvn? av p-acp po21 n2, pns32 vmd pc-acp vbi j, j-vvg n1 p-acp dt n2, vvg xx n1,
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but fine silver, Prov. 10. 20. The tongue of the just is as choise Silver, and this alwayes.
but fine silver, Curae 10. 20. The tongue of the just is as choice Silver, and this always.
cc-acp j n1, np1 crd crd dt n1 pp-f dt j vbz p-acp n1 n1, cc d av.
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Let your speech bee gracious alwayes. Col. 4. not only by fits. So for family duties, looke, if there be no way of wickednesse there. Let your speech be gracious always. Col. 4. not only by fits. So for family duties, look, if there be no Way of wickedness there.
vvb po22 n1 vbi j av. np1 crd xx av-j p-acp n2. av p-acp n1 n2, vvb, cs pc-acp vbb dx n1 pp-f n1 a-acp.
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Ephes. 6. 4. Children and servants ought to bee brought up in the nurture of the LORD. Ephesians 6. 4. Children and Servants ought to be brought up in the nurture of the LORD.
np1 crd crd np1 cc n2 vmd pc-acp vbi vvn a-acp p-acp dt n1 pp-f dt n1.
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This you ought to do to your servants: for when they are delivered to you, you are become as parents to them. Deut. 6. 7. There is a strict command to rehearse the way of God upon all occasions.
This you ought to do to your Servants: for when they Are Delivered to you, you Are become as Parents to them. Deuteronomy 6. 7. There is a strict command to rehearse the Way of God upon all occasions.
np1 pn22 vmd pc-acp vdi p-acp po22 n2: c-acp c-crq pns32 vbr vvn p-acp pn22, pn22 vbr vvn p-acp n2 p-acp pno32. np1 crd crd pc-acp vbz dt j n1 pc-acp vvi dt n1 pp-f np1 p-acp d n2.
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Those families wherein nothing is done for the bringing them up in the wayes of the Lord, have a way of wickednesse in them, and search it out.
Those families wherein nothing is done for the bringing them up in the ways of the Lord, have a Way of wickedness in them, and search it out.
d n2 c-crq pix vbz vdn p-acp dt vvg pno32 a-acp p-acp dt n2 pp-f dt n1, vhb dt n1 pp-f n1 p-acp pno32, cc vvb pn31 av.
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I have insisted the longer upon particulars, because it is the spreading of the net that catcheth the fish.
I have insisted the longer upon particulars, Because it is the spreading of the net that Catches the Fish.
pns11 vhb vvd dt jc p-acp n2-jn, c-acp pn31 vbz dt j-vvg pp-f dt n1 cst vvz dt n1.
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Therefore Saint Paul condescends to particulars, whereas hee might have contented himselfe with generalls, Rom. 1. 29. as being fild with all unrighteousnesse.
Therefore Saint Paul condescends to particulars, whereas he might have contented himself with generals, Rom. 1. 29. as being filled with all unrighteousness.
av n1 np1 vvz p-acp n2-j, cs pns31 vmd vhi vvn px31 p-acp n2, np1 crd crd c-acp vbg vvn p-acp d n1.
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But hee adds a catalogue of many particulars;
But he adds a catalogue of many particulars;
p-acp pns31 vvz dt n1 pp-f d n2-j;
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fornication, wickednesse, covetousnesse, maliciousnes, full of envie, murther, debate, &c. So 1 Cor. 6. 9. the Apostle says, Know you not that the unrighteous shall not inherit the kingdome of God? that might have beene enough in the generall, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, etc. So 1 Cor. 6. 9. the Apostle Says, Know you not that the unrighteous shall not inherit the Kingdom of God? that might have been enough in the general,
n1, n1, n1, n1, j pp-f vvi, n1, n1, av av crd np1 crd crd dt n1 vvz, vvb pn22 xx d dt j vmb xx vvi dt n1 pp-f np1? cst vmd vhi vbn av-d p-acp dt n1,
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yet he brings in a catalogue of many particulars;
yet he brings in a catalogue of many particulars;
av pns31 vvz p-acp dt n1 pp-f d n2-j;
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Bee not deceived, no fornicator, nor drunkard, &c. shall inherit the kingdome of God, as if hee should have said, should I stay my selfe in these generall tearmes, you would be ready to shift it off,be not deceived, no fornicator, nor drunkard, etc. shall inherit the Kingdom of God, as if he should have said, should I stay my self in these general terms, you would be ready to shift it off,
vbb xx vvn, dx n1, ccx n1, av vmb vvi dt n1 pp-f np1, c-acp cs pns31 vmd vhi vvn, vmd pns11 vvi po11 n1 p-acp d j n2, pn22 vmd vbi j pc-acp vvi pn31 a-acp,
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therefore I speake it of every particular course of sinning.
Therefore I speak it of every particular course of sinning.
av pns11 vvb pn31 pp-f d j n1 pp-f vvg.
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When a man is to shoote at a multitude of birds, he puts not in one bullet only,
When a man is to shoot At a multitude of Birds, he puts not in one bullet only,
c-crq dt n1 vbz pc-acp vvi p-acp dt n1 pp-f n2, pns31 vvz xx p-acp crd n1 av-j,
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but haile shot, so when wee are to speake to many people, we are to make application of many particulars.
but hail shot, so when we Are to speak to many people, we Are to make application of many particulars.
cc-acp n1 vvd, av c-crq pns12 vbr pc-acp vvi p-acp d n1, pns12 vbr pc-acp vvi n1 pp-f d n2-j.
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Nathan applyed his message in particular in David, and if Ministers should omit it, yet the people should themselves bring generals to particulars in applying the word to themselves at home,Nathan applied his message in particular in David, and if Ministers should omit it, yet the people should themselves bring generals to particulars in applying the word to themselves At home,
np1 vvd po31 n1 p-acp j p-acp np1, cc cs n2 vmd vvi pn31, av dt n1 vmd px32 vvi n2 p-acp n2-j p-acp vvg dt n1 p-acp px32 p-acp n1-an,
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and in applying these particulars let them consider the doctrine delivered, that if there be any of these or any other way of wickednesse in a man, hee cannot bee saved.
and in applying these particulars let them Consider the Doctrine Delivered, that if there be any of these or any other Way of wickedness in a man, he cannot be saved.
cc p-acp vvg d n2-jn vvb pno32 vvi dt n1 vvn, cst cs pc-acp vbb d pp-f d cc d j-jn n1 pp-f n1 p-acp dt n1, pns31 vmbx vbi vvn.
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And though many will bee ready to say, wee know this already, it is no newes to us;
And though many will be ready to say, we know this already, it is no news to us;
cc cs d vmb vbi j pc-acp vvi, pns12 vvb d av, pn31 vbz dx n1 p-acp pno12;
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yet I feare that if the hearts of men were ransacked and searched, it would bee found they believed it not,
yet I Fear that if the hearts of men were ransacked and searched, it would be found they believed it not,
av pns11 vvb cst cs dt n2 pp-f n2 vbdr vvn cc vvn, pn31 vmd vbi vvn pns32 vvd pn31 xx,
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but that they thinke they may lie in some little sinne, and yet bee saved by the mercies of God in Christ, for if they thought not so, they would not bee so bold to lie in sin as they are:
but that they think they may lie in Some little sin, and yet be saved by the Mercies of God in christ, for if they Thought not so, they would not be so bold to lie in since as they Are:
cc-acp cst pns32 vvb pns32 vmb vvi p-acp d j n1, cc av vbi vvn p-acp dt n2 pp-f np1 p-acp np1, c-acp cs pns32 vvd xx av, pns32 vmd xx vbi av j pc-acp vvi p-acp n1 c-acp pns32 vbr:
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therfore doth the Apostle upon this occasion still put in this Caveat, be not deceived, as in Ephes. 5. 6. Let no man deceive you with vain words,
Therefore does the Apostle upon this occasion still put in this Caveat, be not deceived, as in Ephesians 5. 6. Let no man deceive you with vain words,
av vdz dt n1 p-acp d n1 av vvn p-acp d n1, vbb xx vvn, a-acp p-acp np1 crd crd vvb dx n1 vvi pn22 p-acp j n2,
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because of these things •ommeth the wrath of God upon the children of disobedience, as if he had said; Because of these things •ommeth the wrath of God upon the children of disobedience, as if he had said;
c-acp pp-f d n2 vvz dt n1 pp-f np1 p-acp dt n2 pp-f n1, c-acp cs pns31 vhd vvn;
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every man is apt to think, that notwithstanding such courses of disobedience hee may bee saved,
every man is apt to think, that notwithstanding such courses of disobedience he may be saved,
d n1 vbz j pc-acp vvi, cst p-acp d n2 pp-f n1 pns31 vmb vbi vvn,
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therefore take heed saies he, such advertisements as these the Apostle doth often use:
Therefore take heed Says he, such advertisements as these the Apostle does often use:
av vvb n1 vvz pns31, d n2 c-acp d dt n1 vdz av vvi:
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As 1 Cor. 6. 9. it is as if one should say to a traveller asking him of the way, that at such and such a place there is a by-turning,
As 1 Cor. 6. 9. it is as if one should say to a traveller asking him of the Way, that At such and such a place there is a by-turning,
c-acp crd np1 crd crd pn31 vbz a-acp cs pi vmd vvi p-acp dt n1 vvg pno31 pp-f dt n1, cst p-acp d cc d dt n1 pc-acp vbz dt j,
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if you take not heed, if you marke it not, you may be deceived, and goe out of your way.
if you take not heed, if you mark it not, you may be deceived, and go out of your Way.
cs pn22 vvb xx n1, cs pn22 vvb pn31 xx, pn22 vmb vbi vvn, cc vvi av pp-f po22 n1.
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Many have lost their wayes there.
Many have lost their ways there.
av-d vhb vvn po32 n2 a-acp.
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So, bee not deceived, saith the Apostle, it is twenty to one you will in this particular.
So, be not deceived, Says the Apostle, it is twenty to one you will in this particular.
np1, vbb xx vvn, vvz dt n1, pn31 vbz crd p-acp crd pn22 vmb p-acp d j.
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Wee are ready to thinke God a God all of mercie, and to see the greatnesse of Gods justice requires spirituall eyes;
we Are ready to think God a God all of mercy, and to see the greatness of God's Justice requires spiritual eyes;
pns12 vbr j pc-acp vvi np1 dt np1 d pp-f n1, cc pc-acp vvi dt n1 pp-f npg1 n1 vvz j n2;
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therefore though you know this, yet consider it:
Therefore though you know this, yet Consider it:
av cs pn22 vvb d, av vvb pn31:
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there are many things which we know, and do not know them, we see and do not see them, that is, we do not consider them as wee should ▪ and the Divell is apt for to delude us, saying, such a small sinne may stand with salvation:
there Are many things which we know, and do not know them, we see and do not see them, that is, we do not Consider them as we should ▪ and the devil is apt for to delude us, saying, such a small sin may stand with salvation:
a-acp vbr d n2 r-crq pns12 vvb, cc vdb xx vvi pno32, pns12 vvb cc vdb xx vvi pno32, cst vbz, pns12 vdb xx vvi pno32 c-acp pns12 vmd ▪ cc dt n1 vbz j c-acp pc-acp vvi pno12, vvg, d dt j n1 vmb vvi p-acp n1:
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and therefore it is no wonder, if many erre.
and Therefore it is no wonder, if many err.
cc av pn31 vbz dx n1, cs d vvb.
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I may say of that man, that is fully perswaded of this, that to lie in any small sin whatsoever will condemne him, a thousand to one if that man will be turned.
I may say of that man, that is Fully persuaded of this, that to lie in any small since whatsoever will condemn him, a thousand to one if that man will be turned.
pns11 vmb vvi pp-f d n1, cst vbz av-j vvn pp-f d, cst pc-acp vvi p-acp d j n1 r-crq vmb vvi pno31, dt crd p-acp crd cs d n1 vmb vbi vvn.
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Yet take this in to explicate it, that notwithstanding a little swerving, a mans estate may bee good:
Yet take this in to explicate it, that notwithstanding a little swerving, a men estate may be good:
av vvi d p-acp pc-acp vvi pn31, cst p-acp dt j vvg, dt ng1 n1 vmb vbi j:
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but it is continuing in it makes it a way.
but it is Continuing in it makes it a Way.
cc-acp pn31 vbz vvg p-acp pn31 vvz pn31 dt n1.
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For if you judge a man by a step or two, you will judge amisse of him;
For if you judge a man by a step or two, you will judge amiss of him;
c-acp cs pn22 vvb dt n1 p-acp dt n1 cc crd, pn22 vmb vvi av pp-f pno31;
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therefore I say, it must bee a way of wickednesse:
Therefore I say, it must be a Way of wickedness:
av pns11 vvb, pn31 vmb vbi dt n1 pp-f n1:
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the ground is, because a way of wickednesse proceeds from the roote, from the frame of the heart, which a man will returne to againe, be it good or bad;
the ground is, Because a Way of wickedness proceeds from the root, from the frame of the heart, which a man will return to again, be it good or bad;
dt n1 vbz, c-acp dt n1 pp-f n1 vvz p-acp dt n1, p-acp dt n1 pp-f dt n1, r-crq dt n1 vmb vvi p-acp av, vbb pn31 j cc j;
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for howsoever a godly man may be transported for a time, yet he returnes againe to his former course.
for howsoever a godly man may be transported for a time, yet he returns again to his former course.
c-acp c-acp dt j n1 vmb vbi vvn p-acp dt n1, av pns31 n2 av p-acp po31 j n1.
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On the contrary, a wicked man may bee hedged in for a piece of his way by education,
On the contrary, a wicked man may be hedged in for a piece of his Way by education,
p-acp dt n-jn, dt j n1 vmb vbi vvn p-acp p-acp dt n1 pp-f po31 n1 p-acp n1,
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so as hee cannot goe out: So Ioash was hedged in by Iehoiada, and went strait on for many yeares;
so as he cannot go out: So Joash was hedged in by Jehoiada, and went strait on for many Years;
av c-acp pns31 vmbx vvi av: av n1 vbds vvn p-acp p-acp np1, cc vvd av-j a-acp p-acp d n2;
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but consider what way you take when you come to the lanes end, when you are your owne men, at your owne choice.
but Consider what Way you take when you come to the lanes end, when you Are your own men, At your own choice.
cc-acp vvb r-crq n1 pn22 vvb c-crq pn22 vvb p-acp dt n2 vvb, c-crq pn22 vbr po22 d n2, p-acp po22 d n1.
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And therefore, because wee are upon a point of salvation and damnation, wee had need distinguish exactly:
And Therefore, Because we Are upon a point of salvation and damnation, we had need distinguish exactly:
cc av, c-acp pns12 vbr p-acp dt n1 pp-f n1 cc n1, pns12 vhd n1 vvi av-j:
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And that which puts us to distinguish in this point, is that a regenerate man may have many relapses into wayes forsaken,
And that which puts us to distinguish in this point, is that a regenerate man may have many relapses into ways forsaken,
cc cst r-crq vvz pno12 pc-acp vvi p-acp d n1, vbz d dt j-vvn n1 vmb vhi d n2 p-acp n2 vvn,
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and wicked men may have stands in their evill wayes, and sometimes turne out of them,
and wicked men may have Stands in their evil ways, and sometime turn out of them,
cc j n2 vmb vhi n2 p-acp po32 j-jn n2, cc av vvb av pp-f pno32,
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and performe many duties, and goe farre in obedience to the Law.
and perform many duties, and go Far in Obedience to the Law.
cc vvi d n2, cc vvi av-j p-acp n1 p-acp dt n1.
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The question is how shall we doe to distinguish this? it will serve to unmaske the one, and comfort the other.
The question is how shall we do to distinguish this? it will serve to unmask the one, and Comfort the other.
dt n1 vbz c-crq vmb pns12 vdi pc-acp vvi d? pn31 vmb vvi pc-acp vvi dt pi, cc vvi dt j-jn.
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Observe three rules, to find the differences.
Observe three rules, to find the differences.
vvb crd n2, pc-acp vvi dt n2.
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1 In regard of the search made for sinne, an upright hearted man, if therebe any ambiguous case, in his whole life, he is willing to be informed to the full, to referre himselfe to the word and good men,
1 In regard of the search made for sin, an upright hearted man, if therebe any ambiguous case, in his Whole life, he is willing to be informed to the full, to refer himself to the word and good men,
vvn p-acp n1 pp-f dt n1 vvd p-acp n1, dt j vvn n1, cs n1 d j n1, p-acp po31 j-jn n1, pns31 vbz j pc-acp vbi vvn p-acp dt j, pc-acp vvi px31 p-acp dt n1 cc j n2,
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for the finding out what is right;
for the finding out what is right;
p-acp dt vvg av r-crq vbz j-jn;
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when himselfe doubts, hee would bee glad to bee resolved, and would love him that would doe it.
when himself doubts, he would be glad to be resolved, and would love him that would do it.
c-crq px31 vvz, pns31 vmd vbi j pc-acp vbi vvn, cc vmd vvi pno31 cst vmd vdi pn31.
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Lord try mee (saith David) if therebe any way of wickednesse in me, which was a signe of the uprightnesse of his heart.Lord try me (Says David) if therebe any Way of wickedness in me, which was a Signen of the uprightness of his heart.
n1 vvb pno11 (vvz np1) cs n1 d n1 pp-f n1 p-acp pno11, r-crq vbds dt n1 pp-f dt n1 pp-f po31 n1.
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When the heart is not sound, then a man is not willing to come to try all,
When the heart is not found, then a man is not willing to come to try all,
c-crq dt n1 vbz xx j, cs dt n1 vbz xx j pc-acp vvi pc-acp vvi d,
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as Iohn 3. 20. 21. whence this difference is taken, Every man that doth truth, that is, up•ight hearted, comes to the light; but he that doth evill, hates the light.
as John 3. 20. 21. whence this difference is taken, Every man that does truth, that is, up•ight hearted, comes to the Light; but he that does evil, hates the Light.
c-acp np1 crd crd crd c-crq d n1 vbz vvn, d n1 cst vdz n1, cst vbz, av-j j-vvn, vvz p-acp dt n1; cc-acp pns31 cst vdz n-jn, vvz dt n1.
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The one desires his deeds might bee brought to the light, but the other hates it,
The one Desires his Deeds might be brought to the Light, but the other hates it,
dt crd n2 po31 n2 vmd vbi vvn p-acp dt n1, cc-acp dt n-jn vvz pn31,
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because hee would not have his deeds knowne:
Because he would not have his Deeds known:
c-acp pns31 vmd xx vhi po31 n2 vvn:
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It is spoken of the Pharisees, who tooke it in scorne to have their uprightnesse questioned by our Saviour.
It is spoken of the Pharisees, who took it in scorn to have their uprightness questioned by our Saviour.
pn31 vbz vvn pp-f dt np2, r-crq vvd pn31 p-acp n1 pc-acp vhi po32 n1 vvn p-acp po12 n1.
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And this is sincerity NONLATINALPHABET, as the Apostle cals it, when a man is willing to have al his actions brought to the Sunne-beames,
And this is sincerity, as the Apostle calls it, when a man is willing to have all his actions brought to the Sunbeams,
cc d vbz n1, c-acp dt n1 vvz pn31, c-crq dt n1 vbz j pc-acp vhi d po31 n2 vvn p-acp dt n2,
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as that word implyes, that if there bee any flaw in them, they may bee discovered and amended;
as that word Implies, that if there be any flaw in them, they may be discovered and amended;
c-acp cst n1 vvz, cst cs pc-acp vbb d n1 p-acp pno32, pns32 vmb vbi vvn cc vvn;
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he desires not that they may be kept in darke shops like bad ware, but brought to his view and discovery:
he Desires not that they may be kept in dark shops like bad ware, but brought to his view and discovery:
pns31 vvz xx cst pns32 vmb vbi vvn p-acp j n2 av-j j n1, cc-acp vvd p-acp po31 n1 cc n1:
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therefore the upright de lights most in the company of those that are freest from his sinne, they appeare most beautifull in his eyes,
Therefore the upright the lights most in the company of those that Are Freest from his sin, they appear most beautiful in his eyes,
av dt j dt n2 av-ds p-acp dt n1 pp-f d cst vbr js p-acp po31 n1, pns32 vvb av-ds j p-acp po31 n2,
(12) doctrine (DIV2)
383
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and hee loves a ministery that speakes to that particular;
and he loves a Ministry that speaks to that particular;
cc pns31 vvz dt n1 cst vvz p-acp d j;
(12) doctrine (DIV2)
383
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2917
every one is desirous to heare evill spoken of his enemy, that sinne is his greatest enemy;
every one is desirous to hear evil spoken of his enemy, that sin is his greatest enemy;
d pi vbz j pc-acp vvi n-jn vvn pp-f po31 n1, cst n1 vbz po31 js n1;
(12) doctrine (DIV2)
383
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2918
therefore you could not have done David a better turne, than Abigail and Nathan did to tell him of his fault,
Therefore you could not have done David a better turn, than Abigail and Nathan did to tell him of his fault,
av pn22 vmd xx vhi vdn np1 dt jc n1, cs np1 cc np1 vdd p-acp vvi pno31 pp-f po31 n1,
(12) doctrine (DIV2)
383
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2919
or a worse to Amaziah and Ieroboam, then the Prophets did, when they reproved them; hee that would have a building downe, is glad of those that come with pickaxes,
or a Worse to Amaziah and Jeroboam, then the prophets did, when they reproved them; he that would have a building down, is glad of those that come with Pickaxes,
cc dt av-jc p-acp np1 cc np1, av dt n2 vdd, c-crq pns32 vvd pno32; pns31 cst vmd vhi dt n-vvg a-acp, vbz j pp-f d cst vvb p-acp n2,
(12) doctrine (DIV2)
383
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2920
but if hee would have it stand, hee cannot endure any body that should offer to meddle with it;
but if he would have it stand, he cannot endure any body that should offer to meddle with it;
cc-acp cs pns31 vmd vhi pn31 vvi, pns31 vmbx vvi d n1 cst vmd vvi pc-acp vvi p-acp pn31;
(12) doctrine (DIV2)
383
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2921
so the strong holds of sinne being to be puld down, a godly man likes him that will helpe him against them,
so the strong holds of sin being to be pulled down, a godly man likes him that will help him against them,
av dt j n2 pp-f n1 vbg pc-acp vbi vvn a-acp, dt j n1 vvz pno31 cst vmb vvi pno31 p-acp pno32,
(12) doctrine (DIV2)
383
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2922
when conscience doubteth such a course is not good, which yet is ambiguous.
when conscience doubteth such a course is not good, which yet is ambiguous.
c-crq n1 vvz d dt n1 vbz xx j, r-crq av vbz j.
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383
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2923
If thou be loth to have it examined to the full, it is a signe thou hast a false heart,
If thou be loath to have it examined to the full, it is a Signen thou hast a false heart,
cs pns21 vbb j pc-acp vhi pn31 vvn p-acp dt j, pn31 vbz dt n1 pns21 vh2 dt j n1,
(12) doctrine (DIV2)
383
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and art desirous to continue in it.
and art desirous to continue in it.
cc n1 j pc-acp vvi p-acp pn31.
(12) doctrine (DIV2)
383
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2925
It is a sweet morsell to thee, Io• 20. 12. when sin is kept as an ulcer which thou wilt not have a man come nigh to, it is a signe thou lovest it,
It is a sweet morsel to thee, Io• 20. 12. when since is kept as an ulcer which thou wilt not have a man come High to, it is a Signen thou Lovest it,
pn31 vbz dt j n1 p-acp pno21, np1 crd crd r-crq n1 vbz vvn p-acp dt n1 r-crq pns21 vm2 xx vhi dt n1 vvb av-j p-acp, pn31 vbz dt n1 pns21 vv2 pn31,
(12) doctrine (DIV2)
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and art not turned from it.
and art not turned from it.
cc vb2r xx vvn p-acp pn31.
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383
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2 There is a great difference in the ground and principle of a godly mans abandoning sinne,
2 There is a great difference in the ground and principle of a godly men abandoning sin,
crd a-acp vbz dt j n1 p-acp dt n1 cc n1 pp-f dt j ng1 vvg n1,
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and obeying the Law, from that which is in an unregenerate man, that is not truly turned,
and obeying the Law, from that which is in an unregenerate man, that is not truly turned,
cc vvg dt n1, p-acp d r-crq vbz p-acp dt j n1, cst vbz xx av-j vvn,
(12) doctrine (DIV2)
384
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though he may go farre in both;
though he may go Far in both;
cs pns31 vmb vvi av-j p-acp d;
(12) doctrine (DIV2)
384
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2930
for the upright hearted man hath not only some present checks, and transient resolutions to leave sinne,
for the upright hearted man hath not only Some present Checks, and Transient resolutions to leave sin,
p-acp dt j j-vvn n1 vhz xx av-j d j n2, cc j n2 pc-acp vvi n1,
(12) doctrine (DIV2)
384
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2931
but there is a law stamped upon his mind, whereby to resist the law of sinne,
but there is a law stamped upon his mind, whereby to resist the law of sin,
cc-acp pc-acp vbz dt n1 vvn p-acp po31 n1, c-crq pc-acp vvi dt n1 pp-f n1,
(12) doctrine (DIV2)
384
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for ever this law the other wants.
for ever this law the other Wants.
c-acp av d n1 dt j-jn n2.
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384
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Rom. 7. 23. I see a law in my members, warring against the law of my minde. Rom. 7. 23. I see a law in my members, warring against the law of my mind.
np1 crd crd pns11 vvb dt n1 p-acp po11 n2, j-vvg p-acp dt n1 pp-f po11 n1.
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384
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To a man truly converted there is a double law; To a man truly converted there is a double law;
p-acp dt n1 av-j vvn a-acp vbz dt j-jn n1;
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384
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2935
the outward written in Scripture, the inward prin•ed in his heart, which is able to guide him:
the outward written in Scripture, the inward prin•ed in his heart, which is able to guide him:
dt j vvn p-acp n1, dt j vvn p-acp po31 n1, r-crq vbz j pc-acp vvi pno31:
(12) doctrine (DIV2)
384
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2936
Therefore sayes the Apostle, 1 Tim. 1. 8. The law was not given for the righteous, that is, it is not given to him, as to others;
Therefore Says the Apostle, 1 Tim. 1. 8. The law was not given for the righteous, that is, it is not given to him, as to Others;
av vvz dt n1, crd np1 crd crd dt n1 vbds xx vvn p-acp dt j, cst vbz, pn31 vbz xx vvn p-acp pno31, c-acp p-acp ng2-jn;
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2937
for others having no law in them, must therefore be pressed only with that without,
for Others having no law in them, must Therefore be pressed only with that without,
c-acp n2-jn vhg dx n1 p-acp pno32, vmb av vbi vvn av-j p-acp cst a-acp,
(12) doctrine (DIV2)
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2938
but it is (as it were needles to the other) hee hath one in his minde continually, opposing the law of sin.
but it is (as it were needles to the other) he hath one in his mind continually, opposing the law of since.
cc-acp pn31 vbz (c-acp pn31 vbdr n2 p-acp dt n-jn) pns31 vhz pi p-acp po31 n1 av-j, vvg dt n1 pp-f n1.
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2939
Now because the explication of what this law of the minde is, will exceedingly conduce to cleare this difference the more, I will further shew what this law of the minde is.
Now Because the explication of what this law of the mind is, will exceedingly conduce to clear this difference the more, I will further show what this law of the mind is.
av p-acp dt n1 pp-f r-crq d n1 pp-f dt n1 vbz, vmb av-vvg vvi pc-acp vvi d n1 dt av-dc, pns11 vmb av-jc vvi r-crq d n1 pp-f dt n1 vbz.
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It is an inward habit of holinesse agreeing with the Law of God, as a picture with the prototype answering in every respect unto it.
It is an inward habit of holiness agreeing with the Law of God, as a picture with the prototype answering in every respect unto it.
pn31 vbz dt j n1 pp-f n1 vvg p-acp dt n1 pp-f np1, c-acp dt n1 p-acp dt n1 vvg p-acp d n1 p-acp pn31.
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And it is called a Law, because it commands powerfully, as a Law which hath authority in it;
And it is called a Law, Because it commands powerfully, as a Law which hath Authority in it;
cc pn31 vbz vvn dt n1, c-acp pn31 vvz av-j, c-acp dt n1 r-crq vhz n1 p-acp pn31;
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effectually inclining and carrying the heart on to do what the Law without commands; and on the contrary, it doth forbid with efficacy and power the committing of sin,
effectually inclining and carrying the heart on to do what the Law without commands; and on the contrary, it does forbid with efficacy and power the committing of since,
av-j vvg cc vvg dt n1 a-acp pc-acp vdi r-crq dt n1 p-acp n2; cc p-acp dt n-jn, pn31 vdz vvi p-acp n1 cc n1 dt vvg pp-f n1,
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and it hath this power in it, because it is the very power, vertue and fruit of the resurrection of Christ,
and it hath this power in it, Because it is the very power, virtue and fruit of the resurrection of christ,
cc pn31 vhz d n1 p-acp pn31, c-acp pn31 vbz dt j n1, n1 cc n1 pp-f dt n1 pp-f np1,
(12) doctrine (DIV2)
387
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and is the immediate worke of the Spirit, who is stronger than Satan, the world, and the flesh.
and is the immediate work of the Spirit, who is Stronger than Satan, the world, and the Flesh.
cc vbz dt j n1 pp-f dt n1, r-crq vbz jc cs np1, dt n1, cc dt n1.
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And likewise, because as a law it rewardeth and punisheth, refreshing the obedient with peace of conscience, joy in the Holy Ghost, and when a man disobeys it, it causeth griefe and wounds the heart;
And likewise, Because as a law it Rewardeth and Punisheth, refreshing the obedient with peace of conscience, joy in the Holy Ghost, and when a man disobeys it, it Causes grief and wounds the heart;
cc av, c-acp c-acp dt n1 pn31 vvz cc vvz, vvg dt j p-acp n1 pp-f n1, vvb p-acp dt j n1, cc c-crq dt n1 vvz pn31, pn31 vvz n1 cc n2 dt n1;
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that law in David smote him when he had numbred the people, and caused Peter to weep bitterly.
that law in David smote him when he had numbered the people, and caused Peter to weep bitterly.
d n1 p-acp np1 vvd pno31 c-crq pns31 vhd vvn dt n1, cc vvd np1 pc-acp vvi av-j.
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2947
And in the second place it is called the law of the minde, because though it sanctifies the whole,
And in the second place it is called the law of the mind, Because though it Sanctifies the Whole,
cc p-acp dt ord n1 pn31 vbz vvn dt n1 pp-f dt n1, c-acp cs pn31 vvz dt j-jn,
(12) doctrine (DIV2)
388
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2948
yet it is most in the minde;
yet it is most in the mind;
av pn31 vbz av-ds p-acp dt n1;
(12) doctrine (DIV2)
388
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2949
as the Law of the members is called so, because in a regenerate man, it is strongest in the members,
as the Law of the members is called so, Because in a regenerate man, it is Strongest in the members,
c-acp dt n1 pp-f dt n2 vbz vvn av, c-acp p-acp dt j-vvn n1, pn31 vbz js p-acp dt n2,
(12) doctrine (DIV2)
388
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2950
and least in the minde and will.
and lest in the mind and will.
cc cs p-acp dt n1 cc n1.
(12) doctrine (DIV2)
388
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2951
This law doth both enlighten the minde with saving operative knowledge of GOD and his Law,
This law does both enlighten the mind with Saving operative knowledge of GOD and his Law,
d n1 vdz d vvi dt n1 p-acp vvg j-jn n1 pp-f np1 cc po31 n1,
(12) doctrine (DIV2)
388
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2952
and stampes all the habits of grace upon his will, Iere. 32. 4. An unregenerate man, may through his conscience enlightened, give a stop to evill courses,
and stamps all the habits of grace upon his will, Jeremiah 32. 4. an unregenerate man, may through his conscience enlightened, give a stop to evil courses,
cc vvz d dt n2 pp-f n1 p-acp po31 n1, np1 crd crd dt j n1, vmb p-acp po31 n1 vvn, vvb dt n1 p-acp j-jn n2,
(12) doctrine (DIV2)
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2953
but without such a law as this.
but without such a law as this.
cc-acp p-acp d dt n1 c-acp d.
(12) doctrine (DIV2)
388
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2954
This being thus explained, the difference betweene a naturall conscience enlightened and this Law of the minde stands in these effects. This being thus explained, the difference between a natural conscience enlightened and this Law of the mind Stands in these effects.
d vbg av vvn, dt n1 p-acp dt j n1 vvn cc d n1 pp-f dt n1 vvz p-acp d n2.
(12) doctrine (DIV2)
389
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2955
The first is taken from the phrase it self, when it is called the law of the mind:
The First is taken from the phrase it self, when it is called the law of the mind:
dt ord vbz vvn p-acp dt n1 pn31 n1, c-crq pn31 vbz vvn dt n1 pp-f dt n1:
(12) doctrine (DIV2)
390
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2956
it having a differing worke upon the mind, from that which the light of conscience hath;
it having a differing work upon the mind, from that which the Light of conscience hath;
pn31 vhg dt j-vvg n1 p-acp dt n1, p-acp d r-crq dt n1 pp-f n1 vhz;
(12) doctrine (DIV2)
390
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2957
for the knowledge this Law stampes upon the mind, differs from that which is brought into the conscience of a naturall man.
for the knowledge this Law stamps upon the mind, differs from that which is brought into the conscience of a natural man.
c-acp dt n1 d n1 vvz p-acp dt n1, vvz p-acp d r-crq vbz vvn p-acp dt n1 pp-f dt j n1.
(12) doctrine (DIV2)
390
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2958
Though an unregenerate man may first know the Law, and 2. may consent to it, that it is good;
Though an unregenerate man may First know the Law, and 2. may consent to it, that it is good;
cs dt j n1 vmb ord vvi dt n1, cc crd vmb vvi p-acp pn31, cst pn31 vbz j;
(12) doctrine (DIV2)
391
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2959
yet a regenerate man that hath this law of the mind goes further, and consents to it as good for him: yet a regenerate man that hath this law of the mind Goes further, and consents to it as good for him:
av dt j-vvn n1 cst vhz d n1 pp-f dt n1 vvz av-jc, cc vvz p-acp pn31 p-acp j c-acp pno31:
(12) doctrine (DIV2)
391
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2960
this is the meaning of that which the Apostle sayes, verse 15. that hee consents to the Law, that it is good:
this is the meaning of that which the Apostle Says, verse 15. that he consents to the Law, that it is good:
d vbz dt n1 pp-f d r-crq dt n1 vvz, n1 crd d pns31 vvz p-acp dt n1, cst pn31 vbz j:
(12) doctrine (DIV2)
391
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2961
and therefore it hath this same worke upon his minde, as concerning also that hee allowes it not, vers. 16. that is not as good for him, pro hic & nunc. This the other wants for want of light, whereby the Holy Ghost convinceth a regenerate man, that it is best for him to obey the Law, at such and such times, in all circumstences;
and Therefore it hath this same work upon his mind, as Concerning also that he allows it not, vers. 16. that is not as good for him, Pro hic & nunc. This the other Wants for want of Light, whereby the Holy Ghost Convinces a regenerate man, that it is best for him to obey the Law, At such and such times, in all circumstences;
cc av pn31 vhz d d n1 p-acp po31 n1, c-acp vvg av cst pns31 vvz pn31 xx, fw-la. crd d vbz xx p-acp j c-acp pno31, fw-la fw-la cc fw-la. d dt n-jn vvz p-acp n1 pp-f n1, c-crq dt j n1 vvz dt j-vvn n1, cst pn31 vbz js p-acp pno31 pc-acp vvi dt n1, p-acp d cc d n2, p-acp d n2;
(12) doctrine (DIV2)
391
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2962
and when he comes to act it upon all occasions, by answering all objections;
and when he comes to act it upon all occasions, by answering all objections;
cc c-crq pns31 vvz pc-acp vvi pn31 p-acp d n2, p-acp vvg d n2;
(12) doctrine (DIV2)
391
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2963
the other sees it good in it self, but not for him in such and such circumstances.
the other sees it good in it self, but not for him in such and such Circumstances.
dt n-jn vvz pn31 j p-acp pn31 n1, cc-acp xx p-acp pno31 p-acp d cc d n2.
(12) doctrine (DIV2)
391
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2964
An envious man first knowes what is good, secondly consents that it is excellent, but thirdly not that it is good for him;
an envious man First knows what is good, secondly consents that it is excellent, but Thirdly not that it is good for him;
dt j n1 ord vvz r-crq vbz j, ord n2 cst pn31 vbz j, cc-acp ord xx cst pn31 vbz j p-acp pno31;
(12) doctrine (DIV2)
391
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2965
and so also though an unregenerate man allowes sinne to be evill in it selfe, yet not for him in such and such circumstances.
and so also though an unregenerate man allows sin to be evil in it self, yet not for him in such and such Circumstances.
cc av av c-acp dt j n1 vvz n1 pc-acp vbi j-jn p-acp pn31 n1, av xx p-acp pno31 p-acp d cc d n2.
(12) doctrine (DIV2)
391
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2966
But then you will object, it seemes then that the knowledge of a carnall man and a regenerate man differ,
But then you will Object, it seems then that the knowledge of a carnal man and a regenerate man differ,
cc-acp cs pn22 vmb vvi, pn31 vvz av cst dt n1 pp-f dt j n1 cc dt j-vvn n1 vvi,
(12) doctrine (DIV2)
392
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2967
but in degrees, not in kind.
but in Degrees, not in kind.
cc-acp p-acp n2, xx p-acp n1.
(12) doctrine (DIV2)
392
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2968
The want of degrees here alters the kind, as in numbers the addition of a degree alters the species and kind.
The want of Degrees Here alters the kind, as in numbers the addition of a degree alters the species and kind.
dt n1 pp-f n2 av vvz dt n1, c-acp p-acp n2 dt n1 pp-f dt n1 vvz dt n2 cc n1.
(12) doctrine (DIV2)
393
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2969
This law of the mind, puts a lusting into the soule against that which is evill and to that which is good, Gal. 5. 17. So as he is not only stirred up to his duty by conscience,
This law of the mind, puts a lusting into the soul against that which is evil and to that which is good, Gal. 5. 17. So as he is not only stirred up to his duty by conscience,
d n1 pp-f dt n1, vvz dt j-vvg p-acp dt n1 p-acp d r-crq vbz j-jn cc p-acp d r-crq vbz j, np1 crd crd av c-acp pns31 vbz xx av-j vvn a-acp p-acp po31 n1 p-acp n1,
(12) doctrine (DIV2)
394
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but hee hath an inward inclination also thereunto;
but he hath an inward inclination also thereunto;
cc-acp pns31 vhz dt j n1 av av;
(12) doctrine (DIV2)
394
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2971
and so for sin, this law doth put a strong inclination into the faculties, which doth not onely represse the outward acts,
and so for since, this law does put a strong inclination into the faculties, which does not only repress the outward acts,
cc av p-acp n1, d n1 vdz vvi dt j n1 p-acp dt n2, r-crq vdz xx av-j vvi dt j n2,
(12) doctrine (DIV2)
394
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but it weakens the habits of sinne by a contrary ingredient: but the light of conscience, though it may weaken the act, yet not the habit,
but it weakens the habits of sin by a contrary ingredient: but the Light of conscience, though it may weaken the act, yet not the habit,
cc-acp pn31 vvz dt n2 pp-f n1 p-acp dt j-jn n1: cc-acp dt n1 pp-f n1, cs pn31 vmb vvi dt n1, av xx dt n1,
(12) doctrine (DIV2)
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So Gal. 5. 24. not onely the acts are restrained, but the lusts are crucified, the vigour of them is abated by a contrary lusting, a lusting passeth through every faculty which weakens it.
So Gal. 5. 24. not only the acts Are restrained, but the Lustiest Are Crucified, the vigour of them is abated by a contrary lusting, a lusting passes through every faculty which weakens it.
av np1 crd crd xx av-j dt n2 vbr vvn, cc-acp dt n2 vbr vvn, dt n1 pp-f pno32 vbz vvn p-acp dt n-jn j-vvg, dt j-vvg vvz p-acp d n1 r-crq vvz pn31.
(12) doctrine (DIV2)
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Now nothing is weakened, but by that which is contrary; if the refore we look to repressing of outward acts therein, they both agree;
Now nothing is weakened, but by that which is contrary; if the refore we look to repressing of outward acts therein, they both agree;
av pix vbz vvn, cc-acp p-acp d r-crq vbz j-jn; cs dt av pns12 vvb p-acp vvg pp-f j n2 av, pns32 d vvi;
(12) doctrine (DIV2)
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and againe, if wee looke to the abatement of a lust and no more, we also may be deceived;
and again, if we look to the abatement of a lust and no more, we also may be deceived;
cc av, cs pns12 vvb p-acp dt n1 pp-f dt n1 cc av-dx av-dc, pns12 av vmb vbi vvn;
(12) doctrine (DIV2)
394
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2976
but if the habit of sinne bee weakened by a contrary lusting, then it is from Grace,
but if the habit of sin be weakened by a contrary lusting, then it is from Grace,
cc-acp cs dt n1 pp-f n1 vbi vvn p-acp dt n-jn j-vvg, cs pn31 vbz p-acp n1,
(12) doctrine (DIV2)
394
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2977
and the law of the mind.
and the law of the mind.
cc dt n1 pp-f dt n1.
(12) doctrine (DIV2)
394
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2978
The difference is in the willingnesse to performe what is good, and to abstaine from evill.
The difference is in the willingness to perform what is good, and to abstain from evil.
dt n1 vbz p-acp dt n1 pc-acp vvi q-crq vbz j, cc pc-acp vvi p-acp j-jn.
(12) doctrine (DIV2)
395
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2979
To will is present with me, sayes the Apostle in that seventh Chapter: another act of provokements of conscience, may do what is good;To will is present with me, Says the Apostle in that seventh Chapter: Another act of provokements of conscience, may do what is good;
p-acp n1 vbz j p-acp pno11, vvz dt n1 p-acp d ord n1: j-jn n1 pp-f n2 pp-f n1, vmb vdi r-crq vbz j;
(12) doctrine (DIV2)
395
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2980
but to will it, and to will it heartily with all the bent of the soule and the sway of it;
but to will it, and to will it heartily with all the bent of the soul and the sway of it;
cc-acp pc-acp vmb pn31, cc pc-acp vmb pn31 av-j p-acp d dt n1 pp-f dt n1 cc dt n1 pp-f pn31;
(12) doctrine (DIV2)
395
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2981
he is not able to say he doth so, 1 Tim. 1. 9. The Law is not given to a righteous man, that is, hee hath a Law of grace in him, that puts him on to good without this law;
he is not able to say he does so, 1 Tim. 1. 9. The Law is not given to a righteous man, that is, he hath a Law of grace in him, that puts him on to good without this law;
pns31 vbz xx j pc-acp vvi pns31 vdz av, crd np1 crd crd dt n1 vbz xx vvn p-acp dt j n1, cst vbz, pns31 vhz dt n1 pp-f n1 p-acp pno31, cst vvz pno31 a-acp p-acp j p-acp d n1;
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as if he had said this law without might (as it were) be spared to this man, hee being a law to himselfe, but it is given to the unrighteous, that is, he would doe nothing without this, he hath not in himself a strong inclination to what is good,
as if he had said this law without might (as it were) be spared to this man, he being a law to himself, but it is given to the unrighteous, that is, he would do nothing without this, he hath not in himself a strong inclination to what is good,
c-acp cs pns31 vhd vvn d n1 p-acp n1 (c-acp pn31 vbdr) vbb vvn p-acp d n1, pns31 vbg dt n1 p-acp px31, p-acp pn31 vbz vvn p-acp dt j, cst vbz, pns31 vmd vdi pix p-acp d, pns31 vhz xx p-acp px31 dt j n1 p-acp r-crq vbz j,
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and aversenesse to evill, as the other hath, Rom. 7. 15. I hate the evill that I doe;
and averseness to evil, as the other hath, Rom. 7. 15. I hate the evil that I do;
cc n1 p-acp j-jn, c-acp dt n-jn vhz, np1 crd crd pns11 vvb dt j-jn cst pns11 vdb;
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hee hates the evill which the Law forbids, and longs after what the Law commands.
he hates the evil which the Law forbids, and longs After what the Law commands.
pns31 vvz dt n-jn r-crq dt n1 vvz, cc vvz p-acp r-crq dt n1 vvz.
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The Law is put upon the wicked, as a restrainer to keepe him in, he lookes upon the Commandements, as chaines and shackles;
The Law is put upon the wicked, as a restrainer to keep him in, he looks upon the commandments, as chains and shackles;
dt n1 vbz vvn p-acp dt j, c-acp dt n1 pc-acp vvi pno31 p-acp, pns31 vvz p-acp dt n2, c-acp n2 cc n2;
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but a regenerate man lookes on them, as upon girdles and garters, which gird up his loines and expedite his course the better.
but a regenerate man looks on them, as upon girdles and garters, which gird up his loins and expedite his course the better.
cc-acp dt j-vvn n1 vvz p-acp pno32, c-acp p-acp n2 cc n2, r-crq vvb a-acp po31 n2 cc n1 po31 n1 dt jc.
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The Law confines a regenerate man to live in that element, where he would live;
The Law confines a regenerate man to live in that element, where he would live;
dt n1 vvz dt j-vvn n1 pc-acp vvi p-acp d n1, c-crq pns31 vmd vvi;
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as if one should be confined to Paradise, where he would be, though there were no such law.
as if one should be confined to Paradise, where he would be, though there were no such law.
c-acp cs pi vmd vbi vvn p-acp n1, c-crq pns31 vmd vbi, cs pc-acp vbdr dx d n1.
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But another man is confined by it to the place where he would not be; and to actions which hee would not doe;
But Another man is confined by it to the place where he would not be; and to actions which he would not do;
p-acp j-jn n1 vbz vvn p-acp pn31 p-acp dt n1 c-crq pns31 vmd xx vbi; cc p-acp n2 r-crq pns31 vmd xx vdi;
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and therefore as S•ime•, when hee was confined, he leapt over the hedg, comes over the pale,
and Therefore as S•ime•, when he was confined, he leapt over the hedge, comes over the pale,
cc av c-acp np1, c-crq pns31 vbds vvn, pns31 vvd p-acp dt n1, vvz p-acp dt j,
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after profit and pleasure, and dies for it; the Law given to him hee reckoneth as a Prison;
After profit and pleasure, and die for it; the Law given to him he Reckoneth as a Prison;
p-acp n1 cc n1, cc vvz p-acp pn31; dt n1 vvn p-acp pno31 pns31 vvz p-acp dt n1;
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therefore examine whether there bee in thee such a constant inclination to walke in the wayes of godlinesse,
Therefore examine whither there be in thee such a constant inclination to walk in the ways of godliness,
av vvb cs pc-acp vbi p-acp pno21 d dt j n1 pc-acp vvi p-acp dt n2 pp-f n1,
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so as you could even be a law to your selves, if you are left to what the Lord hath wrought in you.
so as you could even be a law to your selves, if you Are left to what the Lord hath wrought in you.
av c-acp pn22 vmd av vbi dt n1 p-acp po22 n2, cs pn22 vbr vvn p-acp r-crq dt n1 vhz vvn p-acp pn22.
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4 They differ in the power that accompanies this law of the minde in a regenerate man:
4 They differ in the power that Accompanies this law of the mind in a regenerate man:
crd pns32 vvb p-acp dt n1 cst vvz d n1 pp-f dt n1 p-acp dt j-vvn n1:
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where this Law of grace is;
where this Law of grace is;
c-crq d n1 pp-f n1 vbz;
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there is not only a knowledge of what should be done, but also there is a power goes with it. This Law is a Kingdome.
there is not only a knowledge of what should be done, but also there is a power Goes with it. This Law is a Kingdom.
pc-acp vbz xx av-j dt n1 pp-f r-crq vmd vbi vdn, cc-acp av pc-acp vbz dt n1 vvz p-acp pn31. d n1 vbz dt n1.
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A gouernment consists not in word, but in power, 1 Cor. 4. 20. 1 Iohn 3. 9. he that is borne of God sinnes not,
A government consists not in word, but in power, 1 Cor. 4. 20. 1 John 3. 9. he that is born of God Sins not,
dt n1 vvz xx p-acp n1, cc-acp p-acp n1, crd np1 crd crd crd np1 crd crd pns31 cst vbz vvn pp-f np1 n2 xx,
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neither can he sinne, &c. compared with that, 1 Iohn 12. who is borne, not of the will of the flesh, &c. but of the will of God. neither can he sin, etc. compared with that, 1 John 12. who is born, not of the will of the Flesh, etc. but of the will of God.
dx vmb pns31 n1, av vvn p-acp d, crd np1 crd r-crq vbz vvn, xx pp-f dt n1 pp-f dt n1, av cc-acp pp-f dt n1 pp-f np1.
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The meaning of both compared is this;
The meaning of both compared is this;
dt n1 pp-f d vvn vbz d;
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a regenerate man that is borne of God, hath first such a habit as is agreeable to the will of God in all things;
a regenerate man that is born of God, hath First such a habit as is agreeable to the will of God in all things;
dt j-vvn n1 cst vbz vvn pp-f np1, vhz ord d dt n1 c-acp vbz j p-acp dt n1 pp-f np1 p-acp d n2;
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and this habite is as a thing innate, like naturall qualities bred and borne with us, so that he cannot sinne;
and this habit is as a thing innate, like natural qualities bred and born with us, so that he cannot sin;
cc d n1 vbz p-acp dt n1 j, av-j j n2 vvn cc vvn p-acp pno12, av cst pns31 vmbx vvi;
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that is, he cannot but resist and strive against it, and have in the end the victory over it;
that is, he cannot but resist and strive against it, and have in the end the victory over it;
cst vbz, pns31 vmbx p-acp vvi cc vvi p-acp pn31, cc vhb p-acp dt n1 dt n1 p-acp pn31;
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for it is a law within him which puts him on to what God wills: and secondly, not onely so, but he is borne thus, said the Apostle, that is,
for it is a law within him which puts him on to what God wills: and secondly, not only so, but he is born thus, said the Apostle, that is,
c-acp pn31 vbz dt n1 p-acp pno31 r-crq vvz pno31 a-acp p-acp r-crq np1 vvz: cc ord, xx av-j av, cc-acp pns31 vbz vvn av, vvd dt n1, cst vbz,
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though this disposition bee infused, yet it is so rivetted into him, that he can no more shake it off then a naturall disposition hee is borne with;
though this disposition be infused, yet it is so riveted into him, that he can no more shake it off then a natural disposition he is born with;
cs d n1 vbb vvn, av pn31 vbz av vvn p-acp pno31, cst pns31 vmb av-dx av-dc vvi pn31 a-acp av dt j n1 pns31 vbz vvn p-acp;
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therefore he cannot sin, that is, it cannot be he should become a sinner given up to sinne.
Therefore he cannot sin, that is, it cannot be he should become a sinner given up to sin.
av pns31 vmbx vvi, cst vbz, pn31 vmbx vbi pns31 vmd vvi dt n1 vvn a-acp p-acp n1.
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On the contrary, naturall men wanting this law are not, nor cannot bee subject to the Law of God,
On the contrary, natural men wanting this law Are not, nor cannot be Subject to the Law of God,
p-acp dt n-jn, j n2 vvg d n1 vbr xx, ccx vmbx vbi j-jn p-acp dt n1 pp-f np1,
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because this disposition to sin is naturall to him, he is borne of the flesh, of the will of man;
Because this disposition to since is natural to him, he is born of the Flesh, of the will of man;
c-acp d n1 p-acp n1 vbz j p-acp pno31, pns31 vbz vvn pp-f dt n1, pp-f dt n1 pp-f n1;
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3008
so as this Law of grace workes out all evill in the end, and if good bee to bee done, breaks through all difficulties;
so as this Law of grace works out all evil in the end, and if good be to be done, breaks through all difficulties;
av p-acp d n1 pp-f n1 vvz av d n-jn p-acp dt n1, cc cs j vbi pc-acp vbi vdn, vvz p-acp d n2;
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but corruption in the other workes out all good, and returnes to sinne, so as he sayes, I am not able to keepe the Sabbath thus,
but corruption in the other works out all good, and returns to sin, so as he Says, I am not able to keep the Sabbath thus,
cc-acp n1 p-acp dt j-jn n2 av d j, cc n2 p-acp n1, av c-acp pns31 vvz, pns11 vbm xx j pc-acp vvi dt n1 av,
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and abstaine from such and such a sin, I am so strongly inclined to it.
and abstain from such and such a since, I am so strongly inclined to it.
cc vvi p-acp d cc d dt n1, pns11 vbm av av-j vvn p-acp pn31.
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5 Difference is out of the seventh verse, not I, but sinne, and in the last verse, with my minde I serve the Law of God,
5 Difference is out of the seventh verse, not I, but sin, and in the last verse, with my mind I serve the Law of God,
crd n1 vbz av pp-f dt ord n1, xx pns11, cc-acp n1, cc p-acp dt ord n1, p-acp po11 n1 pns11 vvb dt n1 pp-f np1,
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but with the flesh the law of sinne. This law of the mind makes a change in the person.but with the Flesh the law of sin. This law of the mind makes a change in the person.
cc-acp p-acp dt n1 dt n1 pp-f n1. d n1 pp-f dt n1 vvz dt n1 p-acp dt n1.
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Can any unregenerate man in the world say, it is not I, but sin? if he doth any thing that is good, it is not he;
Can any unregenerate man in the world say, it is not I, but since? if he does any thing that is good, it is not he;
vmb d j n1 p-acp dt n1 vvb, pn31 vbz xx pns11, cc-acp n1? cs pns31 vdz d n1 cst vbz j, pn31 vbz xx pns31;
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3014
if he doth any thing that is evill, it is he and onely he that doth it.
if he does any thing that is evil, it is he and only he that does it.
cs pns31 vdz d n1 cst vbz j-jn, pn31 vbz pns31 cc av-j pns31 cst vdz pn31.
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A regenerate man himselfe never sins, that is, whilst he is himselfe, he never yields to sin,
A regenerate man himself never Sins, that is, while he is himself, he never yields to since,
dt j-vvn n1 px31 av n2, cst vbz, cs pns31 vbz px31, pns31 av-x vvz p-acp n1,
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397
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but it is his flesh when he is not himselfe, and an unregenerate man when hee is himselfe, never yields fully to the motions of grace;
but it is his Flesh when he is not himself, and an unregenerate man when he is himself, never yields Fully to the motions of grace;
cc-acp pn31 vbz po31 n1 c-crq pns31 vbz xx px31, cc dt j n1 c-crq pns31 vbz px31, av-x vvz av-j p-acp dt n2 pp-f n1;
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but a regenerate man when ever he is himselfe, acts according to this part, hee is never otherwise overcome,
but a regenerate man when ever he is himself, acts according to this part, he is never otherwise overcome,
cc-acp dt j-vvn n1 c-crq av pns31 vbz px31, vvz vvg p-acp d n1, pns31 vbz av-x av vvn,
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397
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3018
but with a strong temptation, drunke and transported with passion, and when a myst is before his eyes;
but with a strong temptation, drunk and transported with passion, and when a mist is before his eyes;
cc-acp p-acp dt j n1, vvn cc vvn p-acp n1, cc c-crq dt n1 vbz p-acp po31 n2;
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I alwayes serve in my mind the Law of God. And therefore though hee bee overcome, yet with this difference, that he lookes upon it,I always serve in my mind the Law of God. And Therefore though he be overcome, yet with this difference, that he looks upon it,
pns11 av vvi p-acp po11 n1 dt n1 pp-f np1. cc av cs pns31 vbb vvn, av p-acp d n1, cst pns31 vvz p-acp pn31,
(12) doctrine (DIV2)
397
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3020
as a captivity and a bondage worse then that of Aegypt. He doth not as that servant in the Law, hee is not willing to have his eare boared through, and to serve that master for ever:
as a captivity and a bondage Worse then that of Egypt. He does not as that servant in the Law, he is not willing to have his ear bored through, and to serve that master for ever:
c-acp dt n1 cc dt n1 av-jc cs d pp-f np1. pns31 vdz xx p-acp d n1 p-acp dt n1, pns31 vbz xx j pc-acp vhi po31 n1 vvn p-acp, cc pc-acp vvi d n1 c-acp av:
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3021
whereas another lookes at sinne as a liberty, and the Law of God as a restraint,
whereas Another looks At sin as a liberty, and the Law of God as a restraint,
cs j-jn n2 p-acp n1 p-acp dt n1, cc dt n1 pp-f np1 p-acp dt n1,
(12) doctrine (DIV2)
397
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3022
and wish eth it were not, though he may accommodate himselfe by it;
and wish eth it were not, though he may accommodate himself by it;
cc vvb zz pn31 vbdr xx, cs pns31 vmb vvi px31 p-acp pn31;
(12) doctrine (DIV2)
397
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3023
and though he may delight in sin for a while, yet withall hee delights in the Law in the inward man, and that is the more constant prevailing overcomming delight:
and though he may delight in since for a while, yet withal he delights in the Law in the inward man, and that is the more constant prevailing overcoming delight:
cc cs pns31 vmb vvi p-acp n1 p-acp dt n1, av av pns31 n2 p-acp dt n1 p-acp dt j n1, cc d vbz dt av-dc j j-vvg vvg n1:
(12) doctrine (DIV2)
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3024
so as consider if there bee not another delight contrary to the delighting in sinne,
so as Consider if there be not Another delight contrary to the delighting in sin,
av c-acp vvi cs pc-acp vbb xx j-jn n1 j-jn p-acp dt vvg p-acp n1,
(12) doctrine (DIV2)
397
Page 214
3025
though at that time, when the flesh delights in sinne, it appeares not, which yet overcomes and out weares the other.
though At that time, when the Flesh delights in sin, it appears not, which yet overcomes and out wears the other.
cs p-acp d n1, c-crq dt n1 vvz p-acp n1, pn31 vvz xx, r-crq av vvz cc av vvz dt j-jn.
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397
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3026
3 Rule is, consider the manner of thy resisting and fighting against sinne; and here there are foure notable differences comes to be laid open.
3 Rule is, Consider the manner of thy resisting and fighting against sin; and Here there Are foure notable differences comes to be laid open.
crd n1 vbz, vvb dt n1 pp-f po21 j-vvg cc vvg p-acp n1; cc av a-acp vbr crd j n2 vvz pc-acp vbi vvn j.
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398
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3027
The upright in heart fights against sinne with the whole frame of his heart.
The upright in heart fights against sin with the Whole frame of his heart.
dt j p-acp n1 vvz p-acp n1 p-acp dt j-jn n1 pp-f po31 n1.
(12) doctrine (DIV2)
399
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3028
All the faculties fight in their courses, as it is said, the Starres did against Sisera, as first the mind, there is a NONLATINALPHABET, 〈 ◊ 〉 change of mind, in him:
All the faculties fight in their courses, as it is said, the Stars did against Sisera, as First the mind, there is a, 〈 ◊ 〉 change of mind, in him:
av-d dt n2 vvb p-acp po32 n2, c-acp pn31 vbz vvn, dt n2 vdd p-acp np1, c-acp ord dt n1, pc-acp vbz dt, 〈 sy 〉 np1-n pp-f n1, p-acp pno31:
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399
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3029
he hath another opinion of his sin. There is a change in judgement, he is renewed in his mind.
he hath Another opinion of his since. There is a change in judgement, he is renewed in his mind.
pns31 vhz j-jn n1 pp-f po31 n1. a-acp vbz dt n1 p-acp n1, pns31 vbz vvn p-acp po31 n1.
(12) doctrine (DIV2)
399
Page 215
3030
Let a mans opinion be kept right, and how ever his passion may stirre, they will in the end vanish.
Let a men opinion be kept right, and how ever his passion may stir, they will in the end vanish.
vvb dt ng1 n1 vbi vvn av-jn, cc c-crq av po31 n1 vmb vvi, pns32 vmb p-acp dt n1 vvb.
(12) doctrine (DIV2)
399
Page 215
3031
Whilst a man is unregenerate, he is as Colos. 1. 21. NONLATINALPHABET an enemy in his thoughts or reasonings,
While a man is unregenerate, he is as Colos 1. 21. an enemy in his thoughts or reasonings,
cs dt n1 vbz j, pns31 vbz p-acp np1 crd crd dt n1 p-acp po31 n2 cc n2-vvg,
(12) doctrine (DIV2)
399
Page 215
3032
as the word translated in their mindes properly signifies; but you hath hee reconciled;
as the word translated in their minds properly signifies; but you hath he reconciled;
c-acp dt n1 vvn p-acp po32 n2 av-j vvz; p-acp pn22 vhz pns31 vvn;
(12) doctrine (DIV2)
399
Page 215
3033
and so after conversion a man is a friend in his understanding to the wayes of God, he is in his judgement reconciled to them,
and so After conversion a man is a friend in his understanding to the ways of God, he is in his judgement reconciled to them,
cc av p-acp n1 dt n1 vbz dt n1 p-acp po31 n1 p-acp dt n2 pp-f np1, pns31 vbz p-acp po31 n1 vvn p-acp pno32,
(12) doctrine (DIV2)
399
Page 215
3034
and become therein an enemy to the wayes of sin.
and become therein an enemy to the ways of since.
cc vvi av dt n1 p-acp dt n2 pp-f n1.
(12) doctrine (DIV2)
399
Page 215
3035
The question here is not, whether thou thinkest sin evill or no, or this and that unlawfull,
The question Here is not, whither thou Thinkest since evil or no, or this and that unlawful,
dt n1 av vbz xx, cs pns21 vv2 n1 j-jn cc uh-dx, cc d cc d j,
(12) doctrine (DIV2)
399
Page 215
3036
but whether evill to thee, pro hic & nunc, at this and that time, in these and these circumstances;
but whither evil to thee, Pro hic & nunc, At this and that time, in these and these Circumstances;
cc-acp cs j-jn p-acp pno21, fw-la fw-la cc fw-la, p-acp d cc d n1, p-acp d cc d n2;
(12) doctrine (DIV2)
399
Page 215
3037
and then comes in conscience also, and that fights against sin, which is tender and feareth alwayes. Prov. 28. 14. Whereas hee that hardneth his heart falls into mischiefe, and it is that place of conscience is it which is onely culpable of this hardnesse and tendernesse.
and then comes in conscience also, and that fights against since, which is tender and fears always. Curae 28. 14. Whereas he that Hardeneth his heart falls into mischief, and it is that place of conscience is it which is only culpable of this hardness and tenderness.
cc av vvz p-acp n1 av, cc d vvz p-acp n1, r-crq vbz j cc vvz av. np1 crd crd cs pns31 cst vvz po31 n1 vvz p-acp n1, cc pn31 vbz cst n1 pp-f n1 vbz pn31 r-crq vbz av-j j pp-f d n1 cc n1.
(12) doctrine (DIV2)
399
Page 215
3038
Hee dares as well venter upon a Canons mouth as commit a sin; and though he may sometimes bee transported for a time, yet conscience fights against it.
He dares as well venture upon a Canonas Mouth as commit a since; and though he may sometime be transported for a time, yet conscience fights against it.
pns31 vvz a-acp av vvi p-acp dt ng1 n1 p-acp vvi dt n1; cc cs pns31 vmb av vbi vvn p-acp dt n1, av n1 vvz p-acp pn31.
(12) doctrine (DIV2)
399
Page 215
3039
Then for the will, that fights against sin also, whilst with David he hath sworne to keepe those righteous judgements, that is, hath fixedly resolved against it.
Then for the will, that fights against since also, while with David he hath sworn to keep those righteous Judgments, that is, hath fixedly resolved against it.
av p-acp dt n1, cst vvz p-acp n1 av, cs p-acp np1 pns31 vhz vvn pc-acp vvi d j n2, cst vbz, vhz av-vvn vvn p-acp pn31.
(12) doctrine (DIV2)
399
Page 216
3040
Lastly he resists sin in his aff•ctions, 2 Cor. 12. S. Paul prayed, and prayed earnestly, and could not be content nor make a denyall, he was so troubled.
Lastly he resists since in his aff•ctions, 2 Cor. 12. S. Paul prayed, and prayed earnestly, and could not be content nor make a denial, he was so troubled.
ord pns31 vvz n1 p-acp po31 n2, crd np1 crd np1 np1 vvd, cc vvd av-j, cc vmd xx vbi j ccx vvi dt n1, pns31 vbds av vvn.
(12) doctrine (DIV2)
399
Page 216
3041
So in David, Psal 119. 20. My soule breaketh for the longing it hath to thy Iudgements.
So in David, Psalm 119. 20. My soul breaks for the longing it hath to thy Judgments.
av p-acp np1, np1 crd crd po11 n1 vvz p-acp dt n1 pn31 vhz pc-acp po21 n2.
(12) doctrine (DIV2)
399
Page 216
3042
When a man hungers and thirsts after righteousnesse, and weepes bitterly for sin, as Peter did, it is a signe that his affections are stirred.
When a man hunger's and thirsts After righteousness, and weeps bitterly for since, as Peter did, it is a Signen that his affections Are stirred.
c-crq dt n1 n2 cc vvz p-acp n1, cc vvz av-j p-acp n1, c-acp np1 vdd, pn31 vbz dt n1 cst po31 n2 vbr vvn.
(12) doctrine (DIV2)
399
Page 216
3043
Now on the contrary, in an evill man, all the faculties fight in their courses for sin.
Now on the contrary, in an evil man, all the faculties fight in their courses for since.
av p-acp dt n-jn, p-acp dt j-jn n1, d dt n2 vvb p-acp po32 n2 p-acp n1.
(12) doctrine (DIV2)
399
Page 216
3044
As Ephes. 4. 18. 19. Having their understandings darkened, being alienated from the life of God, through the ignorance that is in them,
As Ephesians 4. 18. 19. Having their understandings darkened, being alienated from the life of God, through the ignorance that is in them,
p-acp np1 crd crd crd np1 po32 n2 vvn, vbg vvn p-acp dt n1 pp-f np1, p-acp dt n1 cst vbz p-acp pno32,
(12) doctrine (DIV2)
399
Page 216
3045
because of the hardnesse of their heart: who being past feeling have given themselves over to worke all uncleannesse with greedinesse: Because of the hardness of their heart: who being passed feeling have given themselves over to work all uncleanness with greediness:
c-acp pp-f dt n1 pp-f po32 n1: r-crq vbg vvn n1 vhb vvn px32 a-acp pc-acp vvi d n1 p-acp n1:
(12) doctrine (DIV2)
399
Page 216
3046
here you may see all the foure faculties in an ungodly man fighting for sinne.
Here you may see all the foure faculties in an ungodly man fighting for sin.
av pn22 vmb vvi d dt crd n2 p-acp dt j n1 vvg p-acp n1.
(12) doctrine (DIV2)
399
Page 216
3047
Their cogitations are darkened, &c. their understandings are for sinne, being estranged from the wayes of God.
Their cogitations Are darkened, etc. their understandings Are for sin, being estranged from the ways of God.
po32 n2 vbr vvn, av po32 n2 vbr p-acp n1, vbg vvn p-acp dt n2 pp-f np1.
(12) doctrine (DIV2)
400
Page 216
3048
Then secondly followes the conscience, because of the hardnesse of their heart, so the word signifies, their conscience being insensible of sinne admi sir.
Then secondly follows the conscience, Because of the hardness of their heart, so the word signifies, their conscience being insensible of sin admi sir.
av ord vvz dt n1, c-acp pp-f dt n1 pp-f po32 n1, av dt n1 vvz, po32 n1 vbg j pp-f n1 fw-fr n1.
(12) doctrine (DIV2)
401
Page 216
3049
And then thirdly, for the will, they have given themselves up to it, they have taken to themselves a resolution to betray their soules to it.
And then Thirdly, for the will, they have given themselves up to it, they have taken to themselves a resolution to betray their Souls to it.
cc av ord, p-acp dt n1, pns32 vhb vvn px32 p-acp p-acp pn31, pns32 vhb vvn p-acp px32 dt n1 pc-acp vvi po32 n2 p-acp pn31.
(12) doctrine (DIV2)
402
Page 216
3050
Then fourthly, for the affections, they are said to commit it with greedinesse, that is, with a NONLATINALPHABET of affections, such as is in a covetous man, who is greedy,
Then fourthly, for the affections, they Are said to commit it with greediness, that is, with a of affections, such as is in a covetous man, who is greedy,
av j, p-acp dt n2, pns32 vbr vvn pc-acp vvi pn31 p-acp n1, cst vbz, p-acp dt pp-f n2, d c-acp vbz p-acp dt j n1, r-crq vbz j,
(12) doctrine (DIV2)
403
Page 216
3051
and can never have enough, his affections are so large. This is the first difference in regard of the subject.
and can never have enough, his affections Are so large. This is the First difference in regard of the Subject.
cc vmb av-x vhi d, po31 n2 vbr av j. d vbz dt ord n1 p-acp n1 pp-f dt n-jn.
(12) doctrine (DIV2)
403
Page 216
3052
The second difference is in respect of the object, the things they fight against; a carnall man against grosse evills;
The second difference is in respect of the Object, the things they fight against; a carnal man against gross evils;
dt ord n1 vbz p-acp n1 pp-f dt n1, dt n2 pns32 vvb p-acp; dt j n1 p-acp j n2-jn;
(12) doctrine (DIV2)
405
Page 217
3053
as wee see in Herod, when hee beheaded Iohn, what a contention was there in him? he was troubled about what report the people would give of it,
as we see in Herod, when he beheaded John, what a contention was there in him? he was troubled about what report the people would give of it,
c-acp pns12 vvb p-acp np1, c-crq pns31 vvn np1, r-crq dt n1 vbds a-acp p-acp pno31? pns31 vbds vvn p-acp r-crq n1 dt n1 vmd vvi pp-f pn31,
(12) doctrine (DIV2)
405
Page 217
3054
and about the murder of one, he knew to be so holy and good a man:
and about the murder of one, he knew to be so holy and good a man:
cc p-acp dt n1 pp-f crd, pns31 vvd pc-acp vbi av j cc j dt n1:
(12) doctrine (DIV2)
405
Page 217
3055
but a man truly regenerate, as he is enabled to see more than another, so also he fights against more.
but a man truly regenerate, as he is enabled to see more than Another, so also he fights against more.
cc-acp dt n1 av-j vvn, c-acp pns31 vbz vvn pc-acp vvi av-dc cs j-jn, av av pns31 vvz p-acp dc.
(12) doctrine (DIV2)
405
Page 217
3056
Another man sees no more but the morall evill and good, and so fights against no more;
another man sees no more but the moral evil and good, and so fights against no more;
j-jn n1 vvz av-dx dc p-acp dt j j-jn cc j, cc av vvz p-acp dx dc;
(12) doctrine (DIV2)
405
Page 217
3057
but besides this, a regenerate man sees the spirituall holinesse that is in a dutie,
but beside this, a regenerate man sees the spiritual holiness that is in a duty,
cc-acp p-acp d, dt j-vvn n1 vvz dt j n1 cst vbz p-acp dt n1,
(12) doctrine (DIV2)
405
Page 217
3058
and lookes to the manner, as well as the matter, and hee fights against those smaller motes in the Sunne.
and looks to the manner, as well as the matter, and he fights against those smaller motes in the Sun.
cc vvz p-acp dt n1, c-acp av c-acp dt n1, cc pns31 vvz p-acp d jc n2 p-acp dt n1.
(12) doctrine (DIV2)
405
Page 217
3059
All the carnall men in the world finde fault with strictnesse, &c. but another mans chiefe trouble is, that hee cannot bee strict enough.
All the carnal men in the world find fault with strictness, etc. but Another men chief trouble is, that he cannot be strict enough.
av-d dt j n2 p-acp dt n1 vvb n1 p-acp n1, av p-acp j-jn ng1 j-jn n1 vbz, cst pns31 vmbx vbi j av-d.
(12) doctrine (DIV2)
405
Page 217
3060
S. Paul was a learned man, and understood the Law of Moses exactly, and was not ignorant of the ten Commandements,
S. Paul was a learned man, and understood the Law of Moses exactly, and was not ignorant of the ten commandments,
np1 np1 vbds dt j n1, cc vvd dt n1 pp-f np1 av-j, cc vbds xx j pp-f dt crd n2,
(12) doctrine (DIV2)
405
Page 217
3061
and yet when he came to be regenerate, he saw and understood it in another manner.
and yet when he Come to be regenerate, he saw and understood it in Another manner.
cc av c-crq pns31 vvd pc-acp vbi vvn, pns31 vvd cc vvd pn31 p-acp j-jn n1.
(12) doctrine (DIV2)
405
Page 217
3062
I was alive once without the Law; I was alive once without the Law;
pns11 vbds j a-acp p-acp dt n1;
(12) doctrine (DIV2)
405
Page 217
3063
but when the Commandement came, sin revived, and appeared, as a monster, which before seemed but a small thing to him, above measure sinfull; so for good,but when the Commandment Come, since revived, and appeared, as a monster, which before seemed but a small thing to him, above measure sinful; so for good,
cc-acp c-crq dt n1 vvd, n1 vvn, cc vvd, p-acp dt n1, r-crq a-acp vvd p-acp dt j n1 p-acp pno31, p-acp n1 j; av p-acp j,
(12) doctrine (DIV2)
405
Page 217
3064
when a man is changed in his mind, he discernes the whole will of God, that perfect will, Rom. 12. 2. before, hee saw the maine duties it may bee, and the grosser evills onely.
when a man is changed in his mind, he discerns the Whole will of God, that perfect will, Rom. 12. 2. before, he saw the main duties it may be, and the grosser evils only.
c-crq dt n1 vbz vvn p-acp po31 n1, pns31 vvz dt j-jn vmb pp-f np1, cst j n1, np1 crd crd p-acp, pns31 vvd dt j n2 pn31 vmb vbi, cc dt jc n2-jn j.
(12) doctrine (DIV2)
405
Page 217
3065
This is a second difference in the Object. The third difference is in the successe;
This is a second difference in the Object. The third difference is in the success;
d vbz dt ord n1 p-acp dt n1. dt ord n1 vbz p-acp dt n1;
(12) doctrine (DIV2)
406
Page 217
3066
the issue of a carnall mans resistance is still deteriora sequor; the godly in the issue still followes the best,
the issue of a carnal men resistance is still Deteriora sequor; the godly in the issue still follows the best,
dt n1 pp-f dt j ng1 n1 vbz j fw-mi fw-la; dt j p-acp dt n1 av vvz dt js,
(12) doctrine (DIV2)
407
Page 218
3067
and in the end is a conqueror;
and in the end is a conqueror;
cc p-acp dt n1 vbz dt n1;
(12) doctrine (DIV2)
407
Page 218
3068
and though much assaulted, yet he walkes after the Spirit, Rom. 8. 1. and in the end mortifies the deeds of the flesh:
and though much assaulted, yet he walks After the Spirit, Rom. 8. 1. and in the end Mortifies the Deeds of the Flesh:
cc cs d vvn, av pns31 vvz p-acp dt n1, np1 crd crd cc p-acp dt n1 vvz dt n2 pp-f dt n1:
(12) doctrine (DIV2)
407
Page 218
3069
but a wicked man, though hee may have many good intentions, yet walkes as it is Ephes. 4. 17. after the vanity of his mind, and in the end fulfills the lusts of the flesh.
but a wicked man, though he may have many good intentions, yet walks as it is Ephesians 4. 17. After the vanity of his mind, and in the end fulfils the Lustiest of the Flesh.
p-acp dt j n1, cs pns31 vmb vhi d j n2, av vvz c-acp pn31 vbz np1 crd crd p-acp dt n1 pp-f po31 n1, cc p-acp dt n1 vvz dt n2 pp-f dt n1.
(12) doctrine (DIV2)
407
Page 218
3070
This is Saint Paul his estate being compared in the seventh to the Romans, with 2 Cor. 12. though hee complaines much in both,
This is Saint Paul his estate being compared in the seventh to the Roman, with 2 Cor. 12. though he complains much in both,
d vbz n1 np1 po31 n1 vbg vvn p-acp dt ord p-acp dt njp2, p-acp crd np1 crd cs pns31 vvz av-d p-acp d,
(12) doctrine (DIV2)
407
Page 218
3071
yet Grace sufficient was given him to keepe him from the Act. But some of Gods children have had the worst in the issue of the combat,
yet Grace sufficient was given him to keep him from the Act. But Some of God's children have had the worst in the issue of the combat,
av vvb j vbds vvn pno31 pc-acp vvi pno31 p-acp dt n1 p-acp d pp-f npg1 n2 vhb vhn dt js p-acp dt n1 pp-f dt n1,
(12) doctrine (DIV2)
407
Page 218
3072
as David ▪ who fell into Adultery, Saint Peter into denyall of his Master.
as David ▪ who fell into Adultery, Saint Peter into denial of his Master.
c-acp np1 ▪ r-crq vvd p-acp n1, n1 np1 p-acp n1 pp-f po31 n1.
(12) doctrine (DIV2)
408
Page 218
3073
In some particular actions, they may bee foiled, but the combat is with the lust, which in the end is overcome,
In Some particular actions, they may be foiled, but the combat is with the lust, which in the end is overcome,
p-acp d j n2, pns32 vmb vbi vvn, p-acp dt n1 vbz p-acp dt n1, r-crq p-acp dt n1 vbz vvn,
(12) doctrine (DIV2)
409
Page 218
3074
though the actions give him a blow.
though the actions give him a blow.
cs dt n2 vvb pno31 dt n1.
(12) doctrine (DIV2)
409
Page 218
3075
Saint Peters lust was feare, which made him to deny his Master, but in the end it was overcome, Acts 4. 8. whereby his boldnesse it appeares there.
Saint Peter's lust was Fear, which made him to deny his Master, but in the end it was overcome, Acts 4. 8. whereby his boldness it appears there.
n1 npg1 n1 vbds n1, r-crq vvd pno31 pc-acp vvi po31 n1, cc-acp p-acp dt n1 pn31 vbds vvn, n2 crd crd c-crq po31 n1 pn31 vvz a-acp.
(12) doctrine (DIV2)
409
Page 218
3076
So David had the victory over that lust, Psal. 51. how doth he hate it? and was fenced against it? So David had the victory over that lust, Psalm 51. how does he hate it? and was fenced against it?
av np1 vhd dt n1 p-acp d n1, np1 crd uh-crq vdz pns31 vvi pn31? cc vbds vvn p-acp pn31?
(12) doctrine (DIV2)
409
Page 218
3077
4 Difference is in respect of the continuance of the combat.
4 Difference is in respect of the Continuance of the combat.
crd n1 vbz p-acp n1 pp-f dt n1 pp-f dt n1.
(12) doctrine (DIV2)
410
Page 218
3078
In the wicked it lasts but for a time, because that in him which causeth this combat, hath no bottome;
In the wicked it lasts but for a time, Because that in him which Causes this combat, hath no bottom;
p-acp dt j pn31 vvz p-acp p-acp dt n1, p-acp d p-acp pno31 r-crq vvz d n1, vhz dx n1;
(12) doctrine (DIV2)
410
Page 218
3079
like a flower, though beautifull, yet it growes but upon a stalke of grasse, and therefore soone withers:
like a flower, though beautiful, yet it grows but upon a stalk of grass, and Therefore soon withers:
av-j dt n1, cs j, av pn31 vvz p-acp p-acp dt n1 pp-f n1, cc av av vvz:
(12) doctrine (DIV2)
410
Page 218
3080
and the combatants failing, the combat ends.
and the combatants failing, the combat ends.
cc dt n2 vvg, dt n1 vvz.
(12) doctrine (DIV2)
410
Page 218
3081
Saul held out a while, and carried it faire, but in the end persecuted David, and followed his lusts without any bridle.Saul held out a while, and carried it fair, but in the end persecuted David, and followed his Lustiest without any bridle.
np1 vvd av dt n1, cc vvd pn31 j, cc-acp p-acp dt n1 vvn np1, cc vvd po31 n2 p-acp d n1.
(12) doctrine (DIV2)
410
Page 219
3082
Iudas was long restrained and kept himselfe in CHRISTS family, but at last his covetousnesse overcame him,Iudas was long restrained and kept himself in CHRIST family, but At last his covetousness overcame him,
np1 vbds av-j vvn cc vvd px31 p-acp npg1 n1, cc-acp p-acp ord po31 n1 vvd pno31,
(12) doctrine (DIV2)
410
Page 219
3083
and he resolves to give up his Master to the Pharisees. Ioash restrained himself the greatest part of his life, whilst his Vncle lived;
and he resolves to give up his Master to the Pharisees. Joash restrained himself the greatest part of his life, while his Uncle lived;
cc pns31 vvz pc-acp vvi a-acp po31 n1 p-acp dt np2. n1 vvn px31 dt js n1 pp-f po31 n1, cs po31 n1 vvd;
(12) doctrine (DIV2)
410
Page 219
3084
but two yeares before his death, he gave himselfe up to doe evill; the Princes came and did reverence unto him, and he yielded.
but two Years before his death, he gave himself up to do evil; the Princes Come and did Reverence unto him, and he yielded.
cc-acp crd n2 p-acp po31 n1, pns31 vvd px31 a-acp pc-acp vdi j-jn; dt n2 vvd cc vdd vvi p-acp pno31, cc pns31 vvd.
(12) doctrine (DIV2)
410
Page 219
3085
So Amaziah after he had overcome the Edomites. In a regenerate man the combatants always continue;
So Amaziah After he had overcome the Edomites. In a regenerate man the combatants always continue;
np1 np1 c-acp pns31 vhd vvn dt n2. p-acp dt j-vvn n1 dt n2 av vvi;
(12) doctrine (DIV2)
410
Page 219
3086
it is an immortall seed which cannot be eradicated: therefore the combate lasteth and increaseth.
it is an immortal seed which cannot be eradicated: Therefore the combat lasteth and increases.
pn31 vbz dt j n1 r-crq vmbx vbi vvn: av dt n1 vvz cc vvz.
(12) doctrine (DIV2)
411
Page 219
3087
There was a strife of feare in Nicodemus, and hee comes by night, but hee got the mastery and spake boldly for Christ.
There was a strife of Fear in Nicodemus, and he comes by night, but he god the mastery and spoke boldly for christ.
pc-acp vbds dt n1 pp-f n1 p-acp np1, cc pns31 vvz p-acp n1, cc-acp pns31 vvd dt n1 cc vvd av-j p-acp np1.
(12) doctrine (DIV2)
411
Page 219
3088
And so againe we see it in Peter: there was a combat in him to his death,
And so again we see it in Peter: there was a combat in him to his death,
cc av av pns12 vvb pn31 p-acp np1: a-acp vbds dt n1 p-acp pno31 p-acp po31 n1,
(12) doctrine (DIV2)
411
Page 219
3089
as appeares by that which Christ tells him, they shall carry thee whither thou wouldest not;
as appears by that which christ tells him, they shall carry thee whither thou Wouldst not;
c-acp vvz p-acp d r-crq np1 vvz pno31, pns32 vmb vvi pno21 c-crq pns21 vmd2 xx;
(12) doctrine (DIV2)
411
Page 219
3090
this was a strife in him which never ended, till he had an end himselfe in this world.
this was a strife in him which never ended, till he had an end himself in this world.
d vbds dt n1 p-acp pno31 r-crq av vvn, c-acp pns31 vhd dt n1 px31 p-acp d n1.
(12) doctrine (DIV2)
411
Page 219
3091
Thus you have seene the differences betweene the relapses of the godly and the wicked, by which examine your selves.
Thus you have seen the differences between the relapses of the godly and the wicked, by which examine your selves.
av pn22 vhb vvn dt n2 p-acp dt n2 pp-f dt j cc dt j, p-acp r-crq vvb po22 n2.
(12) doctrine (DIV2)
412
Page 219
3092
If no promise belongs to any but to those that turne;
If not promise belongs to any but to those that turn;
cs xx n1 vvz p-acp d cc-acp p-acp d cst vvb;
(12) doctrine (DIV2)
413
Page 219
3093
then this followes, that if any have provoked the eyes of Gods glory by any sinne, let him not thinke to take up the matter by offering sacrifice, that is, by prayers, and confessions;
then this follows, that if any have provoked the eyes of God's glory by any sin, let him not think to take up the matter by offering sacrifice, that is, by Prayers, and confessions;
av d vvz, cst cs d vhb vvn dt n2 pp-f npg1 n1 p-acp d n1, vvb pno31 xx vvi pc-acp vvi a-acp dt n1 p-acp vvg n1, cst vbz, p-acp n2, cc n2;
(12) doctrine (DIV2)
413
Page 219
3094
for God requires this absolutely, Except yee turne, I will not be mercifull;
for God requires this absolutely, Except ye turn, I will not be merciful;
p-acp np1 vvz d av-j, c-acp pn22 vvb, pns11 vmb xx vbi j;
(12) doctrine (DIV2)
413
Page 219
3095
do what you wil, humble your selves, fast, pray, seeke my face, &c. GOD will bee satisfied with nothing,
do what you will, humble your selves, fast, pray, seek my face, etc. GOD will be satisfied with nothing,
vdb r-crq pn22 vmb, vvb po22 n2, av-j, vvb, vvb po11 n1, av np1 vmb vbi vvn p-acp pix,
(12) doctrine (DIV2)
413
Page 220
3096
unlesse there be a real turning.
unless there be a real turning.
cs pc-acp vbi dt j n-vvg.
(12) doctrine (DIV2)
413
Page 220
3097
Therfore let no man say, I have sinned, and I am sorry, and confesse it &c. but I am not able to leave it, and yet I hope GOD will pardon me. No, know that stoppage is no payment.
Therefore let no man say, I have sinned, and I am sorry, and confess it etc. but I am not able to leave it, and yet I hope GOD will pardon me. No, know that stoppage is no payment.
av vvb dx n1 vvi, pns11 vhb vvn, cc pns11 vbm j, cc vvb pn31 av p-acp pns11 vbm xx j pc-acp vvi pn31, cc av pns11 vvb np1 vmb vvi pno11. uh-dx, vvb d n1 vbz dx n1.
(12) doctrine (DIV2)
413
Page 220
3098
God requires all this, humiliation, and these purposes, and an act of turning beside. All is lost labour, unlesse there bee a divorce made from your sinnes.
God requires all this, humiliation, and these Purposes, and an act of turning beside. All is lost labour, unless there be a divorce made from your Sins.
np1 vvz d d, n1, cc d n2, cc dt n1 pp-f vvg a-acp. av-d vbz vvn n1, cs pc-acp vbi dt n1 vvd p-acp po22 n2.
(12) doctrine (DIV2)
413
Page 220
3099
Well therefore might Daniel say to Nebuchadnezzar, Breake off thy sinnes by righteousnes, and thine iniquity by shewing mercy to the poore Daniel 4. 27. Daniel doth not exhort Nebuchadnezzar, to prayer onely, &c. (though this is likewise to be done) but to breake off his sinnes by righteousnesse, that is,
Well Therefore might daniel say to Nebuchadnezzar, Break off thy Sins by righteousness, and thine iniquity by showing mercy to the poor daniel 4. 27. daniel does not exhort Nebuchadnezzar, to prayer only, etc. (though this is likewise to be done) but to break off his Sins by righteousness, that is,
uh-av av vmd np1 vvb p-acp np1, vvb a-acp po21 n2 p-acp n1, cc po21 n1 p-acp vvg n1 p-acp dt j np1 crd crd np1 vdz xx vvi np1, p-acp n1 av-j, av (c-acp d vbz av pc-acp vbi vdn) cc-acp pc-acp vvi a-acp po31 n2 p-acp n1, cst vbz,
(12) doctrine (DIV2)
413
Page 220
3100
whereas he was an oppressor, now he must give almes and take off their burthens, that is, take the contrary course:
whereas he was an oppressor, now he must give alms and take off their burdens, that is, take the contrary course:
cs pns31 vbds dt n1, av pns31 vmb vvi n2 cc vvb a-acp po32 n2, cst vbz, vvb dt j-jn n1:
(12) doctrine (DIV2)
413
Page 220
3101
This is the counsell GOD gives to Ioshua, Ioshua 7. 8. when he was humbling himselfe and praying, Get thee up, take away the accursed thing from among you, &c. that is, this is not the way to fast, (though this is to be done too) that which I most looke after, is taking away the evill that hath provoked mee.
This is the counsel GOD gives to Ioshua, Ioshua 7. 8. when he was humbling himself and praying, Get thee up, take away the accursed thing from among you, etc. that is, this is not the Way to fast, (though this is to be done too) that which I most look After, is taking away the evil that hath provoked me.
d vbz dt n1 np1 vvz p-acp np1, np1 crd crd c-crq pns31 vbds vvg px31 cc vvg, vvb pno21 a-acp, vvb av dt j-vvn n1 p-acp p-acp pn22, av cst vbz, d vbz xx dt n1 pc-acp vvi, (cs d vbz pc-acp vbi vdn av) cst r-crq pns11 av-ds vvb a-acp, vbz vvg av dt n-jn cst vhz vvn pno11.
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Though this bee a truth acknowledged, yet looke into mens hearts, there is a false conceit lurking there, that hearing the word, receiving the Sacrament, &c. is enough to save them.
Though this be a truth acknowledged, yet look into men's hearts, there is a false conceit lurking there, that hearing the word, receiving the Sacrament, etc. is enough to save them.
cs d vbb dt n1 vvn, av vvb p-acp ng2 n2, pc-acp vbz dt j n1 vvg a-acp, cst vvg dt n1, vvg dt n1, av vbz av-d pc-acp vvi pno32.
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Men would thinke their estates absolutely bad, if they should performe none of these duties, and wholly neglect them:
Men would think their estates absolutely bad, if they should perform none of these duties, and wholly neglect them:
np1 vmd vvi po32 n2 av-j j, cs pns32 vmd vvi pix pp-f d n2, cc av-jn vvb pno32:
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but if they come to Church, give some almes, &c. then they think that all is well.
but if they come to Church, give Some alms, etc. then they think that all is well.
cc-acp cs pns32 vvb p-acp n1, vvb d n2, av av pns32 vvb cst d vbz av.
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But know, that except you actually turne from all evill wayes, all these performances are in vaine.
But know, that except you actually turn from all evil ways, all these performances Are in vain.
cc-acp vvb, cst c-acp pn22 av-j vvb p-acp d j-jn n2, d d n2 vbr p-acp j.
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And to convince you of this, consider, that the end of the word, conference, and Sacraments is to turne you from your evill wayes:
And to convince you of this, Consider, that the end of the word, conference, and Sacraments is to turn you from your evil ways:
cc pc-acp vvi pn22 pp-f d, vvb, cst dt n1 pp-f dt n1, n1, cc n2 vbz pc-acp vvi pn22 p-acp po22 j-jn n2:
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therefore God accepts them no further then they have this effect, Thou shalt keepe my ordinances and statutes, that thou mayest walke in my wayes, to feare me, saith the LORD:
Therefore God accepts them not further then they have this Effect, Thou shalt keep my ordinances and statutes, that thou Mayest walk in my ways, to Fear me, Says the LORD:
av np1 vvz pno32 xx av-jc cs pns32 vhb d n1, pns21 vm2 vvi po11 n2 cc n2, cst pns21 vm2 vvi p-acp po11 n2, pc-acp vvi pno11, vvz dt n1:
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that is the end of al ordinances and statutes; so that though there bee never so much done, yet except your lusts be mortified,
that is the end of all ordinances and statutes; so that though there be never so much done, yet except your Lustiest be mortified,
cst vbz dt n1 pp-f d n2 cc n2; av cst cs pc-acp vbb av-x av d vdn, av c-acp po22 n2 vbb vvn,
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and victory got over those sins which are most connaturall to you, al is lost.
and victory god over those Sins which Are most connatural to you, all is lost.
cc n1 vvn p-acp d n2 r-crq vbr av-ds j p-acp pn22, d vbz vvn.
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Againe consider, that those duties in which you trust (as we are al apt so to do,) as reading good Bookes, confessing thy sinnes,
Again Consider, that those duties in which you trust (as we Are all apt so to do,) as reading good Books, confessing thy Sins,
av vvb, cst d n2 p-acp r-crq pn22 vvb (c-acp pns12 vbr d j av pc-acp vdi,) p-acp vvg j n2, vvg po21 n2,
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if they be rightly performed, they will worke a true change; and if they doe not, it is asigne they are but carcases not accepted;
if they be rightly performed, they will work a true change; and if they do not, it is asigne they Are but carcases not accepted;
cs pns32 vbb av-jn vvn, pns32 vmb vvi dt j n1; cc cs pns32 vdb xx, pn31 vbz n1 pns32 vbr p-acp n2 xx vvn;
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without this fruit what are they, but bodily exercises (though happily performed, with some intention of minde) because they profit nothing: 1 Tim. 4 8. for the Apostle calls that, Bodily exercise, which profiteth little, therefore Rom. 2 ult. there is a distinction put betwixt a Iew in spirit, and in the letter:
without this fruit what Are they, but bodily exercises (though happily performed, with Some intention of mind) Because they profit nothing: 1 Tim. 4 8. for the Apostle calls that, Bodily exercise, which profiteth little, Therefore Rom. 2 ult. there is a distinction put betwixt a Iew in Spirit, and in the Letter:
p-acp d n1 r-crq vbr pns32, cc-acp j n2 (cs av-j vvn, p-acp d n1 pp-f n1) c-acp pns32 vvb pix: vvd np1 crd crd p-acp dt n1 vvz cst, j n1, r-crq vvz j, av np1 crd n1. pc-acp vbz dt n1 vvn p-acp dt np1 p-acp n1, cc p-acp dt n1:
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and so betweene a right and a false performance of the duties of the Law; the one in the letter, the other in the spirit:
and so between a right and a false performance of the duties of the Law; the one in the Letter, the other in the Spirit:
cc av p-acp dt n-jn cc dt j n1 pp-f dt n2 pp-f dt n1; dt pi p-acp dt n1, dt j-jn p-acp dt n1:
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the one respects the outward part of the duty only, the other the inward;
the one respects the outward part of the duty only, the other the inward;
dt crd n2 dt j n1 pp-f dt n1 av-j, dt j-jn dt j;
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and if they be not inward in the spirit, and so thereby effectuall to work a general change both in their hearts and lives, their praise may be of men, that is, you your selves and others may thinke you good Christians,
and if they be not inward in the Spirit, and so thereby effectual to work a general change both in their hearts and lives, their praise may be of men, that is, you your selves and Others may think you good Christians,
cc cs pns32 vbb xx j p-acp dt n1, cc av av j pc-acp vvi dt j n1 av-d p-acp po32 n2 cc n2, po32 n1 vmb vbi pp-f n2, cst vbz, pn22 po22 n2 cc n2-jn vmb vvi pn22 j np1,
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but their praise is not of GOD, saith the Apostle, wee are all Gods husbandry, the Ministers d•essers of it, the ordinances are the manuring of it.
but their praise is not of GOD, Says the Apostle, we Are all God's Husbandry, the Ministers d•essers of it, the ordinances Are the manuring of it.
cc-acp po32 vvb vbz xx pp-f np1, vvz dt n1, pns12 vbr d ng1 n1, dt n2 n2 pp-f pn31, dt n2 vbr dt vvg pp-f pn31.
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Now what is the end of all husbandry? is it not fruit? is it enough for the trees to say, wee have submitted our selves to all manuring, watering, &c. but wee are still as barren,
Now what is the end of all Husbandry? is it not fruit? is it enough for the trees to say, we have submitted our selves to all manuring, watering, etc. but we Are still as barren,
av q-crq vbz dt n1 pp-f d n1? vbz pn31 xx n1? vbz pn31 d p-acp dt n2 pc-acp vvi, pns12 vhb vvn po12 n2 p-acp d vvg, vvg, av p-acp pns12 vbr av p-acp j,
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or our fruit as bad as before? Mal. 3. 2. The end of CHRISTS comming is made to be as a refiner, to scoure out staines;
or our fruit as bad as before? Malachi 3. 2. The end of CHRIST coming is made to be as a refiner, to scour out stains;
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which place being compared with that of the first of Esay where GOD sayes, He abhorred their new moones and sacrifices,
which place being compared with that of the First of Isaiah where GOD Says, He abhorred their new moons and Sacrifices,
r-crq n1 vbg vvn p-acp d pp-f dt ord pp-f np1 c-crq np1 vvz, pns31 vvd po32 j n2 cc n2,
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because their silver was become drosse; both afford this, that the end of Christs comming, being to purge out this drosse,Because their silver was become dross; both afford this, that the end of Christ coming, being to purge out this dross,
c-acp po32 n1 vbds vvn n1; av-d vvi d, cst dt n1 pp-f npg1 n-vvg, vbg pc-acp vvi av d n1,
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therefore if this be not done, all performances, new Moones, Sacrifices, &c. are in vaine.
Therefore if this be not done, all performances, new Moons, Sacrifices, etc. Are in vain.
av cs d vbb xx vdn, d n2, j n2, n2, av vbr p-acp j.
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Conclude therefore that except there be an universall change, both of the object, from evill to all good,
Conclude Therefore that except there be an universal change, both of the Object, from evil to all good,
vvb av d c-acp pc-acp vbi dt j n1, d pp-f dt n1, p-acp j-jn p-acp d j,
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and of the subject in all the faculties, except this be wrought in you, you shal surely die for it;
and of the Subject in all the faculties, except this be wrought in you, you shall surely die for it;
cc pp-f dt n-jn p-acp d dt n2, c-acp d vbb vvn p-acp pn22, pn22 vmb av-j vvi p-acp pn31;
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the LORD will not forgive you, or heare in heaven when you cry, though you shed never so many false teares.
the LORD will not forgive you, or hear in heaven when you cry, though you shed never so many false tears.
dt n1 vmb xx vvi pn22, cc vvi p-acp n1 c-crq pn22 vvb, cs pn22 vvb av av d j n2.
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If this bee the condition, upon which mercy is suspended, this also followes, that good purposes and intentions will not serve the turne:
If this be the condition, upon which mercy is suspended, this also follows, that good Purposes and intentions will not serve the turn:
cs d vbb dt n1, p-acp r-crq n1 vbz vvn, d av vvz, cst j n2 cc n2 vmb xx vvi dt n1:
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not but that these must bee precedent to every mans turning;
not but that these must be precedent to every men turning;
xx p-acp d d vmb vbi j p-acp d ng1 vvg;
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and when they are true, they doe bring forth this effect of turning from all evill wayes whatsoever.
and when they Are true, they do bring forth this Effect of turning from all evil ways whatsoever.
cc c-crq pns32 vbr j, pns32 vdb vvi av d n1 pp-f vvg p-acp d j-jn n2 r-crq.
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But as there is a purpose which is true and the ground of sincerity, so there are false ones also;
But as there is a purpose which is true and the ground of sincerity, so there Are false ones also;
cc-acp c-acp pc-acp vbz dt n1 r-crq vbz j cc dt n1 pp-f n1, av a-acp vbr j pi2 av;
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the true alwayes continues and brings forth constant endeavours and fruits, but the other leaves us where it findes us, and quickly dies and withers.
the true always continues and brings forth constant endeavours and fruits, but the other leaves us where it finds us, and quickly die and withers.
dt j av vvz cc vvz av j n2 cc n2, cc-acp dt n-jn vvz pno12 c-crq pn31 vvz pno12, cc av-j vvz cc vvz.
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There is so much in a carnall man as may breed good purposes, and desires and resolutions;
There is so much in a carnal man as may breed good Purposes, and Desires and resolutions;
pc-acp vbz av av-d p-acp dt j n1 c-acp vmb vvi j n2, cc n2 cc n2;
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viz. naturall conscience, and desires of preservation and salvation, which two put together worke serious purposes; viz. natural conscience, and Desires of preservation and salvation, which two put together work serious Purposes;
n1 j n1, cc n2 pp-f n1 cc n1, r-crq crd vvn av vvi j n2;
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but this being all but flesh still, is not able to worke so through a change;
but this being all but Flesh still, is not able to work so through a change;
cc-acp d vbg av-d p-acp n1 av, vbz xx j pc-acp vvi av p-acp dt n1;
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as we see in moorish ground and in a rotten fenny soyle, that it brings forth broad long grasse, which soone withers and decayes,
as we see in moorish ground and in a rotten fenny soil, that it brings forth broad long grass, which soon withers and decays,
c-acp pns12 vvb p-acp j n1 cc p-acp dt j-vvn j n1, cst pn31 vvz av av-j j n1, r-crq av vvz cc vvz,
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neither is it sweet nor usefull:
neither is it sweet nor useful:
av-dx vbz pn31 j ccx j:
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So is it with conscience enlightned to see a mans duty, and selfelove, they produce good purposes,
So is it with conscience enlightened to see a men duty, and Self-love, they produce good Purposes,
av vbz pn31 p-acp n1 vvd pc-acp vvi dt ng1 n1, cc vvi, pns32 vvb j n2,
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and in shew great and serious, but yet such as the people there expressed, Deut. 5. 29. who purposed to keepe the Law:
and in show great and serious, but yet such as the people there expressed, Deuteronomy 5. 29. who purposed to keep the Law:
cc p-acp vvi j cc j, cc-acp av d c-acp dt n1 a-acp vvn, np1 crd crd r-crq vvd pc-acp vvi dt n1:
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but Oh saith God, that there were an heart to feare mee!
but O Says God, that there were an heart to Fear me!
cc-acp uh vvz np1, cst a-acp vbdr dt n1 pc-acp vvi pno11!
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as if he had said, the soyle, the ground is not good for these purposes to grow in;
as if he had said, the soil, the ground is not good for these Purposes to grow in;
c-acp cs pns31 vhd vvn, dt n1, dt n1 vbz xx j p-acp d n2 pc-acp vvi p-acp;
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therefore they will surely wither, there wants a heart changed to afford roote to them, and to nourish them.
Therefore they will surely wither, there Wants a heart changed to afford root to them, and to nourish them.
av pns32 vmb av-j vvi, a-acp vvz dt n1 vvd pc-acp vvi n1 p-acp pno32, cc pc-acp vvi pno32.
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The next point is gathered from the order of the words, turning from our evill wayes being put last of all these foure conditions,
The next point is gathered from the order of the words, turning from our evil ways being put last of all these foure conditions,
dt ord n1 vbz vvn p-acp dt n1 pp-f dt n2, vvg p-acp po12 j-jn n2 vbg vvn ord pp-f d d crd n2,
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because all the other doe but make way for this. All the other, prayer and humiliation, are but preparatives to this.
Because all the other doe but make Way for this. All the other, prayer and humiliation, Are but preparatives to this.
c-acp d dt j-jn n1 p-acp vvi n1 p-acp d. av-d dt n-jn, n1 cc n1, vbr cc-acp n2 p-acp d.
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As the end of all dressing and pruning of trees is the fruit, and the end of plowing and sowing is the bringing forth of corne,
As the end of all dressing and pruning of trees is the fruit, and the end of plowing and sowing is the bringing forth of corn,
p-acp dt n1 pp-f d n-vvg cc n-vvg pp-f n2 vbz dt n1, cc dt n1 pp-f vvg cc vvg vbz dt vvg av pp-f n1,
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so the end of all other duties is turning from our evill wayes, and the end is alwayes hardest, omnis difficultas in ipsa summitate, in the utmost pitch and top of the hill;
so the end of all other duties is turning from our evil ways, and the end is always Hardest, omnis Difficulty in ipsa summitate, in the utmost pitch and top of the hill;
av dt n1 pp-f d j-jn n2 vbz vvg p-acp po12 j-jn n2, cc dt n1 vbz av js, fw-la fw-la p-acp fw-la vvi, p-acp dt j n1 cc n1 pp-f dt n1;
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this being the utmost of all the other is therefore the hardest: Therefore the Prophets urge this upon all occasions;
this being the utmost of all the other is Therefore the Hardest: Therefore the prophets urge this upon all occasions;
d vbg dt j pp-f d dt n-jn vbz av dt js: av dt n2 vvb d p-acp d n2;
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if you turne, cease to do evill, rend your hearts, then will I leave a blessing behind me. if you turn, cease to do evil, rend your hearts, then will I leave a blessing behind me.
cs pn22 vvb, vvb pc-acp vdi j-jn, vvb po22 n2, av vmb pns11 vvi dt n1 p-acp pno11.
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In that this is the pin upon which all hangs and is suspended; observe thence, That it is a very difficult thing, to turne from a mans evill wayes.
In that this is the pin upon which all hangs and is suspended; observe thence, That it is a very difficult thing, to turn from a men evil ways.
p-acp cst d vbz dt n1 p-acp r-crq d vvz cc vbz vvn; vvb av, cst pn31 vbz dt av j n1, pc-acp vvi p-acp dt ng1 j-jn n2.
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That this is the difficultest duty of all else, wee see plaine in the Israelites. The Iewes religion was very costly, they being to kill so many Sacrifices, to keepe so many Feasts,
That this is the difficultest duty of all Else, we see plain in the Israelites. The Iewes Religion was very costly, they being to kill so many Sacrifices, to keep so many Feasts,
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yet they were content to doe all this, but not to turne; they would not bee brought to it, when yet to any thing else.
yet they were content to do all this, but not to turn; they would not be brought to it, when yet to any thing Else.
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Whence appeares this difficulty of it:
Whence appears this difficulty of it:
q-crq vvz d n1 pp-f pn31:
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•heir readinesse to offer sacrifice was alwayes acknowledged by God, when their backwardnesse to this was still complained of.
•heir readiness to offer sacrifice was always acknowledged by God, when their backwardness to this was still complained of.
av-dx n1 pc-acp vvi n1 vbds av vvn p-acp np1, c-crq po32 n1 p-acp d vbds av vvn pp-f.
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Again, we see it in experience.
Again, we see it in experience.
av, pns12 vvb pn31 p-acp n1.
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Let a man who hath an evill and a wicked heart, let him bee broken in a Morter; lay affliction on affliction, let him bee brought to deaths doore,
Let a man who hath an evil and a wicked heart, let him be broken in a Mortar; lay affliction on affliction, let him be brought to death's door,
vvb dt n1 r-crq vhz dt j-jn cc dt j n1, vvb pno31 vbi vvn p-acp dt n1; vvb n1 p-acp n1, vvb pno31 vbi vvn p-acp ng1 n1,
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yet al this will not change him;
yet all this will not change him;
av d d vmb xx vvi pno31;
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nay let God worke miracles, not onely in his sight, but upon him, yet all is not enough to turne him.
nay let God work Miracles, not only in his sighed, but upon him, yet all is not enough to turn him.
uh-x vvb np1 vvi n2, xx av-j p-acp po31 n1, cc-acp p-acp pno31, av d vbz xx av-d pc-acp vvi pno31.
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As wee see in Ieroboam, there was a miracle wrought upon him, though he had his hand withered up,
As we see in Jeroboam, there was a miracle wrought upon him, though he had his hand withered up,
c-acp pns12 vvb p-acp np1, a-acp vbds dt n1 vvn p-acp pno31, cs pns31 vhd po31 n1 vvn a-acp,
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and was by the Prophet reproved;
and was by the Prophet reproved;
cc vbds p-acp dt n1 vvd;
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3157
and his Kingdome was threatned to bee taken away from him, yet this would not worke upon him, he would not turne from his evil wayes:
and his Kingdom was threatened to be taken away from him, yet this would not work upon him, he would not turn from his evil ways:
cc po31 n1 vbds vvn pc-acp vbi vvn av p-acp pno31, av d vmd xx vvi p-acp pno31, pns31 vmd xx vvi p-acp po31 j-jn n2:
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he found such sweetnesse in that evill way, whereby he kept his Kingdome, and without which he thought he could not hold it, if he left that.
he found such sweetness in that evil Way, whereby he kept his Kingdom, and without which he Thought he could not hold it, if he left that.
pns31 vvd d n1 p-acp d j-jn n1, c-crq pns31 vvd po31 n1, cc p-acp r-crq pns31 vvd pns31 vmd xx vvi pn31, cs pns31 vvd d.
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So all the great wonders in Egypt would not soften Pharaoh his heart, nor make him let the children of Israel goe, because he thought it was for his profit to keepe them still. The grounds of it are:
So all the great wonders in Egypt would not soften Pharaoh his heart, nor make him let the children of Israel go, Because he Thought it was for his profit to keep them still. The grounds of it Are:
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Because these evill wayes are so pleasant to us, so suitable to all men, according as mens severall fancies do pitch.
Because these evil ways Are so pleasant to us, so suitable to all men, according as men's several fancies do pitch.
p-acp d j-jn n2 vbr av j p-acp pno12, av j p-acp d n2, vvg p-acp ng2 j n2 vdb vvi.
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Now it is a rule in morality, that those things are most difficult, about which joyes and griefes are conversant, and therfore the chief imployment and end and use of vertue, is to order them and guide them a right.
Now it is a Rule in morality, that those things Are most difficult, about which Joys and griefs Are conversant, and Therefore the chief employment and end and use of virtue, is to order them and guide them a right.
av pn31 vbz dt n1 p-acp n1, cst d n2 vbr av-ds j, p-acp r-crq n2 cc n2 vbr j, cc av dt j-jn n1 cc n1 cc n1 pp-f n1, vbz pc-acp vvi pno32 cc vvi pno32 dt n-jn.
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Because they are rooted in nature, and are agreeable to a mans naturall disposition;
Because they Are rooted in nature, and Are agreeable to a men natural disposition;
c-acp pns32 vbr vvn p-acp n1, cc vbr j p-acp dt ng1 j n1;
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3163
and it is hard to stop the current of nature, which way soever it takes, especially running downe the hill:
and it is hard to stop the current of nature, which Way soever it Takes, especially running down the hill:
cc pn31 vbz j pc-acp vvi dt n1 pp-f n1, r-crq n1 av pn31 vvz, av-j vvg a-acp dt n1:
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3164
And then besides, education addes to nature; and custome as another nature, addeth strength to sinne;
And then beside, education adds to nature; and custom as Another nature, adds strength to sin;
cc av a-acp, n1 vvz p-acp n1; cc n1 c-acp j-jn n1, vvz n1 p-acp n1;
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and Sathan addes to all these: For when lusts lie as sparkes under embers, hee blowes them up.
and Sathan adds to all these: For when Lustiest lie as sparks under embers, he blows them up.
cc np1 vvz p-acp d d: c-acp c-crq n2 vvb p-acp n2 p-acp n2, pns31 vvz pno32 a-acp.
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And to all these ad the joyning of wicked men, among whom we live, and who live with us in the same courses.
And to all these and the joining of wicked men, among whom we live, and who live with us in the same courses.
cc p-acp d d cc dt vvg pp-f j n2, p-acp ro-crq pns12 vvb, cc q-crq vvb p-acp pno12 p-acp dt d n2.
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420
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3167
Therefore in Ephes. 2. The course of the world, and the Prince that rules in the children of disobedience, are made there strong and potent and efficacious workers in us:
Therefore in Ephesians 2. The course of the world, and the Prince that rules in the children of disobedience, Are made there strong and potent and efficacious workers in us:
av p-acp np1 crd dt n1 pp-f dt n1, cc dt n1 cst vvz p-acp dt n2 pp-f n1, vbr vvn a-acp j cc j cc j n2 p-acp pno12:
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there is nothing so weake as water, yet let much water be joyned together, and nothing is stronger:
there is nothing so weak as water, yet let much water be joined together, and nothing is Stronger:
pc-acp vbz pix av j c-acp n1, av vvb d n1 vbi vvn av, cc pix vbz jc:
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so though sin were weake of it selfe (as yet it is not) yet when multitudes joyne, custome, Sathan, &c. wee are carried with the streame and croud.
so though since were weak of it self (as yet it is not) yet when Multitudes join, custom, Sathan, etc. we Are carried with the stream and crowd.
av cs n1 vbdr j pp-f pn31 n1 (c-acp av pn31 vbz xx) av c-crq n2 vvb, n1, np1, av pns12 vbr vvn p-acp dt n1 cc n1.
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Because every evill way in us is backt by an inward Law of the members in us, that makes it also hard.
Because every evil Way in us is backed by an inward Law of the members in us, that makes it also hard.
p-acp d j-jn n1 p-acp pno12 vbz vvn p-acp dt j n1 pp-f dt n2 p-acp pno12, cst vvz pn31 av av-j.
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Rom. 7. 23. where the Apostle considering of the reason, why sinne should so prevaile and leade him captive gives this, I see sayes he, another Law in my members rebelling against the law of my minde, &c. this is given as the reason why hee cannot do the good hee would, Rom. 7. 23. where the Apostle considering of the reason, why sin should so prevail and lead him captive gives this, I see Says he, Another Law in my members rebelling against the law of my mind, etc. this is given as the reason why he cannot do the good he would,
np1 crd crd n1 dt n1 vvg pp-f dt n1, q-crq n1 vmd av vvi cc vvi pno31 j-jn vvz d, pns11 vvb vvz pns31, j-jn n1 p-acp po11 n2 vvg p-acp dt n1 pp-f po11 n1, av d vbz vvn p-acp dt n1 c-crq pns31 vmbx vdi dt j pns31 vmd,
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3172
and why he doth the sonne he hates. and why he does the son he hates.
cc c-crq pns31 vdz dt n1 pns31 vvz.
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3173
And the reason why he had so much to do with it was, because it was a law, and it is called a law, the law of sinne, because it commands powerfully as a law. A law implies a strong commanding inclination.
And the reason why he had so much to do with it was, Because it was a law, and it is called a law, the law of sin, Because it commands powerfully as a law. A law Implies a strong commanding inclination.
cc dt n1 c-crq pns31 vhd av av-d pc-acp vdi p-acp pn31 vbds, c-acp pn31 vbds dt n1, cc pn31 vbz vvn dt n1, dt n1 pp-f n1, c-acp pn31 vvz av-j p-acp dt n1. dt n1 vvz dt j j-vvg n1.
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3174
Lawes extort obedience, and will have it done; they come with authority, and will not be denyed; and so doth sin;
Laws extort Obedience, and will have it done; they come with Authority, and will not be denied; and so does sin;
ng1 n1 n1, cc vmb vhi pn31 vdn; pns32 vvb p-acp n1, cc vmb xx vbi vvn; cc av vdz vvi;
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3175
and therefore it is hard to resist it; and forbids good to be done, and a man cannot doe it.
and Therefore it is hard to resist it; and forbids good to be done, and a man cannot do it.
cc av pn31 vbz j pc-acp vvi pn31; cc vvz j pc-acp vbi vdn, cc dt n1 vmbx vdi pn31.
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So 2 Pet. 2. 14. We have it expressed, eyes full of adultery that cannot cease from sinne:
So 2 Pet. 2. 14. We have it expressed, eyes full of adultery that cannot cease from sin:
av crd np1 crd crd pns12 vhb pn31 vvn, n2 j pp-f n1 cst vmbx vvi p-acp n1:
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3177
because as a law, it is armed with punishments and rewards, this being the definition of the law;
Because as a law, it is armed with punishments and rewards, this being the definition of the law;
c-acp c-acp dt n1, pn31 vbz vvn p-acp n2 cc n2, d vbg dt n1 pp-f dt n1;
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3178
Praeceptum minus commixtum, a naked Praeceptum is not called a law, because it barely teacheth;Precept minus commixtum, a naked Precept is not called a law, Because it barely Teaches;
fw-la fw-la fw-la, dt j np1 vbz xx vvn dt n1, c-acp pn31 av-j vvz;
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but when threatnings are joyned with it, then it is called a law, and such lawes are our lusts;
but when threatenings Are joined with it, then it is called a law, and such laws Are our Lustiest;
cc-acp c-crq n2-vvg vbr vvn p-acp pn31, cs pn31 vbz vvn dt n1, cc d n2 vbr po12 n2;
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3180
if we do resist them, they threaten with some evill:
if we do resist them, they threaten with Some evil:
cs pns12 vdb vvi pno32, pns32 vvb p-acp d n-jn:
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3181
as when Ahab would have Naboths Vineyard, his lust being not answered casts him upon his sicke bed,
as when Ahab would have Naboth's Vineyard, his lust being not answered Cast him upon his sick Bed,
c-acp c-crq np1 vmd vhi n2 n1, po31 n1 vbg xx vvn vvz pno31 p-acp po31 j n1,
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3182
as if it meant to be revenged on him, till it were satisfied: So did Aman his lust also:
as if it meant to be revenged on him, till it were satisfied: So did Haman his lust also:
c-acp cs pn31 vvd pc-acp vbi vvn p-acp pno31, c-acp pn31 vbdr vvn: av vdd np1 po31 n1 av:
(13) doctrine (DIV2)
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3183
And as it threatneth and punisheth, so it promiseth rewards, profit and pleasure, if we will obey it.
And as it threatens and Punisheth, so it promises rewards, profit and pleasure, if we will obey it.
cc c-acp pn31 vvz cc vvz, av pn31 vvz n2, n1 cc n1, cs pns12 vmb vvi pn31.
(13) doctrine (DIV2)
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3184
Both which argue the difficulty to resist it. As also that it is called the law of the members, argues as much: for it is so called,
Both which argue the difficulty to resist it. As also that it is called the law of the members, argues as much: for it is so called,
d r-crq vvb dt n1 pc-acp vvi pn31. c-acp av cst pn31 vbz vvn dt n1 pp-f dt n2, vvz a-acp av-d: c-acp pn31 vbz av vvn,
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3185
First, because it inclines not in a morall manner onely, as when a man is perswaded by reason or motives to doe any thing that is evill,
First, Because it inclines not in a moral manner only, as when a man is persuaded by reason or motives to do any thing that is evil,
ord, c-acp pn31 vvz xx p-acp dt j n1 av-j, c-acp c-crq dt n1 vbz vvn p-acp n1 cc n2 pc-acp vdi d n1 cst vbz j-jn,
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3186
but because it inclines us Physically, as nature enclines us to meate and drinke.
but Because it inclines us Physically, as nature inclines us to meat and drink.
cc-acp c-acp pn31 vvz pno12 av-j, c-acp n1 vvz pno12 p-acp n1 cc vvi.
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3187
A law so radicated in the soule, if it inclines by way of nature, as plummets hang upon wheeles,
A law so radicated in the soul, if it inclines by Way of nature, as plummets hang upon wheels,
dt n1 av vvn p-acp dt n1, cs pn31 vvz p-acp n1 pp-f n1, c-acp n2 vvb p-acp n2,
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3188
and makes them goe as we say, whether they will or no;
and makes them go as we say, whither they will or no;
cc vvz pno32 vvi c-acp pns12 vvb, cs pns32 vmb cc uh-dx;
(13) doctrine (DIV2)
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3189
and reason may be put off and denyed, but not a strong inclination of nature, that will not be got off so easily.
and reason may be put off and denied, but not a strong inclination of nature, that will not be god off so Easily.
cc n1 vmb vbi vvn a-acp cc vvn, cc-acp xx dt j n1 pp-f n1, cst vmb xx vbi vvn a-acp av av-j.
(13) doctrine (DIV2)
424
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3190
Because it discovers it selfe (though it be seated in the whole man) and is most operative in the sensuall part,
Because it discovers it self (though it be seated in the Whole man) and is most operative in the sensual part,
p-acp pn31 vvz pn31 n1 (cs pn31 vbb vvn p-acp dt j-jn n1) cc vbz av-ds j-jn p-acp dt j n1,
(13) doctrine (DIV2)
425
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3191
as on the contrary the law of the minde is most exercised in the superior part,
as on the contrary the law of the mind is most exercised in the superior part,
c-acp p-acp dt n-jn dt n1 pp-f dt n1 vbz av-ds vvn p-acp dt j-jn n1,
(13) doctrine (DIV2)
425
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3192
though it sanctifies the whole man.
though it Sanctifies the Whole man.
cs pn31 vvz dt j-jn n1.
(13) doctrine (DIV2)
425
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3193
The meaning is this, it appeares in the faculties of the minde, when they are set about any action that is good,
The meaning is this, it appears in the faculties of the mind, when they Are Set about any actium that is good,
dt n1 vbz d, pn31 vvz p-acp dt n2 pp-f dt n1, c-crq pns32 vbr vvn p-acp d n1 cst vbz j,
(13) doctrine (DIV2)
425
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3194
and in the relation is called the law of the members, because it is discerned in the use of the members,
and in the Relation is called the law of the members, Because it is discerned in the use of the members,
cc p-acp dt n1 vbz vvn dt n1 pp-f dt n2, c-acp pn31 vbz vvn p-acp dt n1 pp-f dt n2,
(13) doctrine (DIV2)
425
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3195
as a man that hath the palsie, it lyes undiscerned in the hand; but when he comes to use it, he findes it;
as a man that hath the palsy, it lies undiscerned in the hand; but when he comes to use it, he finds it;
c-acp dt n1 cst vhz dt n1, pn31 vvz j p-acp dt n1; cc-acp c-crq pns31 vvz pc-acp vvi pn31, pns31 vvz pn31;
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425
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3196
so the gout, or sorenesse or lamenesse in the leg, though it be there, yet it is most discerned when a man goes to walke:
so the gout, or soreness or lameness in the leg, though it be there, yet it is most discerned when a man Goes to walk:
av dt n1, cc n1 cc n1 p-acp dt n1, cs pn31 vbb a-acp, av pn31 vbz av-ds vvn c-crq dt n1 vvz pc-acp vvi:
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425
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3197
such a lamenesse or difficulty in our faculties appeares, when we goe about any thing that is good.
such a lameness or difficulty in our faculties appears, when we go about any thing that is good.
d dt n1 cc n1 p-acp po12 n2 vvz, c-crq pns12 vvb p-acp d n1 cst vbz j.
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3198
In the last place, this law of the members is said to rebell against the law of the mind; and if we will consider its forces in this warre, we shall find it difficult to resist and turne from them.
In the last place, this law of the members is said to rebel against the law of the mind; and if we will Consider its forces in this war, we shall find it difficult to resist and turn from them.
p-acp dt ord n1, d n1 pp-f dt n2 vbz vvn pc-acp vvi p-acp dt n1 pp-f dt n1; cc cs pns12 vmb vvi po31 n2 p-acp d n1, pns12 vmb vvi pn31 j pc-acp vvi cc vvi p-acp pno32.
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426
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3199
For first there is a strong faction of evill; many members, many lusts, legions of lusts warring; so the word implyes:
For First there is a strong faction of evil; many members, many Lustiest, legions of Lustiest warring; so the word Implies:
p-acp ord pc-acp vbz dt j n1 pp-f j-jn; d n2, d n2, n2 pp-f n2 j-vvg; av dt n1 vvz:
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3200
it is not a NONLATINALPHABET, a single fight, but of many;
it is not a, a single fight, but of many;
pn31 vbz xx dt, dt j n1, cc-acp pp-f d;
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427
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3201
there is never a good motion comes into the soule, but they give their suffrage against it, their voice against whatsoever is good;
there is never a good motion comes into the soul, but they give their suffrage against it, their voice against whatsoever is good;
pc-acp vbz av-x dt j n1 vvz p-acp dt n1, cc-acp pns32 vvb po32 n1 p-acp pn31, po32 n1 p-acp r-crq vbz j;
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3202
no good intention but they are ready to gainesay it;
no good intention but they Are ready to gainsay it;
dx j n1 cc-acp pns32 vbr j pc-acp vvi pn31;
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3203
nor doe they meerely say it, and tell us they dislike it, but they will reason it out with many arguments,
nor do they merely say it, and tell us they dislike it, but they will reason it out with many Arguments,
ccx vdb pns32 av-j vvb pn31, cc vvb pno12 pns32 vvi pn31, cc-acp pns32 vmb vvi pn31 av p-acp d n2,
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427
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3204
and they are not able onely to give a voyce against what is good, but likewise to doe somthing what is active.
and they Are not able only to give a voice against what is good, but likewise to do something what is active.
cc pns32 vbr xx j av-j pc-acp vvi dt n1 p-acp r-crq vbz j, cc-acp av pc-acp vdi pi r-crq vbz j.
(13) doctrine (DIV2)
427
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3205
They dampe, and clogge and prohibite the spirit, when it is about any good;
They damp, and clog and prohibit the Spirit, when it is about any good;
pns32 n-jn, cc vvi cc vvi dt n1, c-crq pn31 vbz p-acp d j;
(13) doctrine (DIV2)
427
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3206
and therefore it is called flesh, because the nature of it is to dampe the spirit;
and Therefore it is called Flesh, Because the nature of it is to damp the Spirit;
cc av pn31 vbz vvn n1, c-acp dt n1 pp-f pn31 vbz pc-acp n-jn dt n1;
(13) doctrine (DIV2)
427
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3207
as in the doings and proceedings of men, there often comes a prohibition from Chauncery to stay the proceedings at the Common law;
as in the doings and proceedings of men, there often comes a prohibition from Chancery to stay the proceedings At the Common law;
c-acp p-acp dt n2-vdg cc n2-vvg pp-f n2, a-acp av vvz dt n1 p-acp n1 pc-acp vvi dt n2-vvg p-acp dt j n1;
(13) doctrine (DIV2)
427
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3208
so from the law of the members comes a prohibition often hindring us when we would pray and conferre, &c. As it is our part in warre to stop passages, to take up the bridges, to hinder the enemy from going whither they would,
so from the law of the members comes a prohibition often hindering us when we would pray and confer, etc. As it is our part in war to stop passages, to take up the bridges, to hinder the enemy from going whither they would,
av p-acp dt n1 pp-f dt n2 vvz dt n1 av vvg pno12 c-crq pns12 vmd vvi cc vvi, av p-acp pn31 vbz po12 n1 p-acp n1 pc-acp vvi n2, pc-acp vvi a-acp dt n2, pc-acp vvi dt n1 p-acp vvg c-crq pns32 vmd,
(13) doctrine (DIV2)
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3209
so doe they fight against us in our endeavours to doe good.
so do they fight against us in our endeavours to do good.
av vdb pns32 vvi p-acp pno12 p-acp po12 n2 pc-acp vdi j.
(13) doctrine (DIV2)
427
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3210
So Galathians 5. 17. the flesh so lusts against the Spirit, that yee cannot doe what you would;
So Galatians 5. 17. the Flesh so Lustiest against the Spirit, that ye cannot do what you would;
av np2 crd crd dt n1 av vvz p-acp dt n1, cst pn22 vmbx vdb r-crq pn22 vmd;
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3211
and it not onely stoppes from good, but impells to what is evill;
and it not only stops from good, but impels to what is evil;
cc pn31 xx av-j n2 p-acp j, cc-acp vvz p-acp r-crq vbz j-jn;
(13) doctrine (DIV2)
428
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3212
it not onely makes defensive warre to hold its owne, but labours to gaine ground and fight,
it not only makes defensive war to hold its own, but labours to gain ground and fight,
pn31 xx av-j vvz j n1 pc-acp vvi po31 d, cc-acp n2 pc-acp vvi n1 cc vvi,
(13) doctrine (DIV2)
428
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3213
as fire fights with water, labouring to overcome grace, where it is begunne, and to assimilate it to it selfe.
as fire fights with water, labouring to overcome grace, where it is begun, and to assimilate it to it self.
c-acp n1 vvz p-acp n1, vvg pc-acp vvi n1, c-crq pn31 vbz vvn, cc pc-acp vvi pn31 p-acp pn31 n1.
(13) doctrine (DIV2)
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3214
And lastly, they are able alwayes to make warre;
And lastly, they Are able always to make war;
cc ord, pns32 vbr j av pc-acp vvi n1;
(13) doctrine (DIV2)
429
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3215
though the victory bee gotten to day, yet lusts are ready to set on us to morrow.
though the victory be got to day, yet Lustiest Are ready to Set on us to morrow.
cs dt n1 vbi vvn p-acp n1, av n2 vbr j pc-acp vvi p-acp pno12 p-acp n1.
(13) doctrine (DIV2)
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3216
A last which you thought you should never have heard of more, sets on you afresh:
A last which you Thought you should never have herd of more, sets on you afresh:
dt ord r-crq pn22 vvd pn22 vmd av-x vhi vvn pp-f dc, vvz p-acp pn22 av:
(13) doctrine (DIV2)
429
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3217
and though you stay all the motions and assaults the flesh puts upon you this day;
and though you stay all the motions and assaults the Flesh puts upon you this day;
cc cs pn22 vvb d dt n2 cc vvz dt n1 vvz p-acp pn22 d n1;
(13) doctrine (DIV2)
429
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3218
yet there is such a brood, such a spring, that to morrow there will be new ones wil instaurare aciem, and make a new supply;
yet there is such a brood, such a spring, that to morrow there will be new ones will instaurare aciem, and make a new supply;
av a-acp vbz d dt n1, d dt n1, cst p-acp n1 a-acp vmb vbi j pi2 n1 fw-la fw-la, cc vvi dt j n1;
(13) doctrine (DIV2)
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3219
it is still recovering strength and setting up afresh.
it is still recovering strength and setting up afresh.
pn31 vbz av vvg n1 cc vvg a-acp av.
(13) doctrine (DIV2)
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3220
All which considered, it appeares to be most difficult for unregenerate men to begin to turne;
All which considered, it appears to be most difficult for unregenerate men to begin to turn;
d r-crq vvd, pn31 vvz pc-acp vbi av-ds j p-acp j n2 pc-acp vvi pc-acp vvi;
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3221
or for regenerate men to get any ground of their evill wayes.
or for regenerate men to get any ground of their evil ways.
cc p-acp j-vvn n2 pc-acp vvi d n1 pp-f po32 j-jn n2.
(13) doctrine (DIV2)
430
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3222
If to turne from our evill wayes, and to resist the law of the members be so difficult;
If to turn from our evil ways, and to resist the law of the members be so difficult;
cs pc-acp vvi p-acp po12 j-jn n2, cc pc-acp vvi dt n1 pp-f dt n2 vbb av j;
(13) doctrine (DIV2)
431
Page 229
3223
then learne to proportion your labour to the worke; else the businesse will not be effected.
then Learn to proportion your labour to the work; Else the business will not be effected.
av vvb pc-acp vvi po22 n1 p-acp dt n1; av dt n1 vmb xx vbi vvn.
(13) doctrine (DIV2)
431
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3224
If much labour be required, and little bestowed; then that which is bestowed, will be lost.
If much labour be required, and little bestowed; then that which is bestowed, will be lost.
cs d n1 vbi vvn, cc av-j vvn; av cst r-crq vbz vvn, vmb vbi vvn.
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Thinke therefore with your selves, that if you have taken none or small paines, the worke is not yet done.
Think Therefore with your selves, that if you have taken none or small pains, the work is not yet done.
vvb av p-acp po22 n2, cst cs pn22 vhb vvn pix cc j n2, dt n1 vbz xx av vdn.
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If any man have thought it an easie work, let that be enough to convince him that the worke is not yet wrought.
If any man have Thought it an easy work, let that be enough to convince him that the work is not yet wrought.
cs d n1 vhb vvn pn31 dt j n1, vvb cst vbb av-d pc-acp vvi pno31 cst dt n1 vbz xx av vvn.
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The blunter the toole is, the more strength must be put to it: many stay yet in their sins, because they have undervalued the difficulty of this worke,
The blunter the tool is, the more strength must be put to it: many stay yet in their Sins, Because they have undervalved the difficulty of this work,
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and have thought lesse paines would have serv'd the turne.
and have Thought less pains would have served the turn.
cc vhb vvn dc n2 vmd vhi vvn dt n1.
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Is it easie to change and turne the course of nature? see it by experience;
Is it easy to change and turn the course of nature? see it by experience;
vbz pn31 j pc-acp vvi cc vvi dt n1 pp-f n1? vvb pn31 p-acp n1;
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if a man have a naturall inclination, though it may be lesse stirring sometimes then other,
if a man have a natural inclination, though it may be less stirring sometime then other,
cs dt n1 vhi dt j n1, cs pn31 vmb vbi av-dc vvg av av j-jn,
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yet it will returne againe and againe;
yet it will return again and again;
av pn31 vmb vvi av cc av;
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and if thou usest not as much forces against it, as it brings with it, thou doest nothing to resist it.
and if thou usest not as much forces against it, as it brings with it, thou dost nothing to resist it.
cc cs pns21 vv2 xx p-acp d n2 p-acp pn31, c-acp pn31 vvz p-acp pn31, pns21 vd2 pix pc-acp vvi pn31.
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If one come against you with ten thousand, and you meete him but with two thousand, who is like to get the victory? Thou must not therefore spare any paines.
If one come against you with ten thousand, and you meet him but with two thousand, who is like to get the victory? Thou must not Therefore spare any pains.
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Difficilia quae pulchra: this is the most excellent thing, and therefore the most difficult.Difficulties Quae Beautiful: this is the most excellent thing, and Therefore the most difficult.
np1 fw-la fw-la: d vbz dt av-ds j n1, cc av dt av-ds j.
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Is it easie to build a Temple to the Lord, and to keepe it cleane and in repaire? see what paines Saint Paul tooke, 1 Cor. 9. the three last verses, Every man that striveth, is temperate in all things;
Is it easy to built a Temple to the Lord, and to keep it clean and in repair? see what pains Saint Paul took, 1 Cor. 9. the three last Verses, Every man that striveth, is temperate in all things;
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therefore I keepe under my body, and doe bring it into subjection: Therefore I keep under my body, and do bring it into subjection:
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he expressed it by what they did at the Olympian Games, who were at great paines and labours before to enable themselves unto those exercises. To bring it to particulars.
he expressed it by what they did At the Olympian Games, who were At great pains and labours before to enable themselves unto those exercises. To bring it to particulars.
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Is it not a hard thing to keepe watch and ward day and night against a spirituall enemy, to keepe up the bankes, against the Sea of lusts continually assaulting, and breaking in;
Is it not a hard thing to keep watch and ward day and night against a spiritual enemy, to keep up the banks, against the Sea of Lustiest continually assaulting, and breaking in;
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to take up and to beare the daily crosse without stooping, to carry the cup of prosperity without spilling, to climbe the hill of good duties without fainting, to abstaine from the waters of pleasure,
to take up and to bear the daily cross without stooping, to carry the cup of Prosperity without spilling, to climb the hill of good duties without fainting, to abstain from the waters of pleasure,
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when we are most thirsty, and they at hand, to goe against the crowd without sweating, to be as an Owle among men,
when we Are most thirsty, and they At hand, to go against the crowd without sweating, to be as an Owl among men,
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and to beare the shame (as it is said of Christ) who went out and suffered without the Gate, hee bare the reproach;
and to bear the shame (as it is said of christ) who went out and suffered without the Gate, he bore the reproach;
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and to do all this continually? These are no easie things, and yet they must be done;
and to do all this continually? These Are no easy things, and yet they must be done;
cc pc-acp vdi d d av-j? d vbr dx j n2, cc av pns32 vmb vbi vdn;
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men in this case are like unthrifts, who complaine of poverty, and that they cannot thrive,
men in this case Are like unthrifts, who complain of poverty, and that they cannot thrive,
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and yet will take no paines. The sluggard will not pull his hand out of his bosome;
and yet will take no pains. The sluggard will not pull his hand out of his bosom;
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and men are sluggards in matters of salvation.
and men Are sluggards in matters of salvation.
cc n2 vbr n2 p-acp n2 pp-f n1.
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But to quicken you, consider that this is the maine businesse you came into the world to doe.
But to quicken you, Consider that this is the main business you Come into the world to do.
p-acp pc-acp vvi pn22, vvb cst d vbz dt j n1 pn22 vvd p-acp dt n1 pc-acp vdi.
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And doe you thinke that a little cast time spent upon it will be enough? Matth. 11. 13. It is said, the Kingdome of Heaven suffers violence,
And do you think that a little cast time spent upon it will be enough? Matthew 11. 13. It is said, the Kingdom of Heaven suffers violence,
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and the violent take it by force, that is, he that would have the Kingdome of heaven must use violence to take it;and the violent take it by force, that is, he that would have the Kingdom of heaven must use violence to take it;
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violence must be offered to your appetites and unruly affections:
violence must be offered to your appetites and unruly affections:
n1 vmb vbi vvn p-acp po22 n2 cc j n2:
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he must keepe them under, and that by violence; and againe he must use violence in his prayers,
he must keep them under, and that by violence; and again he must use violence in his Prayers,
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and other holy duties, that is, he must wrestle and strive in them, and be fervent in them.
and other holy duties, that is, he must wrestle and strive in them, and be fervent in them.
cc j-jn j n2, cst vbz, pns31 vmb vvi cc vvi p-acp pno32, cc vbi j p-acp pno32.
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There are some good duties to be done as it were with violence. Christ in that place shewes, that when the preaching of the Gospell came,
There Are Some good duties to be done as it were with violence. christ in that place shows, that when the preaching of the Gospel Come,
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and the beauty of the Kingdome came to be opened to men, then they tooke it by violence. But who is so ravished now with those priviledges, the hope of their calling, &c. that they should thus take it with violence, that is, spare no paines? Therefore stirre up your selves,
and the beauty of the Kingdom Come to be opened to men, then they took it by violence. But who is so ravished now with those privileges, the hope of their calling, etc. that they should thus take it with violence, that is, spare no pains? Therefore stir up your selves,
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and consider what it will cost you.
and Consider what it will cost you.
cc vvb r-crq pn31 vmb vvi pn22.
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This concernes even those that professe the feare of the Lord. Looke what anger and passion they have beene subject to, they are subject to still;
This concerns even those that profess the Fear of the Lord. Look what anger and passion they have been Subject to, they Are Subject to still;
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looke what slackenesse they used in prayer, the same they use still; their ancient infirmities hang upon them still;
look what slackness they used in prayer, the same they use still; their ancient infirmities hang upon them still;
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they are found in the same path: the reason is, because they thinke a godly course an easie thing;
they Are found in the same path: the reason is, Because they think a godly course an easy thing;
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therefore have they taken but small paines to bee freed from the bondage of their lusts, and to grow in grace.
Therefore have they taken but small pains to be freed from the bondage of their Lustiest, and to grow in grace.
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So also those without are not content to be at the cost and labour to begin to repent,
So also those without Are not content to be At the cost and labour to begin to Repent,
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but thinke it may be spared, it will be at any time soone done. But know beloved, it is not so.
but think it may be spared, it will be At any time soon done. But know Beloved, it is not so.
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Take a man accustomed to idlenesse, is it easie for him to become laborious and diligent in his calling? so if there be any ill haunt,
Take a man accustomed to idleness, is it easy for him to become laborious and diligent in his calling? so if there be any ill haunt,
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how hard is it to hinder a man from going still downe the hill, to pull his feete out of the pit of uncleannenesse, sweete gaine, or gaming, &c.
how hard is it to hinder a man from going still down the hill, to pull his feet out of the pit of uncleannenesse, sweet gain, or gaming, etc.
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But you will say, what is the labour wee must take? turne from our evill wayes? Directions might soone be given.
But you will say, what is the labour we must take? turn from our evil ways? Directions might soon be given.
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If there be any edge set on your desires, if you were once resolved, even that resolution is one meanes to overcome your evill wayes:
If there be any edge Set on your Desires, if you were once resolved, even that resolution is one means to overcome your evil ways:
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but to helpe you, take these. To such as are strangers from the covenant, for to those I first speake:
but to help you, take these. To such as Are Strangers from the Covenant, for to those I First speak:
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when thou art given to evill wayes, goe not about first a reformation in particular, but endeavour to get a general change wrought.
when thou art given to evil ways, go not about First a Reformation in particular, but endeavour to get a general change wrought.
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It is a rule in Physicke, that when a man hath a particular infirmity, the way to cure it, is first to bring the whole body into a good frame and temper,
It is a Rule in Physic, that when a man hath a particular infirmity, the Way to cure it, is First to bring the Whole body into a good frame and temper,
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and that will worke out the disease: so get the utmost end altered.
and that will work out the disease: so get the utmost end altered.
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Therefore humble your selves, and seek Gods face, and leave not till some assurance of Gods favour be gotten, till a new Lord be set up in your hearts, a new end;
Therefore humble your selves, and seek God's face, and leave not till Some assurance of God's favour be got, till a new Lord be Set up in your hearts, a new end;
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till the end be changed, no good can be done. Therefore it is in vaine to go about the particulars first.
till the end be changed, no good can be done. Therefore it is in vain to go about the particulars First.
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The utmost end is as the Rudder to the ship, as the bridle to the horse, which turnes all;
The utmost end is as the Rudder to the ship, as the bridle to the horse, which turns all;
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going about particulars only, is as if one should set his shoulder to the side of the ship,
going about particulars only, is as if one should Set his shoulder to the side of the ship,
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when one touch of the Rudder would doe it.
when one touch of the Rudder would do it.
c-crq crd n1 pp-f dt n1 vmd vdi pn31.
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Therefore Rehoboam 2 Chron. 10. 14. erred, because his heart was not prepared to seeke the Lord;
Therefore Rehoboam 2 Chronicles 10. 14. erred, Because his heart was not prepared to seek the Lord;
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and his failing in that particular is ascribed to his want in the generall.
and his failing in that particular is ascribed to his want in the general.
cc po31 vvg p-acp d j vbz vvn p-acp po31 n1 p-acp dt n1.
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Iob 17. 9. It is said, the righteous shall hold on his way, and he that is of pure hands shall waxe stronger and stronger: Job 17. 9. It is said, the righteous shall hold on his Way, and he that is of pure hands shall wax Stronger and Stronger:
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he that hath his heart once changed, holds on; but till that is done, all is in vaine to strive with particulars.
he that hath his heart once changed, holds on; but till that is done, all is in vain to strive with particulars.
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As put the case a Gardener takes paines to dresse a Thorne, it may have as much paines taken with it, in manuring and pruning it,
As put the case a Gardener Takes pains to dress a Thorn, it may have as much pains taken with it, in manuring and pruning it,
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as any plant in the garden; yet it remaines a Thorne still, for all the mouldes put to it;
as any plant in the garden; yet it remains a Thorn still, for all the moulds put to it;
c-acp d n1 p-acp dt n1; av pn31 vvz dt n1 av, c-acp d dt n2 vvn p-acp pn31;
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So though thou prayest and fastest, and humblest thy selfe, yet if thy nature be not changed, all will doe no good.
So though thou Prayest and fastest, and Humblest thy self, yet if thy nature be not changed, all will do no good.
av cs pns21 vv2 cc av-s, cc js po21 n1, av cs po21 n1 vbb xx vvn, d vmb vdi dx j.
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Cast up a stone a thousand times, it comes downe againe, because it remaines a stone;
Cast up a stone a thousand times, it comes down again, Because it remains a stone;
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but if it were turned into a meteor, &c. or the like, it would not.
but if it were turned into a meteor, etc. or the like, it would not.
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Therefore get a generall change of thy heart, and then a change in particular would follow.
Therefore get a general change of thy heart, and then a change in particular would follow.
av vvb dt j n1 pp-f po21 n1, cc av dt n1 p-acp j vmd vvi.
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Goe to CHRIST and beseech him to worke this chang in thee, let this be more in your practise, this wee formally confesse, that the LORD only can change us,
Go to CHRIST and beseech him to work this change in thee, let this be more in your practice, this we formally confess, that the LORD only can change us,
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yet it is not throughly considered.
yet it is not thoroughly considered.
av pn31 vbz xx av-j vvn.
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When thy nature is strongly inclined to any evill way, so as thou art almost out of hope to overcome yet goe to GOD.
When thy nature is strongly inclined to any evil Way, so as thou art almost out of hope to overcome yet go to GOD.
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That place may encourage us, Iames 4, 5, 6. doe you thinke the Scripture sayes in vaine, The spirit that is in us lusteth after envie? but he giveth more grace:
That place may encourage us, James 4, 5, 6. doe you think the Scripture Says in vain, The Spirit that is in us Lusteth After envy? but he gives more grace:
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hee had told them vers. 1. of lusts fighting in their members; they might aske him how they should get the victory:
he had told them vers. 1. of Lustiest fighting in their members; they might ask him how they should get the victory:
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true saith the Apostle, it is hard to overcome, and indeed impossible to nature, the spirit that is in us lusteth after envy, and will doe so:
true Says the Apostle, it is hard to overcome, and indeed impossible to nature, the Spirit that is in us Lusteth After envy, and will do so:
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but consider, the Scripture offers more grace then nature is able to doe, it tells you not in vaine, that the grace therein offered is able to heale;
but Consider, the Scripture offers more grace then nature is able to do, it tells you not in vain, that the grace therein offered is able to heal;
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though the disease be hereditary, and is past natures cure, yet it is not past the cure of grace, Acts 10. 31. It is said of CHRIST, Him hath God raised up to be a Prince and a Saviour, to give repentance to Israel, and forgivenesse of sinnes.
though the disease be hereditary, and is passed nature's cure, yet it is not passed the cure of grace, Acts 10. 31. It is said of CHRIST, Him hath God raised up to be a Prince and a Saviour, to give Repentance to Israel, and forgiveness of Sins.
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When lusts are too strong for a man, Christ comes as a Prince and overcomes them, for he gives repentance;
When Lustiest Are too strong for a man, christ comes as a Prince and overcomes them, for he gives Repentance;
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and the end of his comming was not onely to give salvation, but repentance.
and the end of his coming was not only to give salvation, but Repentance.
cc dt n1 pp-f po31 n-vvg vbds xx av-j pc-acp vvi n1, cc-acp n1.
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Though Physitians could not cure Naaman, the Prophet could, though the Disciples could not cast out Divells, yet Christ could:
Though Physicians could not cure Naaman, the Prophet could, though the Disciples could not cast out Devils, yet christ could:
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And therefore say not, it is an hereditary lust, and it hung long upon me, and I have made many resolutions, and yet I cannot overcome it.
And Therefore say not, it is an hereditary lust, and it hung long upon me, and I have made many resolutions, and yet I cannot overcome it.
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Take a man that is borne blind, hee is past all cure by man, all Physitians will give him over,
Take a man that is born blind, he is passed all cure by man, all Physicians will give him over,
vvb dt n1 cst vbz vvn j, pns31 vbz p-acp d n1 p-acp n1, d n2 vmb vvi pno31 a-acp,
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and say, he is borne blind; yet remember that Christ did cure those that were borne blinde and lame.
and say, he is born blind; yet Remember that christ did cure those that were born blind and lame.
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This course Paul tooke 2 Cor. 1. 2. he had a strange lust which he could not overcome, he beseecheth the Lord to remove, for this I besought the Lord thrise, that it might depart, so David also, Psal. 51. 10. finding the remainder of his old disease and sinfull dispositions, he goes to GOD for a new heart;
This course Paul took 2 Cor. 1. 2. he had a strange lust which he could not overcome, he Beseecheth the Lord to remove, for this I besought the Lord thrice, that it might depart, so David also, Psalm 51. 10. finding the remainder of his old disease and sinful dispositions, he Goes to GOD for a new heart;
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when he could not make cleane his heart, he prayes to the Lord, Create a cleane heart in me.
when he could not make clean his heart, he prays to the Lord, Create a clean heart in me.
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So he in the Gospell, I beseech thee helpe my unbeliefe.
So he in the Gospel, I beseech thee help my unbelief.
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Thinke not that all is done, when thou hast taken up a resolution against thy sinne:
Think not that all is done, when thou hast taken up a resolution against thy sin:
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to take up a resolution, belongs to thee, but to cure it belongs alone to GOD:
to take up a resolution, belongs to thee, but to cure it belongs alone to GOD:
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Goe to him therfore, for he hath undertaken to circumcise thy heart. Ephes. 3. he having prayed v. 16. that they should be strengthened in the inward man, &c. then vers. 20. concludes, Now to him that is able to do exceeding abundantly above all wee are able to aske or thinke, according to the power that worketh in us, &c. as if he had sayd, you may finde many weaknesses in your selves,
Go to him Therefore, for he hath undertaken to circumcise thy heart. Ephesians 3. he having prayed v. 16. that they should be strengthened in the inward man, etc. then vers. 20. concludes, Now to him that is able to do exceeding abundantly above all we Are able to ask or think, according to the power that works in us, etc. as if he had said, you may find many Weaknesses in your selves,
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and then doe as I doe for you, goe to the Lord to heale them,
and then do as I do for you, go to the Lord to heal them,
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and know that he is able to doe above all thou canst thinke, to subdue that lust which thou thoughtest could never have beene overcome.
and know that he is able to do above all thou Canst think, to subdue that lust which thou thoughtest could never have been overcome.
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But how will he do it? According to that mighty power that worketh in us;
But how will he do it? According to that mighty power that works in us;
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that power is as strong as Christ himselfe, for it is the power of his death, the power that raised him up from death to glory, able to worke out all infirmities,
that power is as strong as christ himself, for it is the power of his death, the power that raised him up from death to glory, able to work out all infirmities,
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and to worke into you all the graces you want.
and to work into you all the graces you want.
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Give not over therfore, have faith in the promises of Sanctification, as well as in those of Iustification. Is he not bound by promise to performe these to you that believe,
Give not over Therefore, have faith in the promises of Sanctification, as well as in those of Justification. Is he not bound by promise to perform these to you that believe,
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as well as the other? Where ever God hath a mouth to speake, faith hath an eare to heare,
as well as the other? Where ever God hath a Mouth to speak, faith hath an ear to hear,
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an hand to lay hold, as God sayd to Ioshua, I will conquer those Gyants for thee, I will pull downe those walls which they say are built up to heaven;
an hand to lay hold, as God said to Ioshua, I will conquer those Giants for thee, I will pull down those walls which they say Are built up to heaven;
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onely bee thou couragious, and doe but trust mee, bee not discouraged upon any occasion, give not over saying, it is a thing will never be done,
only bee thou courageous, and do but trust me, be not discouraged upon any occasion, give not over saying, it is a thing will never be done,
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and had not Ioshua trusted the Lord, he would quickly have set downe and given over.
and had not Ioshua trusted the Lord, he would quickly have Set down and given over.
cc vhd xx np1 vvd dt n1, pns31 vmd av-j vhi vvn a-acp cc vvn a-acp.
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So I say to you concerning your lusts; be couragious; and so none are but those that put their confidence in the LORD; faint not, nor be weary;
So I say to you Concerning your Lustiest; be courageous; and so none Are but those that put their confidence in the LORD; faint not, nor be weary;
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doe but believe thou shalt overcome, and thou shalt see them all conquered in the end. One word of his mouth was enough to still the raging windes,
do but believe thou shalt overcome, and thou shalt see them all conquered in the end. One word of his Mouth was enough to still the raging winds,
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and is as able to still thy lusts. But here many will be ready to object, I have striven long and praied long,
and is as able to still thy Lustiest. But Here many will be ready to Object, I have striven long and prayed long,
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and taken much paines, and I have not gotten the victory;
and taken much pains, and I have not got the victory;
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this must necessarily be answered, for this is the case of many, and it is the scope of Sathan to discourage men,
this must necessarily be answered, for this is the case of many, and it is the scope of Sathan to discourage men,
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and therby to give over the combate. First consider, whether thy striving be right or no:
and thereby to give over the combat. First Consider, whither thy striving be right or no:
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for there is a false resistance of sin, and the promise is not made to that;
for there is a false resistance of since, and the promise is not made to that;
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and then no wonder if they be not performed; for example,
and then no wonder if they be not performed; for Exampl,
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1 First it may be it is not the sin thou strivest against, but the disprofit, the discredit, in thy name and estate,
1 First it may be it is not the since thou Strivest against, but the disprofit, the discredit, in thy name and estate,
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or sicknesse in thy body, that followes upon it, so as if these were removed, thou shouldest be willing enough to keepe the sin.
or sickness in thy body, that follows upon it, so as if these were removed, thou Shouldst be willing enough to keep the since.
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This is not a right striving that will be accepted.
This is not a right striving that will be accepted.
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2 It may be, it is but a faint resistance, and a faint denyall doth but make the begger the more importunate.
2 It may be, it is but a faint resistance, and a faint denial does but make the beggar the more importunate.
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Balaam gave the messengers a denyall, but it was a faint one, they perceived his lingring, which made them the more importunate: balaam gave the messengers a denial, but it was a faint one, they perceived his lingering, which made them the more importunate:
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It may be thou art content still to parly with sinne as Evah did, and so by little and little art brought to the committing of it:
It may be thou art content still to parley with sin as Eve did, and so by little and little art brought to the committing of it:
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these faint denyalls are no denyalls, these pidling companions are not to be accounted fighters against sin.
these faint denials Are no denials, these piddling Sodales Are not to be accounted fighters against since.
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3 If thy deniall be more resolute, consider whether it be not for a fi•, a fl•sh for a good mood, he is but a cowardly enemy that for one volly of shott will give over, Sathan and our lusts are not of that disposition.
3 If thy denial be more resolute, Consider whither it be not for a fi•, a fl•sh for a good mood, he is but a cowardly enemy that for one volley of shot will give over, Sathan and our Lustiest Are not of that disposition.
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4 Consider whether thy resistance be not only against the grosse act, and not against the least• inctures, the fringes and borders of sin, that doe compasse the act.
4 Consider whither thy resistance be not only against the gross act, and not against the least• inctures, the fringes and borders of since, that do compass the act.
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These are of the same kinde with the act, though not of the same degrees:
These Are of the same kind with the act, though not of the same Degrees:
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thou resistest it may be the greater acts, but admittest the lesser, some dalliance with it.
thou resistest it may be the greater acts, but admittest the lesser, Some dalliance with it.
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As the drunkard it may be resolves to runne no more into excesse, yet he will sit with his old companions,
As the drunkard it may be resolves to run no more into excess, yet he will fit with his old Sodales,
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and be sipping, till sometimes he is overtaken.
and be sipping, till sometime he is overtaken.
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Balaam will go with them, but not speake a word but what the Lord shall put into his mouth. balaam will go with them, but not speak a word but what the Lord shall put into his Mouth.
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The Levite would not stay all day, but yet he would be entreated to stay and eate his break-fast, The Levite would not stay all day, but yet he would be entreated to stay and eat his breakfast,
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and so to stay dinner, and so to stay all night. Thus dalliance brings on adultery, and lesser sins greater;and so to stay dinner, and so to stay all night. Thus dalliance brings on adultery, and lesser Sins greater;
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as a little thiefe let in at a window lets in the greater. If therefore you faile thus in your resistance, the promise is not made to you.
as a little thief let in At a window lets in the greater. If Therefore you fail thus in your resistance, the promise is not made to you.
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Tis true, it is said, resist the Divell, and he will fly from you;
This true, it is said, resist the devil, and he will fly from you;
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but the resistance must be right, and not such as hath beene spoken, and that is the first answer.
but the resistance must be right, and not such as hath been spoken, and that is the First answer.
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As you may be deceived in your striving against sinne, so also about the victory, and that on both sides:
As you may be deceived in your striving against sin, so also about the victory, and that on both sides:
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both by thinking you have the victory when you have it not, and (2) by thinking thou hast it not when thou hast it.
both by thinking you have the victory when you have it not, and (2) by thinking thou hast it not when thou hast it.
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First thinking thou hast not the victory when thou hast it;
First thinking thou hast not the victory when thou hast it;
ord vvg pns21 vh2 xx dt n1 c-crq pns21 vh2 pn31;
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for example, when thou findest the sinne striven against, b•s•ing and lusting more than at other times, thou therefore concludest, thou hast not nor shalt not get the victory;
for Exampl, when thou Findest the sin striven against, b•s•ing and lusting more than At other times, thou Therefore concludest, thou hast not nor shalt not get the victory;
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when as now sin is dying and on the loosing hand; (as on the contrary,
when as now since is dying and on the losing hand; (as on the contrary,
c-crq c-acp av n1 vbz vvg cc p-acp dt j-vvg n1; (c-acp p-acp dt n-jn,
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when thou thinkest all at peace, thou mayest be farthest off the victory.) Consider with thy selfe, doth any man but a regenerate man complaine so bitterly as the Apostle doth, Rom. 7. the good that I would do, that I do not, or as the same Apostle complaines, 2 Corinth. 12. of the thorne in the flesh? doe you thinke that any but a sound hearted man, can come as he did with teares to Christ, that cryed out so to him, Lord helpe my unbeliefe? can any but a broken heart pray so earnestly as David, Psal. 51. 10. for a new and a cleane heart? This deepe sense of sin, is an argument of our victory over it.
when thou Thinkest all At peace, thou Mayest be farthest off the victory.) Consider with thy self, does any man but a regenerate man complain so bitterly as the Apostle does, Rom. 7. the good that I would do, that I do not, or as the same Apostle complains, 2 Corinth. 12. of the thorn in the Flesh? do you think that any but a found hearted man, can come as he did with tears to christ, that cried out so to him, Lord help my unbelief? can any but a broken heart pray so earnestly as David, Psalm 51. 10. for a new and a clean heart? This deep sense of since, is an argument of our victory over it.
c-crq pns21 vv2 d p-acp n1, pns21 vm2 vbi av-js p-acp dt n1.) np1 p-acp po21 n1, vdz d n1 p-acp dt j-vvn n1 vvi av av-j c-acp dt n1 vdz, np1 crd dt j cst pns11 vmd vdi, cst pns11 vdb xx, cc p-acp dt d n1 vvz, crd np1. crd pp-f dt n1 p-acp dt n1? vdb pn22 vvi cst d p-acp dt j j-vvn n1, vmb vvi c-acp pns31 vdd p-acp n2 p-acp np1, cst vvd av av p-acp pno31, n1 vvb po11 n1? vmb d p-acp dt j-vvn n1 vvb av av-j c-acp np1, np1 crd crd p-acp dt j cc dt j n1? d j-jn n1 pp-f n1, vbz dt n1 pp-f po12 n1 p-acp pn31.
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This complaining is a signe that we have the better of it:
This complaining is a Signen that we have the better of it:
d vvg vbz dt n1 cst pns12 vhb dt jc pp-f pn31:
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for what is the reason thou complainest thus against it, but because thou art striving against it? We know the mud that lyes at the bottome of the water, troubleth not the water;
for what is the reason thou complainest thus against it, but Because thou art striving against it? We know the mud that lies At the bottom of the water, Troubles not the water;
c-acp r-crq vbz dt n1 pns21 vv2 av p-acp pn31, cc-acp c-acp pns21 vb2r vvg p-acp pn31? pns12 vvb dt n1 cst vvz p-acp dt n1 pp-f dt n1, vvz xx dt n1;
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but when they goe about to •leanse the ditch, then the mud riseth and defiles it;
but when they go about to •leanse the ditch, then the mud Riseth and defiles it;
cc-acp c-crq pns32 vvb a-acp pc-acp vvi dt n1, cs dt n1 vvz cc vvz pn31;
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yet then it is a purging.
yet then it is a purging.
av cs pn31 vbz dt n-vvg.
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When one takes a fire-brand to extinguish it, by beating out the fire, yet then it is the sparkes fly most about:
When one Takes a firebrand to extinguish it, by beating out the fire, yet then it is the sparks fly most about:
c-crq crd vvz dt n1 pc-acp vvi pn31, p-acp vvg av dt n1, av av pn31 vbz dt n2 vvb ds p-acp:
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When we strive against sinne, we feele it most, partly because Sathan his manner is, to rend and teare,
When we strive against sin, we feel it most, partly Because Sathan his manner is, to rend and tear,
c-crq pns12 vvb p-acp n1, pns12 vvb pn31 av-ds, av c-acp np1 po31 n1 vbz, pc-acp vvi cc vvi,
(13) doctrine (DIV2)
451
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when he is going out, and it is the nature of sin also so to doe,
when he is going out, and it is the nature of since also so to do,
c-crq pns31 vbz vvg av, cc pn31 vbz dt n1 pp-f n1 av av p-acp vdb,
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as also because our light is encreased, the more grace we have, and the more we strive against it,
as also Because our Light is increased, the more grace we have, and the more we strive against it,
c-acp av c-acp po12 n1 vbz vvn, dt av-dc n1 pns12 vhb, cc dt av-dc pns12 vvb p-acp pn31,
(13) doctrine (DIV2)
451
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and therfore we see it more, our sense of sin gowes more exquisite.
and Therefore we see it more, our sense of since gowes more exquisite.
cc av pns12 vvb pn31 av-dc, po12 n1 pp-f n1 vvz av-dc j.
(13) doctrine (DIV2)
451
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Againe on the other side thou maiest thinke thou hast the victory, when thou hast it not.
Again on the other side thou Mayest think thou hast the victory, when thou hast it not.
av p-acp dt j-jn n1 pns21 vm2 vvi pns21 vh2 dt n1, c-crq pns21 vh2 pn31 xx.
(13) doctrine (DIV2)
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The soare may be skind over, when it is not healed at the bottome, and then no wonder, if it breake out againe:
The soar may be skind over, when it is not healed At the bottom, and then no wonder, if it break out again:
dt n1 vmb vbi vvn a-acp, c-crq pn31 vbz xx vvn p-acp dt n1, cc av dx n1, cs pn31 vvb av av:
(13) doctrine (DIV2)
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Sin may lie but asleep when thou takest it for dead; therfore in our turning from our evill ways we must observe a right method.
since may lie but asleep when thou Takest it for dead; Therefore in our turning from our evil ways we must observe a right method.
n1 vmb vvi p-acp j c-crq pns21 vv2 pn31 p-acp j; av p-acp po12 n-vvg p-acp po12 j-jn n2 pns12 vmb vvi dt j-jn n1.
(13) doctrine (DIV2)
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Let thy humiliation be sound, thy faith and assurance perfect:
Let thy humiliation be found, thy faith and assurance perfect:
vvb po21 n1 vbi j, po21 n1 cc n1 j:
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when these precedent acts are not done as they ought, and yet thou thinkest thy sin mortified, it may deceive thee;
when these precedent acts Are not done as they ought, and yet thou Thinkest thy since mortified, it may deceive thee;
c-crq d j n2 vbr xx vdn c-acp pns32 vmd, cc av pns21 vv2 po21 n1 vvn, pn31 vmb vvi pno21;
(13) doctrine (DIV2)
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as wee say an error in the first concoction is never amended in the second, nor of the second in the third:
as we say an error in the First concoction is never amended in the second, nor of the second in the third:
c-acp pns12 vvb dt n1 p-acp dt ord n1 vbz av-x vvn p-acp dt ord, ccx pp-f dt ord p-acp dt ord:
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So if thy humiliation hath not beene sound, thy turning from thy evill ways cannot be through.
So if thy humiliation hath not been found, thy turning from thy evil ways cannot be through.
av cs po21 n1 vhz xx vbn j, po21 n-vvg p-acp po21 j-jn n2 vmbx vbi p-acp.
(13) doctrine (DIV2)
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To answer this objection, consider that thou strivest against even a spring of sinne;
To answer this objection, Consider that thou Strivest against even a spring of sin;
pc-acp vvi d n1, vvb cst pns21 vv2 p-acp av dt n1 pp-f n1;
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453
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3364
if it were but to empty a cisterne or to dry up a pond, when the worke is once done, we should heare of it no more:
if it were but to empty a cistern or to dry up a pond, when the work is once done, we should hear of it no more:
cs pn31 vbdr cc-acp pc-acp vvi dt n1 cc pc-acp vvi a-acp dt n1, c-crq dt n1 vbz a-acp vdn, pns12 vmd vvi pp-f pn31 av-dx av-dc:
(13) doctrine (DIV2)
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but it is a spring of sin that runnes continually;
but it is a spring of since that runs continually;
cc-acp pn31 vbz dt n1 pp-f n1 cst vvz av-j;
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and therefore thinke not that because it returnes againe, that thy former striving is in vaine.
and Therefore think not that Because it returns again, that thy former striving is in vain.
cc av vvb xx d c-acp pn31 n2 av, cst po21 j vvg vbz p-acp j.
(13) doctrine (DIV2)
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3367
As those that watch over the pumpe in a Ship, though they pump out all the water to day, cannot say, that it will bee empty to morrow,
As those that watch over the pump in a Ship, though they pump out all the water to day, cannot say, that it will be empty to morrow,
p-acp d cst vvb p-acp dt n1 p-acp dt n1, cs pns32 vvi av d dt n1 p-acp n1, vmbx vvi, cst pn31 vmb vbi j p-acp n1,
(13) doctrine (DIV2)
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3368
or that yet their pumping is in vaine, because it fills againe, for if they ceased to do it, it would sinke the Ship,
or that yet their pumping is in vain, Because it fills again, for if they ceased to do it, it would sink the Ship,
cc cst av po32 vvg vbz p-acp j, c-acp pn31 vvz av, c-acp cs pns32 vvd pc-acp vdi pn31, pn31 vmd vvi dt n1,
(13) doctrine (DIV2)
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3369
so it is with sinne, especially with some sins:
so it is with sin, especially with Some Sins:
av pn31 vbz p-acp n1, av-j p-acp d n2:
(13) doctrine (DIV2)
453
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3370
some are more properly called the Law of the members, as being rooted in the constitution of our bodys, in our naturall dispositi ons;
Some Are more properly called the Law of the members, as being rooted in the constitution of our bodies, in our natural dispositi ons;
d vbr av-dc av-j vvn dt n1 pp-f dt n2, p-acp vbg vvn p-acp dt n1 pp-f po12 n2, p-acp po12 j n1 a-acp;
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and these are ready to returne againe ever and anon.
and these Are ready to return again ever and anon.
cc d vbr j pc-acp vvi av av cc av.
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There is a great difference betweene these, and the temptations of Sathan, temptations (as blasphemous thoughts) are but as weeds throwne into the garden, and cast out againe:
There is a great difference between these, and the temptations of Sathan, temptations (as blasphemous thoughts) Are but as weeds thrown into the garden, and cast out again:
pc-acp vbz dt j n1 p-acp d, cc dt n2 pp-f np1, n2 (c-acp j n2) vbr p-acp c-acp n2 vvn p-acp dt n1, cc vvd av av:
(13) doctrine (DIV2)
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but these are as weeds growing in the garden that take roote there: and which though weeded out, will grow againe.
but these Are as weeds growing in the garden that take root there: and which though weeded out, will grow again.
cc-acp d vbr p-acp n2 vvg p-acp dt n1 cst vvb vvi a-acp: cc r-crq cs vvn av, vmb vvi av.
(13) doctrine (DIV2)
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We must not hope or thinke to dry cleane up the spring of originall sinne, but the labour returnes upon us in a circle.
We must not hope or think to dry clean up the spring of original sin, but the labour returns upon us in a circle.
pns12 vmb xx vvi cc vvb pc-acp vvi av-j a-acp dt n1 pp-f j-jn n1, cc-acp dt n1 n2 p-acp pno12 p-acp dt n1.
(13) doctrine (DIV2)
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As in our houses so in our hearts, we sweepe them cleane to day, and againe to morrow,
As in our houses so in our hearts, we sweep them clean to day, and again to morrow,
p-acp p-acp po12 n2 av p-acp po12 n2, pns12 vvi pno32 av-j p-acp n1, cc av p-acp n1,
(13) doctrine (DIV2)
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for then they will be foule againe: therefore mervaile not, if you be kept in continuall labour.
for then they will be foul again: Therefore marvel not, if you be kept in continual labour.
c-acp cs pns32 vmb vbi j av: av vvb xx, cs pn22 vbb vvn p-acp j n1.
(13) doctrine (DIV2)
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Againe consider this, that GOD suffers some lusts and infirmities to hang upon you to humble you;
Again Consider this, that GOD suffers Some Lustiest and infirmities to hang upon you to humble you;
av vvi d, cst np1 vvz d n2 cc n2 pc-acp vvi p-acp pn22 pc-acp vvi pn22;
(13) doctrine (DIV2)
455
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3378
as he dealt with Paul: he sent that thorne in the flesh, that he might not be exalted above measure;
as he dealt with Paul: he sent that thorn in the Flesh, that he might not be exalted above measure;
c-acp pns31 vvd p-acp np1: pns31 vvd cst n1 p-acp dt n1, cst pns31 vmd xx vbi vvn p-acp n1;
(13) doctrine (DIV2)
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3379
but be kept little in his owne eyes: though he cures the Ague, yet hee suffers some grudgings to remaine;
but be kept little in his own eyes: though he cures the Ague, yet he suffers Some grudgings to remain;
p-acp vbi vvn av-j p-acp po31 d n2: cs pns31 vvz dt n1, av pns31 vvz d n2-vvg pc-acp vvi;
(13) doctrine (DIV2)
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3380
that though wee goe in the way of his commandements, yet that wee goe halting, that wee may remember the worke of redemption,
that though we go in the Way of his Commandments, yet that we go halting, that we may Remember the work of redemption,
cst cs pns12 vvb p-acp dt n1 pp-f po31 n2, av cst pns12 vvb vvg, cst pns12 vmb vvi dt n1 pp-f n1,
(13) doctrine (DIV2)
455
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3381
and be sensible of his mercy in CHRIST. Likewise hee suffers such lusts to haunt •us, to make us weary of this world,
and be sensible of his mercy in CHRIST. Likewise he suffers such Lustiest to haunt •us, to make us weary of this world,
cc vbi j pp-f po31 n1 p-acp np1. av pns31 vvz d n2 pc-acp vvi av, pc-acp vvi pno12 j pp-f d n1,
(13) doctrine (DIV2)
455
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3382
as Saint Paul, who therefore desired to be dissolved and to be with CHRIST;
as Saint Paul, who Therefore desired to be dissolved and to be with CHRIST;
c-acp n1 np1, r-crq av vvd pc-acp vbi vvn cc pc-acp vbi p-acp np1;
(13) doctrine (DIV2)
455
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3383
as also that wee might learne to be mercifull and charitable unto others, and to pitty them that have the like infirmities.
as also that we might Learn to be merciful and charitable unto Others, and to pity them that have the like infirmities.
c-acp av cst pns12 vmd vvi pc-acp vbi j cc j p-acp n2-jn, cc pc-acp vvi pno32 cst vhb dt j n2.
(13) doctrine (DIV2)
455
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3384
And therfore though thou fallest, yet give not over striving. It is Satans end to have us discouraged:
And Therefore though thou Fallest, yet give not over striving. It is Satan end to have us discouraged:
cc av cs pns21 vv2, av vvb xx p-acp vvg. pn31 vbz npg1 n1 pc-acp vhi pno12 vvn:
(13) doctrine (DIV2)
455
Page 240
3385
be importunate with God, and he cannot at lenght but give thee the victory;
be importunate with God, and he cannot At length but give thee the victory;
vbb j p-acp np1, cc pns31 vmbx p-acp n1 cc-acp vvb pno21 dt n1;
(13) doctrine (DIV2)
455
Page 241
3386
for as CHRIST sayes, if you aske bread, will he give you a Scorpion? if you aske grace, will he give you up to your lusts? he will not.
for as CHRIST Says, if you ask bred, will he give you a Scorpion? if you ask grace, will he give you up to your Lustiest? he will not.
c-acp c-acp np1 vvz, cs pn22 vvb n1, vmb pns31 vvi pn22 dt n1? cs pn22 vvb n1, vmb pns31 vvi pn22 a-acp p-acp po22 n2? pns31 vmb xx.
(13) doctrine (DIV2)
455
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3387
It is Gods manner to let his children strive, and to overcome in the end.
It is God's manner to let his children strive, and to overcome in the end.
pn31 vbz ng1 n1 pc-acp vvi po31 n2 vvi, cc pc-acp vvi p-acp dt n1.
(13) doctrine (DIV2)
455
Page 241
3388
Iacob wrestled all night till the dawning of the day, and then hee let him have the victory, and blest him.Iacob wrestled all night till the dawning of the day, and then he let him have the victory, and blessed him.
np1 vvd d n1 p-acp dt n-vvg pp-f dt n1, cc av pns31 vvb pno31 vhi dt n1, cc vvd pno31.
(13) doctrine (DIV2)
455
Page 241
3389
The Lord suffers us to strive long; but this is our comfort, that we have a promise;
The Lord suffers us to strive long; but this is our Comfort, that we have a promise;
dt n1 vvz pno12 pc-acp vvi av-j; cc-acp d vbz po12 n1, cst pns12 vhb dt n1;
(13) doctrine (DIV2)
455
Page 241
3390
that if we resist the Divell, he will fly. And whereas you will say, I finde it not:
that if we resist the devil, he will fly. And whereas you will say, I find it not:
cst cs pns12 vvb dt n1, pns31 vmb vvi. cc cs pn22 vmb vvi, pns11 vvb pn31 xx:
(13) doctrine (DIV2)
455
Page 241
3391
The meaning of the promise is not, as if Sathan should fly away as thou shouldest heare of him no more, The meaning of the promise is not, as if Sathan should fly away as thou Shouldst hear of him no more,
dt n1 pp-f dt n1 vbz xx, c-acp cs np1 vmd vvi av c-acp pns21 vmd2 vvi pp-f pno31 av-dx av-dc,
(13) doctrine (DIV2)
457
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3392
or that thy lusts should never returne upon thee againe;
or that thy Lustiest should never return upon thee again;
cc cst po21 n2 vmd av-x vvi p-acp pno21 av;
(13) doctrine (DIV2)
457
Page 241
3393
but that if thou wilt be peremptory, thou shalt have the victory in that particular combate.
but that if thou wilt be peremptory, thou shalt have the victory in that particular combat.
cc-acp cst cs pns21 vm2 vbi j, pns21 vm2 vhi dt n1 p-acp d j n1.
(13) doctrine (DIV2)
457
Page 241
3394
As if when thou hast a feaver, if one comes and tells thee, take such a receipt and thou shalt bee cured;
As if when thou hast a fever, if one comes and tells thee, take such a receipt and thou shalt be cured;
p-acp cs c-crq pns21 vh2 dt n1, cs crd vvz cc vvz pno21, vvb d dt n1 cc pns21 vm2 vbi vvn;
(13) doctrine (DIV2)
457
Page 241
3395
his meaning is not, that thou shalt so bee cured, as never to have Feaver againe,
his meaning is not, that thou shalt so be cured, as never to have Fever again,
po31 n1 vbz xx, cst pns21 vm2 av vbi vvn, c-acp av-x pc-acp vhi n1 av,
(13) doctrine (DIV2)
457
Page 241
3396
but that thou shalt be healed for the present: so in that particular combate, thou shalt have the victory.
but that thou shalt be healed for the present: so in that particular combat, thou shalt have the victory.
cc-acp cst pns21 vm2 vbi vvn p-acp dt j: av p-acp cst j n1, pns21 vm2 vhi dt n1.
(13) doctrine (DIV2)
457
Page 241
3397
Oh! but I am still haunted, and I doe not overcome?
Oh! but I am still haunted, and I do not overcome?
uh p-acp pns11 vbm av vvn, cc pns11 vdb xx vvi?
(13) doctrine (DIV2)
458
Page 241
3398
Strive constantly and conscionably, and though it doth returne againe and againe, the Lord takes notice of all thy paines and warring against it:
Strive constantly and Conscionably, and though it does return again and again, the Lord Takes notice of all thy pains and warring against it:
vvb av-j cc av-j, cc cs pn31 vdz vvi av cc av, dt n1 vvz n1 pp-f d po21 n2 cc j-vvg p-acp pn31:
(13) doctrine (DIV2)
459
Page 241
3399
that which he sayes to the Church of Ephesus, Revel. 2. 2. may be applied to this, I know thy workes, and thy labour:
that which he Says to the Church of Ephesus, Revel. 2. 2. may be applied to this, I know thy works, and thy labour:
cst r-crq pns31 vvz p-acp dt n1 pp-f np1, vvb. crd crd vmb vbi vvn p-acp d, pns11 vvb po21 n2, cc po21 n1:
(13) doctrine (DIV2)
459
Page 241
3400
though thy corruptions bee too strong for thee; yet if thou strivest, the LORD takes it for a victory;
though thy corruptions be too strong for thee; yet if thou Strivest, the LORD Takes it for a victory;
c-acp po21 n2 vbb av j p-acp pno21; av cs pns21 vv2, dt n1 vvz pn31 p-acp dt n1;
(13) doctrine (DIV2)
459
Page 242
3401
thou shalt not bee condemned for it: give not over, but rather thinke thus;
thou shalt not be condemned for it: give not over, but rather think thus;
pns21 vm2 xx vbi vvn p-acp pn31: vvb xx a-acp, cc-acp av-c vvb av;
(13) doctrine (DIV2)
459
Page 242
3402
if all this contention hath wonne so little ground of my lusts, where should I have beene if I had not contended at all? and therefore I must take yet more paines,
if all this contention hath won so little ground of my Lustiest, where should I have been if I had not contended At all? and Therefore I must take yet more pains,
cs d d n1 vhz vvn av j n1 pp-f po11 n2, q-crq vmd pns11 vhi vbn cs pns11 vhd xx vvn p-acp d? cc av pns11 vmb vvi av dc n2,
(13) doctrine (DIV2)
459
Page 242
3403
and row harder, that at the last I may overcome.
and row harder, that At the last I may overcome.
cc vvb av-jc, cst p-acp dt ord pns11 vmb vvi.
(13) doctrine (DIV2)
459
Page 242
3404
And because this is of generall use, both to regenerate and unregenerate, therefore I will goe on to adde some more rules and directions, wherein this paines consists, which we must take in resisting sinn.
And Because this is of general use, both to regenerate and unregenerate, Therefore I will go on to add Some more rules and directions, wherein this pains consists, which we must take in resisting sin.
cc c-acp d vbz pp-f j n1, av-d pc-acp j-vvn cc j, av pns11 vmb vvi a-acp pc-acp vvi d dc n2 cc n2, c-crq d n2 vvz, r-crq pns12 vmb vvi p-acp j-vvg n1.
(13) doctrine (DIV2)
460
Page 242
3405
A third rule or meanes wherein this labour against evill wayes must be bestowed, is to strive to take notice of all the wayes of God, whereby hee labours to turne thee from thy evill wayes,
A third Rule or means wherein this labour against evil ways must be bestowed, is to strive to take notice of all the ways of God, whereby he labours to turn thee from thy evil ways,
dt ord n1 cc n2 c-crq d n1 p-acp j-jn n2 vmb vbi vvn, vbz pc-acp vvi p-acp vvb n1 pp-f d dt n2 pp-f np1, c-crq pns31 vvz pc-acp vvi pno21 p-acp po21 j-jn n2,
(13) doctrine (DIV2)
461
Page 242
3406
and let them not passe without some impression to that purpose for which God intends them.
and let them not pass without Some impression to that purpose for which God intends them.
cc vvb pno32 xx vvi p-acp d n1 p-acp d n1 p-acp r-crq np1 vvz pno32.
(13) doctrine (DIV2)
461
Page 242
3407
God useth not onely his Word, but many meanes else, to turne men;
God uses not only his Word, but many means Else, to turn men;
np1 vvz xx av-j po31 n1, cc-acp d n2 av, pc-acp vvi n2;
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as by his workes, and by many passages of providence hee strives with us, all which should bee observed.
as by his works, and by many passages of providence he strives with us, all which should be observed.
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As it may bee, some great crosse upon the commission of a sinne, some great dangerous sickenesse, though not to death;
As it may be, Some great cross upon the commission of a sin, Some great dangerous sickness, though not to death;
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sometimes hee sends great feares and terrors of conscience upon some sinne committed, somtimes an evill report is brought up of us;
sometime he sends great fears and terrors of conscience upon Some sin committed, sometimes an evil report is brought up of us;
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or hee sends friends to admonish us, or executes some Iudgement upon another for the like sinne in our sight.
or he sends Friends to admonish us, or executes Some Judgement upon Another for the like sin in our sighed.
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When he meets with thee some way or other, as he met Balaam, hee lookes wee should understand something by it:
When he meets with thee Some Way or other, as he met balaam, he looks we should understand something by it:
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and if we neglect those his dealings with us, he takes it ill at our hands,
and if we neglect those his dealings with us, he Takes it ill At our hands,
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and so gives us up to our lusts more and more.
and so gives us up to our Lustiest more and more.
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Dan. 5. 22. there had beene a Iudgement brought upon Nebuchadnezzar in the sight of Belshazzar his Sonne, which should have beene a meanes to have turned him:Dan. 5. 22. there had been a Judgement brought upon Nebuchadnezzar in the sighed of Belshazzar his Son, which should have been a means to have turned him:
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but Thou Belshazzar his Sonne hast not humbled thy selfe, though thou knewest all this.
but Thou Belshazzar his Son hast not humbled thy self, though thou Knewest all this.
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As if hee had said, I did all this to one neare thee in thy sight, that thou mightest be humbled, and turne to me.
As if he had said, I did all this to one near thee in thy sighed, that thou Mightest be humbled, and turn to me.
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This was the case of Ieroboam, 1 Kings 13. God sent the Prophet to him with signes and wonders, both in tearing the Altar and withering his hand, yet still he went on.
This was the case of Jeroboam, 1 Kings 13. God sent the Prophet to him with Signs and wonders, both in tearing the Altar and withering his hand, yet still he went on.
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And verse 23. it is noted and set downe on purpose by the Holy Ghost, that after this Ieroboam returned not from his evill way, &c. as if God had said, I looked thou should'st have returned upon the sight of all these Iudgements, but thou wouldest not.
And verse 23. it is noted and Set down on purpose by the Holy Ghost, that After this Jeroboam returned not from his evil Way, etc. as if God had said, I looked thou Shouldst have returned upon the sighed of all these Judgments, but thou Wouldst not.
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So Ieremy 3. 8. you know that Israel was carried captive long before Iudah. I gave Israel a bill of divorcement for her adultery: yet treacherous Iudah feared not;
So Ieremy 3. 8. you know that Israel was carried captive long before Iudah. I gave Israel a bill of divorcement for her adultery: yet treacherous Iudah feared not;
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as if he had said, a Iudgement on their next neighbour should have made them to have returned.
as if he had said, a Judgement on their next neighbour should have made them to have returned.
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Therefore doe thou think, what the Lord would by all such passages of providence towards thee, which are all as warning peeces before the great army,
Therefore do thou think, what the Lord would by all such passages of providence towards thee, which Are all as warning Pieces before the great army,
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as crackes before the fall, creveses through which the Lord reveales himselfe:
as cracks before the fallen, creveses through which the Lord reveals himself:
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For you must know, that God brings men in by his workes as well as by his word;
For you must know, that God brings men in by his works as well as by his word;
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and you may take his workes in vaine as well as his word, and to let them passe without profit is to take his Name in vaine,
and you may take his works in vain as well as his word, and to let them pass without profit is to take his Name in vain,
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for his Name is whatsoever hee makes himselfe knowne by:
for his Name is whatsoever he makes himself known by:
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as by these acts he doth, and God will not hold him guiltlesse that takes his Name in vaine.
as by these acts he does, and God will not hold him guiltless that Takes his Name in vain.
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GOD will utterly destroy such a man, for then there is no remedy.
GOD will utterly destroy such a man, for then there is no remedy.
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God cuts not his owne corne till they be ripe, and all his dealings with them tend to ripen them;
God cuts not his own corn till they be ripe, and all his dealings with them tend to ripen them;
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nor doth hee bring wicked men to destruction till they be ripe for it, and every such passage doth ripen them.
nor does he bring wicked men to destruction till they be ripe for it, and every such passage does ripen them.
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Now all men are for the most part in one of these three conditions: Some take no notice at all of such passages.
Now all men Are for the most part in one of these three conditions: some take no notice At all of such passages.
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God passeth by them, and is not seene;
God passes by them, and is not seen;
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and it is said of the Israelites, Deut. 29. though they had seene great signes and miracles in the wildernesse, verse 3. yet they had not eyes to see them,
and it is said of the Israelites, Deuteronomy 29. though they had seen great Signs and Miracles in the Wilderness, verse 3. yet they had not eyes to see them,
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nor eares to heare them, verse 4. Others though they doe take notice of them,
nor ears to hear them, verse 4. Others though they do take notice of them,
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yet the impression they leave behinde them, is but slight, and like a light colour not well dyed, the tincture is soone worne out, Marke 6. 25. for they considered not the miracle of the loaves,
yet the impression they leave behind them, is but slight, and like a Light colour not well died, the tincture is soon worn out, Mark 6. 25. for they considered not the miracle of the loaves,
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for the hardnesse of their hearts. for the hardness of their hearts.
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It was spoken upon occasion of their being amazed at this new miracle, Christs walking upon the water,
It was spoken upon occasion of their being amazed At this new miracle, Christ walking upon the water,
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and is as if hee had said, if yee had considered the miracle of the loaves, you would not have wondered thus at my walking on the waters:
and is as if he had said, if ye had considered the miracle of the loaves, you would not have wondered thus At my walking on the waters:
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that had made so deepe an impression on them, as it should by reason of the hardnesse of their hearts.
that had made so deep an impression on them, as it should by reason of the hardness of their hearts.
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But you shall see the case quite otherwise in the Iaylor; his aff•ightment which the earthquake and the opening of the prison dores had wrought in him, passed not away as a dreame,
But you shall see the case quite otherwise in the Jailer; his aff•ightment which the earthquake and the opening of the prison doors had wrought in him, passed not away as a dream,
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but left such an impression as brought him home. And so should all such passages worke with us:
but left such an impression as brought him home. And so should all such passages work with us:
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And that is the third direction.
And that is the third direction.
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4 Rule is not simply to goe about to resist a sin, and to turne from the evil of our ways,
4 Rule is not simply to go about to resist a since, and to turn from the evil of our ways,
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but to fil the heart with something that is better;
but to fill the heart with something that is better;
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for when lusts are mortified, the streame of our affections are not dryed up, but diverted;
for when Lustiest Are mortified, the stream of our affections Are not dried up, but diverted;
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and therefore the way is not to goe about to stop the current of a sinfull lust,
and Therefore the Way is not to go about to stop the current of a sinful lust,
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but to turne thy heart into another channell, set thy heart upon something that is better:
but to turn thy heart into Another channel, Set thy heart upon something that is better:
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Take a crabtree stocke that is sower or bitter, the onely way to sweeten it, is to put in a graft of another nature, which wil change it,
Take a Crab tree stock that is sour or bitter, the only Way to sweeten it, is to put in a grafted of Another nature, which will change it,
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and by little and little sweeten the constitution of it. But you will say, what is to be put in?
and by little and little sweeten the constitution of it. But you will say, what is to be put in?
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I answer, goe not about it as a morall man, but as a Christian, get Iustification and Sanctification.
I answer, go not about it as a moral man, but as a Christian, get Justification and Sanctification.
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It is true, it is profitable to bee much humbled for thy sinne, and you ought to bee so;
It is true, it is profitable to be much humbled for thy sin, and you ought to be so;
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yet this is not the onely way to heale it, but the heart must be strengthened with the assurance of the forgivenesse of it.
yet this is not the only Way to heal it, but the heart must be strengthened with the assurance of the forgiveness of it.
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There is a double way to get the heart turned away from sinne, the one to see the loathsomnesse of that which we turne from, the other the beauty of the contrary object wee turne to.
There is a double Way to get the heart turned away from sin, the one to see the loathsomeness of that which we turn from, the other the beauty of the contrary Object we turn to.
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Spend not all your paines about the first, but do something in the later; the more contrition the better.
Spend not all your pains about the First, but do something in the later; the more contrition the better.
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But it is not got all at once, it is more increased by assurance and hope of pardon,
But it is not god all At once, it is more increased by assurance and hope of pardon,
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when a man begins to have hope he purifies himselfe. So it is in all other exercises;
when a man begins to have hope he Purifies himself. So it is in all other exercises;
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it is hope quickens our endeavours. One that is not neare a kingdome, goes not about it:
it is hope quickens our endeavours. One that is not near a Kingdom, Goes not about it:
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but when he comes to have hopes, he begins to bestirre himself, tolle spem, & tolle conatum, therefore get and encrease the hope of the pardon of your sinnes.
but when he comes to have hope's, he begins to Bestir himself, Take spem, & Take conatum, Therefore get and increase the hope of the pardon of your Sins.
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Hence the Apostle, Rom. 15. 13. prayes, Now the God of hope fill you with al joy and peace, through believing &c. By the words following, it appeares to bee to strengthen and set them right concerning al their infirmities:
Hence the Apostle, Rom. 15. 13. prays, Now the God of hope fill you with all joy and peace, through believing etc. By the words following, it appears to be to strengthen and Set them right Concerning all their infirmities:
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and he points to this as one meanes, to be fild with joy and peace in believing;
and he points to this as one means, to be filled with joy and peace in believing;
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as if he had said, if your hearts were full of spirituall joy through faith and assurance, your hearts would be purified,
as if he had said, if your hearts were full of spiritual joy through faith and assurance, your hearts would be purified,
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and therefore faith also is said to purifie the heart; and besides, when the bloud of Christ is applyed by faith, there goes a vertue with it.
and Therefore faith also is said to purify the heart; and beside, when the blood of christ is applied by faith, there Goes a virtue with it.
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Heb. 9. 14. How much more shall the bloud of Christ, who through the eternall spirit offered up himselfe to God, purge your consciences from dead workes? And adde to this sanctification, set upon that work. Hebrew 9. 14. How much more shall the blood of christ, who through the Eternal Spirit offered up himself to God, purge your Consciences from dead works? And add to this sanctification, Set upon that work.
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Ioh. 17. Christ hath prayed, that they might be preserved from the evill of the world.John 17. christ hath prayed, that they might be preserved from the evil of the world.
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But how shal that be done? Sanctifie them through thy truth, thy word is truth, that is,
But how shall that be done? Sanctify them through thy truth, thy word is truth, that is,
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when they shall passe through this world full of evill and corruption, the way to preserve them spotlesse and untainted is, to have the heart sanctified.
when they shall pass through this world full of evil and corruption, the Way to preserve them spotless and untainted is, to have the heart sanctified.
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When the heart is well oyled with grace, the dirt of the world falls off ▪ This is an antidote against corruption.
When the heart is well oiled with grace, the dirt of the world falls off ▪ This is an antidote against corruption.
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Though in your passage, you meete with much bad aire and infection, this will preserve you.
Though in your passage, you meet with much bad air and infection, this will preserve you.
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But then how should wee bee sanctified? By truth: The more truth you get into your hearts, the more grace.
But then how should we be sanctified? By truth: The more truth you get into your hearts, the more grace.
p-acp av q-crq vmd pns12 vbi vvn? p-acp n1: dt n1 n1 pn22 vvb p-acp po22 n2, dt av-dc n1.
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Grace and Truth goes together, 1 Iohn, and came by CHRIST, who is full of both. Therefore 2 Pet. 3. ult. these two are joyned, grow in grace, and in the knowledge of Christ. By truth: Grace and Truth Goes together, 1 John, and Come by CHRIST, who is full of both. Therefore 2 Pet. 3. ult. these two Are joined, grow in grace, and in the knowledge of christ. By truth:
n1 cc n1 vvz av, crd np1, cc vvd p-acp np1, r-crq vbz j pp-f d. av crd np1 crd n1. d crd vbr vvn, vvb p-acp n1, cc p-acp dt n1 pp-f np1. p-acp n1:
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but what truth? thy word is truth. Every truth is not fit to sanctifie,
but what truth? thy word is truth. Every truth is not fit to sanctify,
cc-acp q-crq n1? po21 n1 vbz n1. d n1 vbz xx j pc-acp vvi,
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as all water will not take sope to scowre, the word is that truth that doth it.
as all water will not take soap to scour, the word is that truth that does it.
c-acp d n1 vmb xx vvi n1 pc-acp vvi, dt n1 vbz d n1 cst vdz pn31.
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Morall truths may doe many things in the soule, they may adorne it, but they cannot heale or purifie it.Moral truths may do many things in the soul, they may adorn it, but they cannot heal or purify it.
j ng1 vmb vdi d n2 p-acp dt n1, pns32 vmb vvi pn31, cc-acp pns32 vmbx vvi cc vvi pn31.
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Wash in Iordan, saith the Prophet to leaprous Naaman. There is a speciall vertue in this Iordan to heale thee of thy seprofie, that is not in the waters of Damascus. You came not to the word as to a lecture of Philosophy, but as to that which workes wonders:Wash in Iordan, Says the Prophet to leprous Naaman. There is a special virtue in this Iordan to heal thee of thy seprofie, that is not in the waters of Damascus. You Come not to the word as to a lecture of Philosophy, but as to that which works wonders:
vvb p-acp np1, vvz dt n1 p-acp j np1. pc-acp vbz dt j n1 p-acp d np1 pc-acp vvi pno21 pp-f po21 n1, cst vbz xx p-acp dt n2 pp-f np1. pn22 vvd xx p-acp dt n1 c-acp p-acp dt n1 pp-f n1, p-acp c-acp p-acp cst r-crq vvz n2:
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the power of God goes with it.
the power of God Goes with it.
dt n1 pp-f np1 vvz p-acp pn31.
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For withall marke this, that it is not the word of it self that doth it;
For withal mark this, that it is not the word of it self that does it;
p-acp av vvi d, cst pn31 vbz xx dt n1 pp-f pn31 n1 cst vdz pn31;
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it doth not work as Physicke that hath a vertue in it of its owne, but the LORD doth it by the word;
it does not work as Physic that hath a virtue in it of its own, but the LORD does it by the word;
pn31 vdz xx vvi p-acp n1 cst vhz dt n1 p-acp pn31 pp-f po31 d, cc-acp dt n1 vdz pn31 p-acp dt n1;
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and therefore CHRIST prayes to his father to sanctifie them by the word.
and Therefore CHRIST prays to his father to sanctify them by the word.
cc av np1 vvz p-acp po31 n1 pc-acp vvi pno32 p-acp dt n1.
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3479
As a man writes a letter by a pen, so the Lord sanctifies by the word.
As a man writes a Letter by a pen, so the Lord Sanctifies by the word.
p-acp dt n1 vvz dt n1 p-acp dt n1, av dt n1 vvz p-acp dt n1.
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To consecrate the heart to GOD is to sanctifie it; and divine truths alone doe consecrate the heart to God, and no other.
To consecrate the heart to GOD is to sanctify it; and divine truths alone do consecrate the heart to God, and no other.
p-acp vvi dt n1 p-acp np1 vbz pc-acp vvi pn31; cc j-jn n2 av-j vdb vvi dt n1 p-acp np1, cc dx n-jn.
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Let us therefore get much grace and truth into our hearts, assurance of justification and joy in the Holy Ghost, that by tasting of better the heart may be taken off from the pleasures of sinfull wayes;
Let us Therefore get much grace and truth into our hearts, assurance of justification and joy in the Holy Ghost, that by tasting of better the heart may be taken off from the pleasures of sinful ways;
vvb pno12 av vvi d n1 cc n1 p-acp po12 n2, n1 pp-f n1 cc vvb p-acp dt j n1, cst p-acp vvg pp-f j dt n1 vmb vbi vvn a-acp p-acp dt n2 pp-f j n2;
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sound joy will swallow up all other joyes, the joyes of sin. Stirre up those graces that are in thee:
found joy will swallow up all other Joys, the Joys of since. Stir up those graces that Are in thee:
j n1 vmb vvi a-acp d j-jn n2, dt n2 pp-f n1. vvb a-acp d n2 cst vbr p-acp pno21:
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for when wee exhort you to goe to God to helpe you, our meaning is not, that you should leave all the worke:
for when we exhort you to go to God to help you, our meaning is not, that you should leave all the work:
c-acp c-crq pns12 vvb pn22 pc-acp vvi p-acp np1 pc-acp vvi pn22, po12 n1 vbz xx, cst pn22 vmd vvi d dt n1:
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some labour is required of thee. I speake to those who have some beginnings of grace:
Some labour is required of thee. I speak to those who have Some beginnings of grace:
d n1 vbz vvn pp-f pno21. pns11 vvb p-acp d r-crq vhb d n2 pp-f n1:
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you must stir up those graces GOD hath given you.
you must stir up those graces GOD hath given you.
pn22 vmb vvi a-acp d n2 np1 vhz vvn pn22.
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3486
Hence Saint Paul sayes, 1 Tim. 4. 15. neglect not the gift that was given thee,
Hence Saint Paul Says, 1 Tim. 4. 15. neglect not the gift that was given thee,
av n1 np1 vvz, crd np1 crd crd n1 xx dt n1 cst vbds vvn pno21,
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3487
as if hee had said, Timothy, thou maiest doe much, if thou consider what ability thou hast received; so much spirit; so much liberty;
as if he had said, Timothy, thou Mayest do much, if thou Consider what ability thou hast received; so much Spirit; so much liberty;
c-acp cs pns31 vhd vvn, np1, pns21 vm2 vdi d, cs pns21 vvb r-crq n1 pns21 vh2 vvn; av d n1; av d n1;
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3488
so much regeneration, so much free will to good.
so much regeneration, so much free will to good.
av d n1, av d j n1 p-acp j.
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3489
So he sayes to the Church of Philadelphia, Thou hast a little strength, it is a Talent, therefore use it.
So he Says to the Church of Philadelphia, Thou hast a little strength, it is a Talon, Therefore use it.
av pns31 vvz p-acp dt n1 pp-f np1, pns21 vh2 dt j n1, pn31 vbz dt n1, av vvb pn31.
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3490
Therfore also he sayes in Iude 20. build up your selves, and cleanse your selves, and many the like.
Therefore also he Says in Iude 20. built up your selves, and cleanse your selves, and many the like.
av av pns31 vvz p-acp np1 crd vvb a-acp po22 n2, cc vvb po22 n2, cc d dt j.
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3491
But you will say, how can wee doe this, seeing it is the LORD that workes in us the will and the deed, and wee can doe nothing without the Spirit?
But you will say, how can we do this, seeing it is the LORD that works in us the will and the deed, and we can do nothing without the Spirit?
p-acp pn22 vmb vvi, q-crq vmb pns12 vdi d, vvg pn31 vbz dt n1 cst n2 p-acp pno12 dt n1 cc dt n1, cc pns12 vmb vdi pix p-acp dt n1?
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3492
Though the Spirit doth it, yet we, in this worke are to bee agents also. Rom. 8. 13. If you through the Spirit mortifie the deeds of the flesh;
Though the Spirit does it, yet we, in this work Are to be agents also. Rom. 8. 13. If you through the Spirit mortify the Deeds of the Flesh;
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3493
as if hee had said, though you do it by the Spirit, yet do you go about it.
as if he had said, though you do it by the Spirit, yet do you go about it.
c-acp cs pns31 vhd vvn, cs pn22 vdb pn31 p-acp dt n1, av vdb pn22 vvi p-acp pn31.
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3494
We may do something to draw the Spirit nigher us;
We may do something to draw the Spirit nigher us;
pns12 vmb vdi pi pc-acp vvi dt n1 av-jc pno12;
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3495
as we may doe something to grieve the Spirit, and to smoke him out of the house, so to please the Spirit;
as we may do something to grieve the Spirit, and to smoke him out of the house, so to please the Spirit;
c-acp pns12 vmb vdi pi pc-acp vvi dt n1, cc pc-acp vvi pno31 av pp-f dt n1, av pc-acp vvi dt n1;
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3496
as wee intend the flame of the Spiritby pure thoughts, so we put him out by foggy thoughts.
as we intend the flame of the Spiritby pure thoughts, so we put him out by foggy thoughts.
c-acp pns12 vvb dt n1 pp-f dt np1 j n2, av pns12 vvd pno31 av p-acp j n2.
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3497
But you will aske, what it is to stirre up our graces?
But you will ask, what it is to stir up our graces?
p-acp pn22 vmb vvi, r-crq pn31 vbz pc-acp vvi a-acp po12 n2?
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470
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3498
Stirre up thy light, examine thy selfe of thy evill wayes, endeavour to see them clearely,
Stir up thy Light, examine thy self of thy evil ways, endeavour to see them clearly,
vvb a-acp po21 n1, vvb po21 n1 pp-f po21 j-jn n2, vvb pc-acp vvi pno32 av-j,
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471
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3499
and confesse them, for that is the way to forsake them, Prov. 28. 13. and despise none of them:
and confess them, for that is the Way to forsake them, Curae 28. 13. and despise none of them:
cc vvi pno32, c-acp d vbz dt n1 pc-acp vvi pno32, np1 crd crd cc vvb pix pp-f pno32:
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3500
with that light thou hast, examine every thing what ever thou hast, the least doubt, search it out to the full.
with that Light thou hast, examine every thing what ever thou hast, the least doubt, search it out to the full.
p-acp d n1 pns21 vh2, vvb d n1 r-crq av pns21 vh2, dt ds n1, vvb pn31 av p-acp dt j.
(13) doctrine (DIV2)
471
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3501
This idle speech, this jollity and vanity of conversation how little soever it seemes, as dalliance in thy thoughts and eyes, overly performance of duties.
This idle speech, this jollity and vanity of Conversation how little soever it seems, as dalliance in thy thoughts and eyes, overly performance of duties.
d j n1, d n1 cc n1 pp-f n1 c-crq j av pn31 vvz, c-acp n1 p-acp po21 n2 cc n2, av-j n1 pp-f n2.
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3502
Vse that light further to get reason against thy sinne. This is to consider a mans wayes as David did, to ponder the reasons.
Use that Light further to get reason against thy sin. This is to Consider a men ways as David did, to ponder the Reasons.
vvb d n1 av-jc pc-acp vvi n1 p-acp po21 n1. d vbz pc-acp vvi dt ng1 n2 p-acp np1 vdd, pc-acp vvi dt n2.
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3503
Let a man take paines with his heart from day to day, and consider what reasons there are by which a mans heart may be taken off from his sin? as against unlawfull gain, to thinke it but as stealing custome, whereby a man forfeits all the rest;
Let a man take pains with his heart from day to day, and Consider what Reasons there Are by which a men heart may be taken off from his since? as against unlawful gain, to think it but as stealing custom, whereby a man forfeits all the rest;
vvb dt n1 vvb n2 p-acp po31 n1 p-acp n1 p-acp n1, cc vvb r-crq n2 a-acp vbr p-acp r-crq dt ng1 n1 vmb vbi vvn a-acp p-acp po31 n1? c-acp p-acp j n1, pc-acp vvi pn31 p-acp c-acp vvg n1, c-crq dt n1 vvz d dt n1;
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3504
that what is unlawfully gotten, is as the coale that was carried in by the Eagle into her nest with a peece of broyled flesh, which consumed her nest, young, and her selfe;
that what is unlawfully got, is as the coal that was carried in by the Eagl into her nest with a piece of broiled Flesh, which consumed her nest, young, and her self;
cst r-crq vbz av-j vvn, vbz p-acp dt n1 cst vbds vvn p-acp p-acp dt n1 p-acp po31 n1 p-acp dt n1 pp-f vvn n1, r-crq vvd po31 n1, j, cc po31 n1;
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3505
and all treaties of infirmities, that what is unlawfully gotten is as a coale carried in by the Eagle into her nest,
and all treaties of infirmities, that what is unlawfully got is as a coal carried in by the Eagl into her nest,
cc d n2 pp-f n2, cst r-crq vbz av-j vvn vbz p-acp dt n1 vvd p-acp p-acp dt n1 p-acp po31 n1,
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472
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3506
and the flesh among the rest to consume all and thy nest. Had not Ahab better have bee•e without his Vineyard? if pleasure;
and the Flesh among the rest to consume all and thy nest. Had not Ahab better have bee•e without his Vineyard? if pleasure;
cc dt n1 p-acp dt n1 pc-acp vvi d cc po21 n1. vhd xx np1 j vhb vvn p-acp po31 n1? cs n1;
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3507
consider how it is but for a season, and what bitternesse it will bring in the end,
Consider how it is but for a season, and what bitterness it will bring in the end,
vvb c-crq pn31 vbz p-acp p-acp dt n1, cc r-crq n1 pn31 vmb vvi p-acp dt n1,
(13) doctrine (DIV2)
472
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3508
and lose the joy which by farre exceeds it:
and loose the joy which by Far exceeds it:
cc vvi dt n1 r-crq p-acp av-j vvz pn31:
(13) doctrine (DIV2)
472
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3509
if matter of vaine-glory, that all thy paines taken is lost, for it will bee all thy reward. When thou hast done this;
if matter of vainglory, that all thy pains taken is lost, for it will be all thy reward. When thou hast done this;
cs n1 pp-f n1, cst d po21 n2 vvn vbz vvn, c-acp pn31 vmb vbi d po21 n1. c-crq pns21 vh2 vdn d;
(13) doctrine (DIV2)
472
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3510
adde a third, namely exercise, to overcome it: as Saint Paul sayes to Timothy, exercise thy selfe to godlinesse.
add a third, namely exercise, to overcome it: as Saint Paul Says to Timothy, exercise thy self to godliness.
vvb dt ord, av vvi, pc-acp vvi pn31: c-acp n1 np1 vvz p-acp np1, vvb po21 n1 p-acp n1.
(13) doctrine (DIV2)
473
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3511
Thinke of these things, 1 Tim. 4. 15. if thy failing bee in good, accustome thy selfe to the duty;
Think of these things, 1 Tim. 4. 15. if thy failing bee in good, accustom thy self to the duty;
vvb pp-f d n2, crd np1 crd crd cs po21 j-vvg n1 p-acp j, vvb po21 n1 p-acp dt n1;
(13) doctrine (DIV2)
473
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3512
if in bad, disuse it, and that will exceedingly helpe thee.
if in bad, disuse it, and that will exceedingly help thee.
cs p-acp j, n1 pn31, cc d n1 av-vvg vvb pno21.
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473
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3513
A Child that could not want the teat for an houre or two, yet being disused and weaned a while, seeks not after it:
A Child that could not want the teat for an hour or two, yet being disused and weaned a while, seeks not After it:
dt n1 cst vmd xx vvi dt n1 p-acp dt n1 cc crd, av vbg vvn cc vvn dt n1, vvz xx p-acp pn31:
(13) doctrine (DIV2)
473
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3514
and doe this against your bosome sin;
and do this against your bosom since;
cc vdb d p-acp po22 n1 n1;
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473
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3515
that sinne that hangs on thee more then the rest, single out, and doe thus to it,
that sin that hangs on thee more then the rest, single out, and do thus to it,
cst n1 cst vvz p-acp pno21 av-dc cs dt n1, vvb av, cc vdb av p-acp pn31,
(13) doctrine (DIV2)
473
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3516
as David, Psal. 18. kept himself from his iniquity. Lastly, observe the manner of their growing upon you, and how they fight for themselves.
as David, Psalm 18. kept himself from his iniquity. Lastly, observe the manner of their growing upon you, and how they fight for themselves.
c-acp np1, np1 crd vvn px31 p-acp po31 n1. ord, vvb dt n1 pp-f po32 j-vvg p-acp pn22, cc c-crq pns32 vvb p-acp px32.
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473
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3517
The lusts that are in us are warring lusts, as I told you out of Rom. 7. and so Saint Iames tells us:
The Lustiest that Are in us Are warring Lustiest, as I told you out of Rom. 7. and so Saint James tells us:
dt n2 cst vbr p-acp pno12 vbr j-vvg n2, c-acp pns11 vvd pn22 av pp-f np1 crd cc av n1 np1 vvz pno12:
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3518
and so in Saint Peter, they have a method in fighting, which observing, you may learne to resist and prevent them.
and so in Saint Peter, they have a method in fighting, which observing, you may Learn to resist and prevent them.
cc av p-acp n1 np1, pns32 vhb dt n1 p-acp vvg, r-crq vvg, pn22 vmb vvi pc-acp vvi cc vvi pno32.
(13) doctrine (DIV2)
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3519
Observe, when any affection goes beyond the bounds Christ hath set it, that then it begins to war and rebell, even as subjects do;
Observe, when any affection Goes beyond the bounds christ hath Set it, that then it begins to war and rebel, even as subject's do;
vvb, c-crq d n1 vvz p-acp dt n2 np1 vhz vvn pn31, cst cs pn31 vvz p-acp n1 cc vvi, av c-acp n2-jn vdb;
(13) doctrine (DIV2)
475
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3520
when they breake their Soveraignes lawes, they begin to rebell:
when they break their Sovereigns laws, they begin to rebel:
c-crq pns32 vvb po32 n2-jn n2, pns32 vvb pc-acp vvi:
(13) doctrine (DIV2)
475
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3521
so when Rachel would needs have children, and nothing would content her else, it was a warring lust.
so when Rachel would needs have children, and nothing would content her Else, it was a warring lust.
av c-crq np1 vmd av vhi n2, cc pix vmd vvi pno31 av, pn31 vbds dt j-vvg n1.
(13) doctrine (DIV2)
475
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3522
Observe the manner how they fight for themselves: the wiles they have in warring:
Observe the manner how they fight for themselves: the wiles they have in warring:
vvb dt n1 c-crq pns32 vvb p-acp px32: dt n2 pns32 vhb p-acp j-vvg:
(13) doctrine (DIV2)
476
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3523
they en deavour to possesse the ports, the senses, suffering no good if they can to be brought in, that may oppose them,
they en deavour to possess the ports, the Senses, suffering no good if they can to be brought in, that may oppose them,
pns32 fw-fr vvi pc-acp vvi dt n2, dt n2, vvg dx j cs pns32 vmb pc-acp vbi vvn p-acp, cst vmb vvi pno32,
(13) doctrine (DIV2)
476
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3524
and drawing in by them what may feed and strengthen them, such objects as may give supply.
and drawing in by them what may feed and strengthen them, such objects as may give supply.
cc vvg p-acp p-acp pno32 r-crq vmb vvi cc vvi pno32, d n2 c-acp vmb vvi n1.
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476
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3525
For when the heart within is full of adultery; the eyes is so also.
For when the heart within is full of adultery; the eyes is so also.
p-acp c-crq dt n1 a-acp vbz j pp-f n1; dt n2 vbz av av.
(13) doctrine (DIV2)
476
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3526
They take also away the supply from the contrary side, causing us to neglect prayer and reading,
They take also away the supply from the contrary side, causing us to neglect prayer and reading,
pns32 vvb av av dt n1 p-acp dt j-jn n1, vvg pno12 pc-acp vvi n1 cc n-vvg,
(13) doctrine (DIV2)
476
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3527
and such holy duties, as the Philistims disarmed the Israelites, and would let them have no Smith.
and such holy duties, as the philistines disarmed the Israelites, and would let them have no Smith.
cc d j n2, c-acp dt njp2 vvd dt np2, cc vmd vvi pno32 vhb dx n1.
(13) doctrine (DIV2)
476
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3528
They draw men out with traines from their forts, till they have led them into an Ambush,
They draw men out with trains from their forts, till they have led them into an Ambush,
pns32 vvb n2 av p-acp n2 p-acp po32 n2, c-acp pns32 vhb vvn pno32 p-acp dt n1,
(13) doctrine (DIV2)
477
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3529
as Ioshua drew the men of Ai from their Towne, and as the fishers drive the fishes out of their corners, where they are safe,
as Ioshua drew the men of Ai from their Town, and as the Fishers drive the Fish out of their corners, where they Are safe,
c-acp np1 vvd dt n2 pp-f fw-fr p-acp po32 n1, cc p-acp dt n2 vvb dt n2 av pp-f po32 n2, c-crq pns32 vbr j,
(13) doctrine (DIV2)
477
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3530
and when they are wandring in the river, take them in their nets;
and when they Are wandering in the river, take them in their nets;
cc c-crq pns32 vbr vvg p-acp dt n1, vvb pno32 p-acp po32 n2;
(13) doctrine (DIV2)
477
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3531
so doe lusts draw out from the rocke of our salvation, from our resolutions, the ordinances,
so do Lustiest draw out from the rock of our salvation, from our resolutions, the ordinances,
av vdb n2 vvi av p-acp dt n1 pp-f po12 n1, p-acp po12 n2, dt n2,
(13) doctrine (DIV2)
477
Page 251
3532
and our callings, and then surprize us. They leade us into ambush by little and little;
and our callings, and then surprise us. They lead us into ambush by little and little;
cc po12 n2, cc av vvi pno12. pns32 vvb pno12 p-acp n1 p-acp j cc j;
(13) doctrine (DIV2)
477
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3533
As Peter was drawne to deny his Master by degrees. They will also come upon us at first but with light skirmishes.
As Peter was drawn to deny his Master by Degrees. They will also come upon us At First but with Light Skirmishes.
c-acp np1 vbds vvn pc-acp vvi po31 n1 p-acp n2. pns32 vmb av vvi p-acp pno12 p-acp ord p-acp p-acp j n2.
(13) doctrine (DIV2)
477
Page 251
3534
Lust commeth not upon us with inticement and onsets, to great sins at first:
Lust comes not upon us with enticement and onsets, to great Sins At First:
n1 vvz xx p-acp pno12 p-acp n1 cc n2, p-acp j n2 p-acp ord:
(13) doctrine (DIV2)
477
Page 251
3535
and wee making account of little, and so being negligent, it comes upon us with the maine battaile.
and we making account of little, and so being negligent, it comes upon us with the main battle.
cc pns12 vvg vvb pp-f j, cc av vbg j, pn31 vvz p-acp pno12 p-acp dt j n1.
(13) doctrine (DIV2)
477
Page 251
3536
David lookes but upon Bathsheba at first, and then is drawne to speech with her, and then to folly.David looks but upon Bathsheba At First, and then is drawn to speech with her, and then to folly.
np1 vvz cc-acp p-acp np1 p-acp ord, cc av vbz vvn p-acp n1 p-acp pno31, cc av p-acp n1.
(13) doctrine (DIV2)
477
Page 251
3537
Therefore observe this, that you may be skilfull in warre, as the Athenians by reason of their neighbour enemies;
Therefore observe this, that you may be skilful in war, as the Athenians by reason of their neighbour enemies;
av vvb d, cst pn22 vmb vbi j p-acp n1, c-acp dt njp2 p-acp n1 pp-f po32 n1 n2;
(13) doctrine (DIV2)
477
Page 251
3538
and having observed this to be their manner to deale thus subtilly, as Saul said of David looke about thee,
and having observed this to be their manner to deal thus subtly, as Saul said of David look about thee,
cc vhg vvn d pc-acp vbi po32 n1 pc-acp vvi av av-j, c-acp np1 vvd pp-f np1 vvb p-acp pno21,
(13) doctrine (DIV2)
477
Page 251
3539
and take Saint Peters counsell, abstaine from them;
and take Saint Peter's counsel, abstain from them;
cc vvb n1 npg1 n1, vvb p-acp pno32;
(13) doctrine (DIV2)
477
Page 251
3540
when once an affection growes violent, meddle not with it, have nothing to doe with it;
when once an affection grows violent, meddle not with it, have nothing to do with it;
c-crq a-acp dt n1 vvz j, vvb xx p-acp pn31, vhb pix pc-acp vdi p-acp pn31;
(13) doctrine (DIV2)
477
Page 251
3541
if thou dost, thou admittest an enemy into thy soule, that will betray it:
if thou dost, thou admittest an enemy into thy soul, that will betray it:
cs pns21 vd2, pns21 vv2 dt n1 p-acp po21 n1, cst vmb vvi pn31:
(13) doctrine (DIV2)
477
Page 251
3542
as David when hee had such a desire to the water the Souldiers fetcht him, he would not drink it,
as David when he had such a desire to the water the Soldiers fetched him, he would not drink it,
c-acp np1 c-crq pns31 vhd d dt n1 p-acp dt n1 dt n2 vvd pno31, pns31 vmd xx vvi pn31,
(13) doctrine (DIV2)
477
Page 251
3543
but powred it out upon the ground: but poured it out upon the ground:
cc-acp vvd pn31 av p-acp dt n1:
(13) doctrine (DIV2)
477
Page 251
3544
so if once thy mind be set upon such a sport, or company, if affections once exceede their measure, meddle not with them.
so if once thy mind be Set upon such a sport, or company, if affections once exceed their measure, meddle not with them.
av cs a-acp po21 n1 vbi vvn p-acp d dt n1, cc n1, cs n2 c-acp vvb po32 n1, vvb xx p-acp pno32.
(13) doctrine (DIV2)
477
Page 251
3545
And then stand upon thy watch also;
And then stand upon thy watch also;
cc av vvb p-acp po21 n1 av;
(13) doctrine (DIV2)
478
Page 252
3546
for though thou hast armour on, yet if thou watchest not, it will doe thee no good:
for though thou hast armour on, yet if thou watchest not, it will do thee no good:
c-acp cs pns21 vh2 n1 a-acp, av cs pns21 vv2 xx, pn31 vmb vdi pno21 dx j:
(13) doctrine (DIV2)
478
Page 252
3547
as Saul though hee was armed, yet being asleep, David came and tooke his Speare away;
as Saul though he was armed, yet being asleep, David Come and took his Spear away;
c-acp np1 cs pns31 vbds vvn, av vbg j, np1 vvd cc vvd po31 n1 av;
(13) doctrine (DIV2)
478
Page 252
3548
therefore be sober and watch, and that thou mayest not fall asleepe, keepe thy selfe sober,
Therefore be Sobrium and watch, and that thou Mayest not fallen asleep, keep thy self Sobrium,
av vbb j cc n1, cc cst pns21 vm2 xx vvi j, vvb po21 n1 j,
(13) doctrine (DIV2)
478
Page 252
3549
and endeavour to weaken that law in thy mem bers that fights against you, by doing something.
and endeavour to weaken that law in thy man bers that fights against you, by doing something.
cc vvb pc-acp vvi d n1 p-acp po21 n1 zz cst vvz p-acp pn22, p-acp vdg pi.
(13) doctrine (DIV2)
478
Page 252
3550
A law not execured is antiquated, and weakened, and weares out, and custome strengthens a law;
A law not execured is antiquated, and weakened, and wears out, and custom strengthens a law;
dt n1 xx vvn vbz vvn, cc vvn, cc vvz av, cc n1 vvz dt n1;
(13) doctrine (DIV2)
478
Page 252
3551
the lesse obedience you yield to these lusts, the more you weaken them:
the less Obedience you yield to these Lustiest, the more you weaken them:
dt av-dc n1 pn22 vvb p-acp d n2, dt av-dc pn22 vvi pno32:
(13) doctrine (DIV2)
478
Page 252
3552
when these lusts would have thee omit such a duty, if thou yieldest to it, thou strengthenest it; if not, thou weakenest it.
when these Lustiest would have thee omit such a duty, if thou yieldest to it, thou strengthenest it; if not, thou weakenest it.
c-crq d n2 vmd vhi pno21 vvb d dt n1, cs pns21 vv2 p-acp pn31, pns21 vv2 pn31; cs xx, pns21 vv2 pn31.
(13) doctrine (DIV2)
478
Page 252
3553
And againe, a law is weakened when it is not cared for: care not for their threats;
And again, a law is weakened when it is not cared for: care not for their Treats;
cc av, dt n1 vbz vvn c-crq pn31 vbz xx vvn c-acp: vvb xx p-acp po32 n2;
(13) doctrine (DIV2)
479
Page 252
3554
and when the threatnings of a law are contemned, they lose their force. If sinne tell thee thou wilt lose such a friend, incurre such dangers, care not;
and when the threatenings of a law Are contemned, they loose their force. If sin tell thee thou wilt loose such a friend, incur such dangers, care not;
cc c-crq dt n2-vvg pp-f dt n1 vbr vvn, pns32 vvb po32 n1. cs n1 vvb pno21 pns21 vm2 vvi d dt n1, vvi d n2, vvb xx;
(13) doctrine (DIV2)
479
Page 252
3555
and that weakens the force of it.
and that weakens the force of it.
cc d vvz dt n1 pp-f pn31.
(13) doctrine (DIV2)
479
Page 252
3556
And if thou canst not doe it by reason, doe it by force, by a strong resolution;
And if thou Canst not do it by reason, do it by force, by a strong resolution;
cc cs pns21 vm2 xx vdi pn31 p-acp n1, vdb pn31 p-acp n1, p-acp dt j n1;
(13) doctrine (DIV2)
480
Page 252
3557
resistenda sunt, non subtilitate, sed impetu. Overcome the desires of sinne by a contrary resolution. And I will be mercifull to their sinnes, &c. THese that follow here are the particular instances wherein hee would especially heare their prayers.resistenda sunt, non subtilitate, sed impetu. Overcome the Desires of sin by a contrary resolution. And I will be merciful to their Sins, etc. THese that follow Here Are the particular instances wherein he would especially hear their Prayers.
fw-la fw-la, fw-la fw-la, fw-la fw-la. vvn dt n2 pp-f n1 p-acp dt j-jn n1. cc pns11 vmb vbi j p-acp po32 n2, av d cst vvb av vbr dt j n2 c-crq pns31 vmd av-j vvi po32 n2.
(13) doctrine (DIV2)
480
Page 252
3558
If they humble themselves and pray, whatsoever their sinnes are, God will be mercifull unto them.
If they humble themselves and pray, whatsoever their Sins Are, God will be merciful unto them.
cs pns32 vvb px32 cc vvb, r-crq po32 n2 vbr, np1 vmb vbi j p-acp pno32.
(13) doctrine (DIV2)
482
Page 251
3559
Now the reasons why he sayes he will be mercifull to their sinnes (for so according to the former translation I rather reade it.)
Now the Reasons why he Says he will be merciful to their Sins (for so according to the former Translation I rather read it.)
av dt n2 c-crq pns31 vvz pns31 vmb vbi j p-acp po32 n2 (c-acp av vvg p-acp dt j n1 pns11 av-c vvb pn31.)
(13) doctrine (DIV2)
483
Page 251
3560
That the Lord hereby might take away all objections: for some might say, their sins were exceeding great and many, and many times reiterated;
That the Lord hereby might take away all objections: for Some might say, their Sins were exceeding great and many, and many times reiterated;
cst dt n1 av vmd vvi av d n2: p-acp d vmd vvi, po32 n2 vbdr vvg j cc d, cc d n2 j;
(13) doctrine (DIV2)
484
Page 251
3561
why but all these are but fit objects for mercy, wch triumphs over them all, as a mighty Sea swallowes them up as mole hills.
why but all these Are but fit objects for mercy, which Triumphos over them all, as a mighty Sea Swallows them up as mole hills.
c-crq p-acp d d vbr p-acp j n2 p-acp n1, r-crq vvz p-acp pno32 d, c-acp dt j n1 n2 pno32 p-acp p-acp n1 n2.
(13) doctrine (DIV2)
484
Page 251
3562
To take away that conceit, that all their humbling themselves, and prayers, and new obedience here required, is not required as a condigne satisfaction for their sins:
To take away that conceit, that all their humbling themselves, and Prayers, and new Obedience Here required, is not required as a condign satisfaction for their Sins:
pc-acp vvi av d n1, cst d po32 vvg px32, cc n2, cc j n1 av vvn, vbz xx vvn p-acp dt j n1 p-acp po32 n2:
(13) doctrine (DIV2)
485
Page 251
3563
no saith the Lord, I will doe it meerely out of mercy; though not without these, yet not for these.
no Says the Lord, I will do it merely out of mercy; though not without these, yet not for these.
av-dx vvz dt n1, pns11 vmb vdi pn31 av-j av pp-f n1; cs xx p-acp d, av xx p-acp d.
(13) doctrine (DIV2)
485
Page 251
3564
There is a secret popery to thinke something must be given, some satisfaction must be made,
There is a secret popery to think something must be given, Some satisfaction must be made,
pc-acp vbz dt j-jn n1 pc-acp vvi pi vmb vbi vvn, d n1 vmb vbi vvn,
(13) doctrine (DIV2)
485
Page 251
3565
as if God else would not forgive, unlesse they satisfie for themselves, &c. and so ballance their sins.
as if God Else would not forgive, unless they satisfy for themselves, etc. and so balance their Sins.
c-acp cs np1 av vmd xx vvi, cs pns32 vvb p-acp px32, av cc av vvb po32 n2.
(13) doctrine (DIV2)
485
Page 251
3566
No, it is meere mercy, free forgivenesse.
No, it is mere mercy, free forgiveness.
uh-dx, pn31 vbz j n1, j n1.
(13) doctrine (DIV2)
485
Page 251
3567
To set an high price upon this gift, the pardon of sinne, I will be mercifull and forgive them.
To Set an high price upon this gift, the pardon of sin, I will be merciful and forgive them.
pc-acp vvi dt j n1 p-acp d n1, dt n1 pp-f n1, pns11 vmb vbi j cc vvb pno32.
(13) doctrine (DIV2)
486
Page 254
3568
As if he had said, remember, that you are worthy to be destroyed, and not able to pay the least farthing.
As if he had said, Remember, that you Are worthy to be destroyed, and not able to pay the least farthing.
c-acp cs pns31 vhd vvn, vvb, cst pn22 vbr j pc-acp vbi vvn, cc xx j pc-acp vvi dt ds n1.
(13) doctrine (DIV2)
486
Page 254
3569
But it is of my meere pitty, that thou art forgiven.
But it is of my mere pity, that thou art forgiven.
p-acp pn31 vbz pp-f po11 j n1, cst pns21 vb2r vvn.
(13) doctrine (DIV2)
486
Page 254
3570
So that the matter we have in hand, is a gracious promise of mercy and forgivenesse, which of all points else I fall most willingly upon, which will make men come in,
So that the matter we have in hand, is a gracious promise of mercy and forgiveness, which of all points Else I fallen most willingly upon, which will make men come in,
av cst dt n1 pns12 vhb p-acp n1, vbz dt j n1 pp-f n1 cc n1, r-crq pp-f d n2 av pns11 vvb av-ds av-j p-acp, r-crq vmb vvi n2 vvb p-acp,
(13) doctrine (DIV2)
486
Page 254
3571
if any thing will doe it. It is the proclamation of pardon, that must bring in pirates;
if any thing will do it. It is the proclamation of pardon, that must bring in pirates;
cs d n1 vmb vdi pn31. pn31 vbz dt n1 pp-f n1, cst vmb vvi p-acp n2;
(13) doctrine (DIV2)
486
Page 254
3572
when as the proclamation of rebellion drives them away. Men are more easily overcome with kindnesse then with threats;
when as the proclamation of rebellion drives them away. Men Are more Easily overcome with kindness then with Treats;
c-crq c-acp dt n1 pp-f n1 vvz pno32 av. n2 vbr av-dc av-j vvn p-acp n1 av p-acp n2;
(13) doctrine (DIV2)
486
Page 254
3573
it is the Gospell melts and maketh men vile in their owne eyes.
it is the Gospel melts and makes men vile in their own eyes.
pn31 vbz dt n1 vvz cc vvz n2 j p-acp po32 d n2.
(13) doctrine (DIV2)
486
Page 254
3574
But then some will say, that it is not necessary, that the preaching of the Law should goe before, if the Gospell doth it.
But then Some will say, that it is not necessary, that the preaching of the Law should go before, if the Gospel does it.
p-acp av d vmb vvi, cst pn31 vbz xx j, cst dt vvg pp-f dt n1 vmd vvi a-acp, cs dt n1 vdz pn31.
(13) doctrine (DIV2)
487
Page 254
3575
Yes, the preaching of the Law is notwithstanding as a preparative.
Yes, the preaching of the Law is notwithstanding as a preparative.
uh, dt vvg pp-f dt n1 vbz a-acp p-acp dt n1.
(13) doctrine (DIV2)
488
Page 254
3576
In all that are brought up in the Church, there is some knowledge in the Law that praecedes,
In all that Are brought up in the Church, there is Some knowledge in the Law that precedes,
p-acp d cst vbr vvn a-acp p-acp dt n1, pc-acp vbz d n1 p-acp dt n1 cst vvz,
(13) doctrine (DIV2)
488
Page 254
3577
but it is the Gospell that softneth the heart first;
but it is the Gospel that softeneth the heart First;
cc-acp pn31 vbz dt n1 cst vvz dt n1 ord;
(13) doctrine (DIV2)
488
Page 254
3578
as ice is broken in peeces with hot water as well as with hammers, so is the heart with the Gospel,
as ice is broken in Pieces with hight water as well as with hammers, so is the heart with the Gospel,
c-acp n1 vbz vvn p-acp n2 p-acp j n1 c-acp av c-acp p-acp n2, av vbz dt n1 p-acp dt n1,
(13) doctrine (DIV2)
488
Page 254
3579
as well as with the hammer of the Law, and indeed maketh that knowledge of the Law that proceeded to bee operative, and sets it a worke:
as well as with the hammer of the Law, and indeed makes that knowledge of the Law that proceeded to be operative, and sets it a work:
c-acp av c-acp p-acp dt n1 pp-f dt n1, cc av vvz d n1 pp-f dt n1 cst vvd pc-acp vbi j-jn, cc vvz pn31 dt n1:
(13) doctrine (DIV2)
488
Page 254
3580
so as the Law in its true working cannot bee without the Gospell, nor the Gospell without the Law:
so as the Law in its true working cannot be without the Gospel, nor the Gospel without the Law:
av c-acp dt n1 p-acp po31 j n-vvg vmbx vbi p-acp dt n1, ccx dt n1 p-acp dt n1:
(13) doctrine (DIV2)
488
Page 254
3581
so as to a perfect worke of the Gospell the knowledge of the Law must precede.
so as to a perfect work of the Gospel the knowledge of the Law must precede.
av c-acp p-acp dt j n1 pp-f dt n1 dt n1 pp-f dt n1 vmb vvi.
(13) doctrine (DIV2)
488
Page 254
3582
Whatsoever a mans sinnes are, if hee be truly humbled for them and forsake them, they shall bee forgiven him. Whatsoever a men Sins Are, if he be truly humbled for them and forsake them, they shall be forgiven him.
r-crq dt ng1 n2 vbr, cs pns31 vbb av-j vvn p-acp pno32 cc vvi pno32, pns32 vmb vbi vvn pno31.
(14) doctrine (DIV2)
489
Page 254
3583
This is the maine point you may observe by the way, that the Gospell was as fully preached to the Iewes, as to us.
This is the main point you may observe by the Way, that the Gospel was as Fully preached to the Iewes, as to us.
d vbz dt j n1 pn22 vmb vvi p-acp dt n1, cst dt n1 vbds c-acp av-j vvn p-acp dt np2, a-acp p-acp pno12.
(14) doctrine (DIV2)
490
Page 255
3584
So you see it was here, they had the same way of being saved, that we have,
So you see it was Here, they had the same Way of being saved, that we have,
av pn22 vvb pn31 vbds av, pns32 vhd dt d n1 pp-f vbg vvn, cst pns12 vhb,
(14) doctrine (DIV2)
490
Page 255
3585
as great mercy promised and dispensed.
as great mercy promised and dispensed.
c-acp j n1 vvn cc vvn.
(14) doctrine (DIV2)
490
Page 255
3586
Onely these great mysteries of the Gospell wherin grace and mercy is displayed, were not opened so to them as unto us;
Only these great Mysteres of the Gospel wherein grace and mercy is displayed, were not opened so to them as unto us;
j d j n2 pp-f dt n1 c-crq n1 cc n1 vbz vvn, vbdr xx vvn av p-acp pno32 c-acp p-acp pno12;
(14) doctrine (DIV2)
490
Page 255
3587
they had the promises of forgivenesse as fully and clearely, but knew not the grounds of them;
they had the promises of forgiveness as Fully and clearly, but knew not the grounds of them;
pns32 vhd dt n2 pp-f n1 c-acp av-j cc av-j, cc-acp vvd xx dt n2 pp-f pno32;
(14) doctrine (DIV2)
490
Page 255
3588
as Christs incarnation, death, and resurrection, as wee doe; nor those glorious priviledges in particular wch wee have by Christ.
as Christ incarnation, death, and resurrection, as we do; nor those glorious privileges in particular which we have by christ.
c-acp npg1 n1, n1, cc n1, c-acp pns12 vdb; ccx d j n2 p-acp j r-crq pns12 vhb p-acp np1.
(14) doctrine (DIV2)
490
Page 255
3589
For the proofe of the maine point, take that one place to make it good to you, Esay 1. 18. Come now,
For the proof of the main point, take that one place to make it good to you, Isaiah 1. 18. Come now,
p-acp dt n1 pp-f dt j n1, vvb d crd n1 pc-acp vvi pn31 j p-acp pn22, np1 crd crd np1 av,
(14) doctrine (DIV2)
490
Page 255
3590
and let us reason together, saith the LORD: though your sinnes bee as scarlet, they shall be white as snow;
and let us reason together, Says the LORD: though your Sins be as scarlet, they shall be white as snow;
cc vvb pno12 vvi av, vvz dt n1: c-acp po22 n2 vbb a-acp j-jn, pns32 vmb vbi j-jn p-acp n1;
(14) doctrine (DIV2)
490
Page 255
3591
though they be red as crimson: •hey shall bee as wooll. though they be read as crimson: •hey shall be as wool.
cs pns32 vbb j-jn p-acp j-jn: n1 vmb vbi p-acp n1.
(14) doctrine (DIV2)
490
Page 255
3592
The Prophet had exhorted them to learne to doe well, &c. But the people might object:
The Prophet had exhorted them to Learn to do well, etc. But the people might Object:
dt n1 vhd vvn pno32 pc-acp vvi pc-acp vdi av, av p-acp dt n1 vmd vvi:
(14) doctrine (DIV2)
490
Page 255
3593
What shall wee bee the nearer for all this? if wee be such great sinners as you have even now declared us to bee? to prevent this the Prophet tells them, what though their sinnes bee great and bloudie sins, of the deepest dye of guilt? (there are many kinds of red,
What shall we be the nearer for all this? if we be such great Sinners as you have even now declared us to be? to prevent this the Prophet tells them, what though their Sins be great and bloody Sins, of the Deepest die of guilt? (there Are many Kinds of read,
q-crq vmb pns12 vbi dt jc p-acp d d? cs pns12 vbb d j n2 c-acp pn22 vhb av av vvn pno12 pc-acp vbi? pc-acp vvi d dt n1 vvz pno32, r-crq cs po32 n2 vbb j cc j n2, pp-f dt js-jn n1 pp-f n1? (a-acp vbr d n2 pp-f j-jn,
(14) doctrine (DIV2)
490
Page 255
3594
but crimson and scarlet are the highest) yet you shall be as perfectly cleansed from all your sinnes as if you should see scarlet turned as white as snow,
but crimson and scarlet Are the highest) yet you shall be as perfectly cleansed from all your Sins as if you should see scarlet turned as white as snow,
cc-acp j-jn cc j-jn vbr dt js) av pn22 vmb vbi c-acp av-j vvn p-acp d po22 n2 c-acp cs pn22 vmd vvi j-jn vvn p-acp j-jn c-acp n1,
(14) doctrine (DIV2)
490
Page 255
3595
or crimson as white as wooll, and none of the former dy remaining:
or crimson as white as wool, and none of the former die remaining:
cc j-jn c-acp j-jn c-acp n1, cc pix pp-f dt j n1 vvg:
(14) doctrine (DIV2)
490
Page 255
3596
and when he tells this to them, marke his expression, Come, let us reason together, as if he had said, this is a point requires strong reasonings to perswade you to believe it;
and when he tells this to them, mark his expression, Come, let us reason together, as if he had said, this is a point requires strong reasonings to persuade you to believe it;
cc c-crq pns31 vvz d p-acp pno32, vvb po31 n1, vvb, vvb pno12 vvi av, c-acp cs pns31 vhd vvn, d vbz dt n1 vvz j n2-vvg p-acp vvi pn22 pc-acp vvi pn31;
(14) doctrine (DIV2)
490
Page 255
3597
and indeed it is a hard thing truly to believe the pardon of their sinnes; and the time will come when you will finde it to be so:
and indeed it is a hard thing truly to believe the pardon of their Sins; and the time will come when you will find it to be so:
cc av pn31 vbz dt j n1 av-j pc-acp vvi dt n1 pp-f po32 n2; cc dt n1 vmb vvi c-crq pn22 vmb vvi pn31 pc-acp vbi av:
(14) doctrine (DIV2)
490
Page 250
3598
Wee will therefore set the Lord and your consciences together, and you shall see how the Lord reasoneth for himselfe,
we will Therefore Set the Lord and your Consciences together, and you shall see how the Lord reasoneth for himself,
pns12 vmb av vvi dt n1 cc po22 n2 av, cc pn22 vmb vvi c-crq dt n1 vvz p-acp px31,
(14) doctrine (DIV2)
490
Page 250
3599
and how he will make this go•d. Wee will first prove it to you from all his attributes.
and how he will make this go•d. we will First prove it to you from all his attributes.
cc c-crq pns31 vmb vvi d n1. pns12 vmb ord vvi pn31 p-acp pn22 p-acp d po31 n2.
(14) doctrine (DIV2)
490
Page 250
3600
1 From his truth, the Lord hath said it, and this is argument enough, to perswade you:
1 From his truth, the Lord hath said it, and this is argument enough, to persuade you:
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And therfore having made this promise of forgivenesse in the verse before, that hee would subdue their iniquities and cast their sinnes into the depths of the Sea, he addes, thou wilt performe the truth to Iacob,
And Therefore having made this promise of forgiveness in the verse before, that he would subdue their iniquities and cast their Sins into the depths of the Sea, he adds, thou wilt perform the truth to Iacob,
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and the mercy to Abraham, which thou hast sworne unto our fathers from the dayes of old. and the mercy to Abraham, which thou hast sworn unto our Father's from the days of old.
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As if he had said, you must rest persw G•d of this:
As if he had said, you must rest persw G•d of this:
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for he hath not onely promised it, but hath sworne it, and that oath not taken lately, but of old;
for he hath not only promised it, but hath sworn it, and that oath not taken lately, but of old;
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there is an oth to it, and an old one, an oath that hath many witnesses, Abraham and Iacob, and all the fathers that have beene since:
there is an oath to it, and an old one, an oath that hath many Witnesses, Abraham and Iacob, and all the Father's that have been since:
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and will he not, thinke you, bee as good as his word? and that Acts 10. 43. To him give all the Prophets witnesse, that through his name, whosoever believeth in him, shall receive remission of sinnes.
and will he not, think you, be as good as his word? and that Acts 10. 43. To him give all the prophets witness, that through his name, whosoever Believeth in him, shall receive remission of Sins.
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It is Saint Peters speech to Cornelius; sayes Peter, we deliver this from God to you,
It is Saint Peter's speech to Cornelius; Says Peter, we deliver this from God to you,
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and not only we that are the Apostles say this, but to this truth doe all the Prophets, Isay, Ieremy, and all the rest beare witnesse.
and not only we that Are the Apostles say this, but to this truth do all the prophets, Saiah, Ieremy, and all the rest bear witness.
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Now when the Lord hath said such things, and made an absolute promise, he expects you should believe it.
Now when the Lord hath said such things, and made an absolute promise, he expects you should believe it.
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It is a greater sin then you imagine, not to lay hold upon such promises.
It is a greater since then you imagine, not to lay hold upon such promises.
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See how the Lord reasons it 1 Iohn 5. 9. 10, 11. If we receive the witnesse of men, the witnesse of God is greater;
See how the Lord Reasons it 1 John 5. 9. 10, 11. If we receive the witness of men, the witness of God is greater;
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for this is the witnesse of God &c. He that believeth not God, hath made him a lyar. for this is the witness of God etc. He that Believeth not God, hath made him a liar.
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As if he should say, will you not believe? If a man that is of an honest disposition should promise you a thing, you would believe him:
As if he should say, will you not believe? If a man that is of an honest disposition should promise you a thing, you would believe him:
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and will you not believe me? As if a man had more truth in him then I have:
and will you not believe me? As if a man had more truth in him then I have:
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yea further, you make the Lord a lyar, if you believe not this his record of his Son, what is this record? why saith the Apostle, I will repeate it againe, The Lord hath given us eternall life,
yea further, you make the Lord a liar, if you believe not this his record of his Son, what is this record? why Says the Apostle, I will repeat it again, The Lord hath given us Eternal life,
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and this life is in his Sonne, that is, whosoever believes and takes CHRIST, his sinnes shall be forgiven, and he shall have life.and this life is in his Son, that is, whosoever believes and Takes CHRIST, his Sins shall be forgiven, and he shall have life.
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It is the pardon that brings life to the condemned traytor.
It is the pardon that brings life to the condemned traitor.
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2 But though he hath said, this is ingaged sufficiently, and this is much to helpe our faith,
2 But though he hath said, this is engaged sufficiently, and this is much to help our faith,
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yet when wee shall further heare and know him to bee one of a mercifull nature and gracious disposition, wee will goe the more willingly to him.
yet when we shall further hear and know him to be one of a merciful nature and gracious disposition, we will go the more willingly to him.
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Therefore add to this, how the Lord expresseth his nature to us, Exodus 34. 6, 7. The Lord God, mercifull, gracious and long suffering, and abundant in goodnesse and truth, forgiving iniquity, transgression and sinne.
Therefore add to this, how the Lord Expresses his nature to us, Exodus 34. 6, 7. The Lord God, merciful, gracious and long suffering, and abundant in Goodness and truth, forgiving iniquity, Transgression and sin.
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As if he should have said to Moses, wouldest thou know the very inward disposition and frame of my soule? this is my nature, to be mercifull and gracious, &c. this is the Lords Idea, for his end here was to expresse himselfe unto us;
As if he should have said to Moses, Wouldst thou know the very inward disposition and frame of my soul? this is my nature, to be merciful and gracious, etc. this is the lords Idea, for his end Here was to express himself unto us;
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know that this is his nature, and this will strengthen our faith in the promises,
know that this is his nature, and this will strengthen our faith in the promises,
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for all his promises doe but flow from this nature of his, and receive their strength therefrom, and hee is rich in mercy, because it is his nature.
for all his promises do but flow from this nature of his, and receive their strength therefrom, and he is rich in mercy, Because it is his nature.
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3 Adde to this the attribute of his wisdome, and that will also helpe us to believe his mercies.
3 Add to this the attribute of his Wisdom, and that will also help us to believe his Mercies.
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GOD that hath made these promises is exceeding wise, and knowes with whom hee hath to doe, hee knowes, that originall corruption that is in us,
GOD that hath made these promises is exceeding wise, and knows with whom he hath to do, he knows, that original corruption that is in us,
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and is the mother of all sinne, hee knowes our infirmities, and what is in our hearts,
and is the mother of all sin, he knows our infirmities, and what is in our hearts,
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as hee that made us knowes what wee are, as hee that makes any thing knowes the inward frame of it.
as he that made us knows what we Are, as he that makes any thing knows the inward frame of it.
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It is no strange thing for him to see us fall into sinne.
It is no strange thing for him to see us fallen into sin.
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Therefore Psal. 78. 38, 39. after he had spoken of those strange rebellions, of the people of Israel into which they fell after their comming out of Egypt, yet saith hee, Hee being full of compassion, destroyed them not,
Therefore Psalm 78. 38, 39. After he had spoken of those strange rebellions, of the people of Israel into which they fell After their coming out of Egypt, yet Says he, He being full of compassion, destroyed them not,
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but forgave their iniquity, and why? because hee remembred they were but flesh. but forgave their iniquity, and why? Because he remembered they were but Flesh.
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And indeed, one would wonder how the LORD could forgive so obstinate a people, that had such experience of his power and mercy by those great workes which he wrought afore them in bringing them out of Egypt, yet he did,
And indeed, one would wonder how the LORD could forgive so obstinate a people, that had such experience of his power and mercy by those great works which he wrought afore them in bringing them out of Egypt, yet he did,
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because he remmebred and wisely considered what ingredients went to make up their natures; hee remembred they were but flesh.
Because he remmebred and wisely considered what ingredients went to make up their nature's; he remembered they were but Flesh.
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So Psalme 103. 13, 14. the former part of that Psalme, is nothing else, but an expression of promises of forgivenesse,
So Psalm 103. 13, 14. the former part of that Psalm, is nothing Else, but an expression of promises of forgiveness,
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and in the 14. verse he gives this as the reason of all, for hee knowes our frame, hee remembereth that wee are dust:
and in the 14. verse he gives this as the reason of all, for he knows our frame, he remembereth that we Are dust:
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hee knowes whereof we are made, and therefore is exceeding mercifull. he knows whereof we Are made, and Therefore is exceeding merciful.
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4 Whereas there is one Attribute from which you object against the pardon of their sinnes, that the Lord notwithstanding is just,
4 Whereas there is one Attribute from which you Object against the pardon of their Sins, that the Lord notwithstanding is just,
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and this terrifies you and puts you off: even from this we may fetch an argument to strengthen our faith herein;
and this terrifies you and puts you off: even from this we may fetch an argument to strengthen our faith herein;
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for know that the Lord is therefore ready and willing to forgive, because hee is just. 1 Iohn 1. 9. If wee confesse our sinnes, hee is faithfull and just to forgive us.
for know that the Lord is Therefore ready and willing to forgive, Because he is just. 1 John 1. 9. If we confess our Sins, he is faithful and just to forgive us.
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This is the ground of all our comfort, that he eis just and faithfull, for is he not engaged by promise,
This is the ground of all our Comfort, that he eis just and faithful, for is he not engaged by promise,
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and is hee not faithfull to keepe his promise? Againe, hath hee not beene satisfied and paid for our sinnes by CHRIST? and his justice will not suffer him to require a second payment.
and is he not faithful to keep his promise? Again, hath he not been satisfied and paid for our Sins by CHRIST? and his Justice will not suffer him to require a second payment.
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It is just now with him to forgive, faithfulnesse hath reference to his promises, justice to that bloud of CHRIST the ransome received, which cleanseth us from all our sinnes.
It is just now with him to forgive, faithfulness hath Referente to his promises, Justice to that blood of CHRIST the ransom received, which Cleanseth us from all our Sins.
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5 If all these will not serve to perswade our hearts to believe, the Lord descends a little lower,
5 If all these will not serve to persuade our hearts to believe, the Lord descends a little lower,
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and helpes us out with an argument of his readinesse to pardon, from the consideration of what is in our selves, consider how you would deale with your children.
and helps us out with an argument of his readiness to pardon, from the consideration of what is in our selves, Consider how you would deal with your children.
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Psal. 103. 13. Like as a father pitieth his children, so the Lord them that feare him. Psalm 103. 13. Like as a father Pitieth his children, so the Lord them that Fear him.
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If a child that is yours, offend you an hundred times, yet if he come in and humble himselfe, you will pardon him:
If a child that is yours, offend you an hundred times, yet if he come in and humble himself, you will pardon him:
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And will not God, when his people humble themselves? Wee use but such arguments as God himselfe doth,
And will not God, when his people humble themselves? we use but such Arguments as God himself does,
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and doe but set him and your consciences together, to reason the case:
and do but Set him and your Consciences together, to reason the case:
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But you will object againe, and say, it is possible for a child so to offend,
But you will Object again, and say, it is possible for a child so to offend,
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as that a father will not nor cannot forgive him.
as that a father will not nor cannot forgive him.
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True, but the Psalmists meaning is, not as if GOD would pardon no more, then an earthly father;
True, but the Psalmists meaning is, not as if GOD would pardon no more, then an earthly father;
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but on the contrary, if you that are earthly fathers can doe so much, I that am an infinite Lord God and not man, can doe much more, who is Omnipotent and can doe whatsoever he will,
but on the contrary, if you that Are earthly Father's can do so much, I that am an infinite Lord God and not man, can do much more, who is Omnipotent and can do whatsoever he will,
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and shews his omnipotency in pardoning. I compare with this, Esay 55. 9. My thoughts are not as your thoughts.
and shows his omnipotency in pardoning. I compare with this, Isaiah 55. 9. My thoughts Are not as your thoughts.
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What though your sinnes bee great and in their owne thoughts unpardonable, and you thinke them greater then can bee forgiven? but my thoughts sayes GOD, are not as your thoughts; he speakes this of pardoning;
What though your Sins be great and in their own thoughts unpardonable, and you think them greater then can be forgiven? but my thoughts Says GOD, Are not as your thoughts; he speaks this of pardoning;
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but as the heavens are higher than the earth, so are my thoughts above your thoughts,
but as the heavens Are higher than the earth, so Are my thoughts above your thoughts,
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and my waies above yours, in multiplying to pardon. and my ways above yours, in multiplying to pardon.
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Though you could not forgive, nay though you cannot think or imagine how such transgressions should be forgiven, yet I can forgive them.
Though you could not forgive, nay though you cannot think or imagine how such transgressions should be forgiven, yet I can forgive them.
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A second sort of arguments is taken from the meanes and instrument by which forgivenesse is conveyed.
A second sort of Arguments is taken from the means and Instrument by which forgiveness is conveyed.
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Wee are come to IESUS the Mediator of the new covenant, and to the bloud of sprinkling, which speakes better things then the bloud of Abel. we Are come to IESUS the Mediator of the new Covenant, and to the blood of sprinkling, which speaks better things then the blood of Abel.
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Hebrewes 12. 24. Hee speakes this as an encouragement to their faith, and it is as if hee had said, consider how the bloud of Abel, though but the bloud of a poore man, cryed so loud that it came up to heaven, that it brought down vengeance upon Cain, how loud then shall CHRISTS bloud speake? What is it able to procure for us? which speakes better things, that is, Hebrews 12. 24. He speaks this as an encouragement to their faith, and it is as if he had said, Consider how the blood of Abel, though but the blood of a poor man, cried so loud that it Come up to heaven, that it brought down vengeance upon Cain, how loud then shall CHRIST blood speak? What is it able to procure for us? which speaks better things, that is,
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for mercy (which God is more ready to heare the cry for, then for vengeance) and this cry is not of the bloud of an ordinary man,
for mercy (which God is more ready to hear the cry for, then for vengeance) and this cry is not of the blood of an ordinary man,
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as Abel was, but of the bloud of his owne Sonne, to which purpose compare with this that place, Heb. 9. 14. How much more shall the bloud of Christ, who through the eternall Spirit offered up himselfe without spot to God, purge your conscience from dead workes? As in the other place hee compares it with Abels bloud,
as Abel was, but of the blood of his own Son, to which purpose compare with this that place, Hebrew 9. 14. How much more shall the blood of christ, who through the Eternal Spirit offered up himself without spot to God, purge your conscience from dead works? As in the other place he compares it with Abel's blood,
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so here with the blood of Buls and Goates;
so Here with the blood of Bulls and Goats;
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which in the old law served by Gods appointment for the outward purification of the flesh, how much more,
which in the old law served by God's appointment for the outward purification of the Flesh, how much more,
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how infinitely transcendently more above our thoughts or imaginations, shall the bloud of the Sonne of God bee able to purge your consciences? wee not able to conceive, nor he to expresse;
how infinitely transcendently more above our thoughts or Imaginations, shall the blood of the Son of God be able to purge your Consciences? we not able to conceive, nor he to express;
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hee onely sayes, how much more, &c. and hee backeth it with two Reasons, which put together, shew the transcendency of that sufficiency in Christs bloud to cleanse us:
he only Says, how much more, etc. and he backeth it with two Reasons, which put together, show the transcendency of that sufficiency in Christ blood to cleanse us:
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the first from the eternall Spirit, whereby hee offered up himselfe; it was not the bloud or sacrifice of a meere man, but of God:
the First from the Eternal Spirit, whereby he offered up himself; it was not the blood or sacrifice of a mere man, but of God:
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which sacrifice was in it selfe without spot.
which sacrifice was in it self without spot.
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There are three objections wee usually make against our selves by reason of our sins. 1. That they are so many. 2. So great. 3. That they are reiterated and often fallen into.
There Are three objections we usually make against our selves by reason of our Sins. 1. That they Are so many. 2. So great. 3. That they Are reiterated and often fallen into.
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Now the sprinkling of the bloud of Christ thus offered is sufficient to cleanse your consciences from, and to take away all these, Ezek. 36. 25. then will I sprinkle cleane water upon you, Now the sprinkling of the blood of christ thus offered is sufficient to cleanse your Consciences from, and to take away all these, Ezekiel 36. 25. then will I sprinkle clean water upon you,
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and yee shall bee cleane from all your filthinesse, and from all your idols will I cleanse you. and ye shall be clean from all your filthiness, and from all your Idols will I cleanse you.
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The bloud of Christ is the water there meant, which cleanseth from sinne and filthinesse; and from all, though never so many;
The blood of christ is the water there meant, which Cleanseth from sin and filthiness; and from all, though never so many;
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and from filthinesse, and idols, from such sinnes, though never so great.
and from filthiness, and Idols, from such Sins, though never so great.
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Ah! but I have also fallen often into them, Zach. 13. 1. His bloud is therefore compared to a fountaine set open for sinne and for uncleannesse;
Ah! but I have also fallen often into them, Zach 13. 1. His blood is Therefore compared to a fountain Set open for sin and for uncleanness;
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not a cisterne, but a fountaine, a continuall spring perpetually running to cleanse us;
not a cistern, but a fountain, a continual spring perpetually running to cleanse us;
xx dt n1, p-acp dt n1, dt j n1 av-j vvg pc-acp vvi pno12;
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so that as there is a spring of sinne in us, so as wee are defiled againe and againe,
so that as there is a spring of sin in us, so as we Are defiled again and again,
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so there is a spring of vertue in his bloud, to cleanse us, never to be dried up.
so there is a spring of virtue in his blood, to cleanse us, never to be dried up.
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The last reason is taken from the freenesse of the covenant which God hath made with mankind, if any man bee a thirst,
The last reason is taken from the freeness of the Covenant which God hath made with mankind, if any man be a thirst,
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yea if any man will come, let him come and drinke of the waters of life freely. yea if any man will come, let him come and drink of the waters of life freely.
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See the manner how it is set downe, Iohn 7. 37. In the last day, a great day of the feast, Iesus stood and cryed, saying,
See the manner how it is Set down, John 7. 37. In the last day, a great day of the feast, Iesus stood and cried, saying,
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if any man thirst, let him come to me and drinke: if any man thirst, let him come to me and drink:
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hee makes a proclamation for all to come, as also, Rev. 21. 6. and 22. 17. where he makes the like generall invitation and adds, that they shall have it freely;
he makes a proclamation for all to come, as also, Rev. 21. 6. and 22. 17. where he makes the like general invitation and adds, that they shall have it freely;
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so the tenour of the covenant runnes:
so the tenor of the Covenant runs:
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that if any thirst (those indeed that doe not, have nothing to do with it) let him come and take freely;
that if any thirst (those indeed that do not, have nothing to do with it) let him come and take freely;
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that is, I will bestow it without any other condition, but comming, without which no man can partake of it,
that is, I will bestow it without any other condition, but coming, without which no man can partake of it,
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and thirsting, without which no man will come, or prize it.
and thirsting, without which no man will come, or prize it.
cc vvg, p-acp r-crq dx n1 vmb vvi, cc vvb pn31.
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The consideration of which covenant therfore should move us and helpe us to believe the truth of this point, that whatsoever our sinnes are,
The consideration of which Covenant Therefore should move us and help us to believe the truth of this point, that whatsoever our Sins Are,
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yet if we humble our selves, &c. they shall be pardoned. Before I come to apply this to any man;
yet if we humble our selves, etc. they shall be pardoned. Before I come to apply this to any man;
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I must exclude those whom the Lord excludes, or rather who exclude themselves. Still remember what is the last letter of his name.
I must exclude those whom the Lord excludes, or rather who exclude themselves. Still Remember what is the last Letter of his name.
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Exodus 34. 6. That hee will not hold the wicked innocent. Thou that art a carnall man, hast nothing to doe with this childrens bread; thou art a Dog:Exodus 34. 6. That he will not hold the wicked innocent. Thou that art a carnal man, hast nothing to do with this Children's bred; thou art a Dog:
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which may bee made good to thy conscience, out of 1 Pet. 2. ult. Like the dog thou returnest to thy vomit:
which may be made good to thy conscience, out of 1 Pet. 2. ult. Like the dog thou returnest to thy vomit:
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For in thy sicknesse and in thy distresse didst thou not make many promises and resolutions against thy wayes and courses? and after thy recovery, didst thou not returne to them againe with as much greedinesse as ever?
For in thy sickness and in thy distress didst thou not make many promises and resolutions against thy ways and courses? and After thy recovery, didst thou not return to them again with as much greediness as ever?
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2 Againe, thou art such an one as doest not thirst after these promises; carest no more for them then for thy old shooes;
2 Again, thou art such an one as dost not thirst After these promises; Carest not more for them then for thy old shoes;
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these precious promises (which as is said before) containe in them most rich and precious promises,
these precious promises (which as is said before) contain in them most rich and precious promises,
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and none shall ever obtaine them that doth not in some measure of truth prize them above all things whatsoever.
and none shall ever obtain them that does not in Some measure of truth prize them above all things whatsoever.
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Thou that never hadst thy heart broken with the apprehension of sin and Gods wrath canst not come to thirst after them,
Thou that never Hadst thy heart broken with the apprehension of since and God's wrath Canst not come to thirst After them,
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and so hast nothing to doe with this water of life.
and so hast nothing to do with this water of life.
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A man that is still whole hearted ever since hee was borne, and never affrighted with sinne and wrath, may heare these promises spoken of,
A man that is still Whole hearted ever since he was born, and never affrighted with sin and wrath, may hear these promises spoken of,
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but hath nothing to doe with them.
but hath nothing to do with them.
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3 They that are hypocrites, are also excluded, for they are to have their portion in hell fire,
3 They that Are Hypocrites, Are also excluded, for they Are to have their portion in hell fire,
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and therefore whilst remaining such, have nothing to do with the promises.
and Therefore while remaining such, have nothing to do with the promises.
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Now an hypocrite is one that is not willing to omit holy duties altogether, and yet not willing to doe them throughly, one that like the Eagle soares high in faire pretences,
Now an hypocrite is one that is not willing to omit holy duties altogether, and yet not willing to do them thoroughly, one that like the Eagl soars high in fair pretences,
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but still hath the prey that is below in his eye, and wil stoop for it upon occasion, eying preferment, credit, riches &c. all the while:
but still hath the prey that is below in his eye, and will stoop for it upon occasion, Eyeing preferment, credit, riches etc. all the while:
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Thou mayest be white in thine owne eyes, and washt before a Communion, or so,
Thou Mayest be white in thine own eyes, and washed before a Communion, or so,
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as a Swine may bee washt as well as a Sheepe, but yet the Swinish nature remaines.
as a Swine may be washed as well as a Sheep, but yet the Swinish nature remains.
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4 Or it may be thou art a wicked man. But you will say, who are those wicked men?
4 Or it may be thou art a wicked man. But you will say, who Are those wicked men?
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I will give you a description of them, which no man shall refuse, they are such as hate the Lord, nor can any man think much,
I will give you a description of them, which no man shall refuse, they Are such as hate the Lord, nor can any man think much,
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if he be call'd a wicked man, comming within the compasse of this character; for it is the note given in the second commandement.
if he be called a wicked man, coming within the compass of this character; for it is the note given in the second Commandment.
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Now when we heare this, every man will be ready to say, I hope my condition is good, I am none of them that hate the Lord: but know, there are many thousands that think well of themselves, who yet when it comes to the tryall will be found to hate the Lord. And therefore to try thee in this, give mee leave to aske thee but a few questions.
Now when we hear this, every man will be ready to say, I hope my condition is good, I am none of them that hate the Lord: but know, there Are many thousands that think well of themselves, who yet when it comes to the trial will be found to hate the Lord. And Therefore to try thee in this, give me leave to ask thee but a few questions.
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1 Dost thou not hate the law? dost thou not wish that the Law were not so strict,
1 Dost thou not hate the law? dost thou not wish that the Law were not so strict,
crd vd2 pns21 xx vvi dt n1? vd2 pns21 xx vvi cst dt n1 vbdr xx av j,
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and that it gave more liberty? Let an unregenerate man try himselfe by this,
and that it gave more liberty? Let an unregenerate man try himself by this,
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and he will find such a disposition in him, that he desires that the law would give him leave to commit such and such a sin;
and he will find such a disposition in him, that he Desires that the law would give him leave to commit such and such a since;
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he esteemes of the Law as a thing that is contrary to him, and therfore their complaint of godly men is, that their wayes are contrary to ours, in the booke of Wisedome. What wayes? the wayes of the law:
he esteems of the Law as a thing that is contrary to him, and Therefore their complaint of godly men is, that their ways Are contrary to ours, in the book of Wisdom. What ways? the ways of the law:
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for where is contrariety, there is hatred;
for where is contrariety, there is hatred;
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and if they hate the law, they hate the lawgiver God, for the law is the expresse image of God.
and if they hate the law, they hate the lawgiver God, for the law is the express image of God.
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3715
2. Againe, I would aske thee, if this bee not also thy disposition, that thou hast no great delight to be where the Lord is? thou hast not any delight in holy duties, otherwise than as custome,
2. Again, I would ask thee, if this be not also thy disposition, that thou hast no great delight to be where the Lord is? thou hast not any delight in holy duties, otherwise than as custom,
crd av, pns11 vmd vvi pno21, cs d vbb xx av po21 n1, cst pns21 vh2 dx j n1 pc-acp vbi c-crq dt n1 vbz? pns21 vh2 xx d n1 p-acp j n2, av cs p-acp n1,
(14) doctrine (DIV2)
509
Page 265
3716
and naturall conscience have made them familiar to thee;
and natural conscience have made them familiar to thee;
cc j n1 vhb vvn pno32 j-jn p-acp pno21;
(14) doctrine (DIV2)
509
Page 265
3717
nor to be in the company of the Saints (for where two or three of them are, there God is among them) but when thou art among them, thou art as it were out of thy element;
nor to be in the company of the Saints (for where two or three of them Are, there God is among them) but when thou art among them, thou art as it were out of thy element;
ccx pc-acp vbi p-acp dt n1 pp-f dt n2 (c-acp q-crq crd cc crd pp-f pno32 vbr, a-acp np1 vbz p-acp pno32) cc-acp c-crq pns21 vb2r p-acp pno32, pns21 vb2r c-acp pn31 vbdr av pp-f po21 n1;
(14) doctrine (DIV2)
509
Page 265
3718
if they be such as are formall like thy selfe, thou canst away with them;
if they be such as Are formal like thy self, thou Canst away with them;
cs pns32 vbb d c-acp vbr j av-j po21 n1, pns21 vm2 av p-acp pno32;
(14) doctrine (DIV2)
509
Page 265
3719
but if they be holy, and the holinesse of God appeare in them, thou delightest not in them;
but if they be holy, and the holiness of God appear in them, thou delightest not in them;
cc-acp cs pns32 vbb j, cc dt n1 pp-f np1 vvi p-acp pno32, pns21 vv2 xx p-acp pno32;
(14) doctrine (DIV2)
509
Page 265
3720
thou couldest, it may bee, bee among the Saints, if they hold their tongues; but let God shine in them, then thou canst not indure to be there.
thou Couldst, it may be, be among the Saints, if they hold their tongues; but let God shine in them, then thou Canst not endure to be there.
pns21 vmd2, pn31 vmb vbi, vbb p-acp dt n2, cs pns32 vvb po32 n2; cc-acp vvb np1 vvi p-acp pno32, cs pns21 vm2 xx vvi pc-acp vbi a-acp.
(14) doctrine (DIV2)
509
Page 265
3721
3 Againe, dost thou hate those that are like the Lord? for if thou dost, thou hatest the Lord himselfe:
3 Again, dost thou hate those that Are like the Lord? for if thou dost, thou Hatest the Lord himself:
crd av, vd2 pns21 vvi d cst vbr av-j dt n1? c-acp cs pns21 vd2, pns21 vv2 dt n1 px31:
(14) doctrine (DIV2)
510
Page 265
3722
for as wee try our love to the Lord, by our love to the brethren; so our hatred also.
for as we try our love to the Lord, by our love to the brothers; so our hatred also.
c-acp c-acp pns12 vvb po12 n1 p-acp dt n1, p-acp po12 n1 p-acp dt n2; av po12 n1 av.
(14) doctrine (DIV2)
510
Page 265
3723
Is there a secret dislike of them, though thou knowest not why, an antipathy, though happily thou canst not give a reason of it? It is because God hath put an enmity,
Is there a secret dislike of them, though thou Knowest not why, an antipathy, though happily thou Canst not give a reason of it? It is Because God hath put an enmity,
vbz pc-acp dt j-jn n1 pp-f pno32, cs pns21 vv2 xx c-crq, dt n1, cs av-j pns21 vm2 xx vvi dt n1 pp-f pn31? pn31 vbz p-acp np1 vhz vvn dt n1,
(14) doctrine (DIV2)
510
Page 265
3724
and there no man can put amity:
and there no man can put amity:
cc a-acp dx n1 vmb vvi n1:
(14) doctrine (DIV2)
510
Page 265
3725
all endowments, sweetnesse of converse and disposition, eminency of parts in the Saints, will not take away the enmity that is in wicked men against them.
all endowments, sweetness of converse and disposition, eminency of parts in the Saints, will not take away the enmity that is in wicked men against them.
d n2, n1 pp-f n1 cc n1, n1 pp-f n2 p-acp dt n2, vmb xx vvi av dt n1 cst vbz p-acp j n2 p-acp pno32.
(14) doctrine (DIV2)
510
Page 265
3726
David was a Poet, a souldier, a man of excellent parts, wise and valiant, yet had abundance of hatred amongst men for his goodnesse.David was a Poet, a soldier, a man of excellent parts, wise and valiant, yet had abundance of hatred among men for his Goodness.
np1 vbds dt n1, dt n1, dt n1 pp-f j n2, j cc j, av vhd n1 pp-f n1 p-acp n2 p-acp po31 n1.
(14) doctrine (DIV2)
510
Page 265
3727
4 Againe, dost thou not desire that there were no God? Couldst thou not bee content to live for ever in this world,
4 Again, dost thou not desire that there were no God? Couldst thou not be content to live for ever in this world,
crd av, vd2 pns21 xx vvi cst a-acp vbdr uh-dx np1? vmd2 pns21 xx vbi j pc-acp vvi p-acp av p-acp d n1,
(14) doctrine (DIV2)
511
Page 266
3728
so that thou were happy here, and so there were no hell? Couldst thou not bee content that there were no heaven, no GOD, no Iudge at the last? If every unregenerate man would examine himselfe, he should finde this in himselfe.
so that thou were happy Here, and so there were no hell? Couldst thou not be content that there were no heaven, no GOD, no Judge At the last? If every unregenerate man would examine himself, he should find this in himself.
av cst pns21 vbdr j av, cc av a-acp vbdr dx n1? vmd2 pns21 xx vbi j cst a-acp vbdr dx n1, av-dx np1, dx n1 p-acp dt ord? cs d j n1 vmd vvi px31, pns31 vmd vvi d p-acp px31.
(14) doctrine (DIV2)
511
Page 266
3729
Now if any wish that such an one were not, that he were sublatus demedio, it is a signe he hates him:
Now if any wish that such an one were not, that he were sublatus demedio, it is a Signen he hates him:
av cs d vvb cst d dt pi vbdr xx, cst pns31 vbdr fw-la fw-la, pn31 vbz dt n1 pns31 vvz pno31:
(14) doctrine (DIV2)
511
Page 266
3730
for that is the property of hatred, to desire the utter removall of the things hated.
for that is the property of hatred, to desire the utter removal of the things hated.
c-acp d vbz dt n1 pp-f n1, pc-acp vvi dt j n1 pp-f dt n2 vvn.
(14) doctrine (DIV2)
511
Page 266
3731
5 Againe, dost thou not lie in some sin which thou knowest is a sinne? Now every man that lies in a sinne, a knowne sinne, feareth GOD as a Iudge.
5 Again, dost thou not lie in Some since which thou Knowest is a sin? Now every man that lies in a sin, a known sin, fears GOD as a Judge.
crd av, vd2 pns21 xx vvi p-acp d n1 r-crq pns21 vv2 vbz dt n1? av d n1 cst vvz p-acp dt n1, dt j-vvn n1, vvz np1 p-acp dt n1.
(14) doctrine (DIV2)
512
Page 266
3732
Let him bee a thiefe, and he will feare the Iudge, and whom a man thus feareth, hee hateth, Quem metuunt, oderunt, he that walkes in darknesse hates the light,
Let him be a thief, and he will Fear the Judge, and whom a man thus fears, he hates, Whom metuunt, oderunt, he that walks in darkness hates the Light,
vvb pno31 vbi dt n1, cc pns31 vmb vvi dt n1, cc r-crq dt n1 av vvz, pns31 vvz, fw-la fw-la, fw-la, pns31 cst vvz p-acp n1 vvz dt n1,
(14) doctrine (DIV2)
512
Page 266
3733
and God who is the author of that light.
and God who is the author of that Light.
cc np1 r-crq vbz dt n1 pp-f d n1.
(14) doctrine (DIV2)
512
Page 266
3734
Dost thou therefore live in some evill way or other, wherein thou dost allow thy selfe? thou hast no interest in these promises:
Dost thou Therefore live in Some evil Way or other, wherein thou dost allow thy self? thou hast no Interest in these promises:
vd2 pns21 av vvi p-acp d j-jn n1 cc n-jn, c-crq pns21 vd2 vvi po21 n1? pns21 vh2 dx n1 p-acp d n2:
(14) doctrine (DIV2)
512
Page 266
3735
onely those that claime interest in the promises, who make conscience of all their wayes, dare not omit the least duty, nor performe it slightly.
only those that claim Interest in the promises, who make conscience of all their ways, Dare not omit the least duty, nor perform it slightly.
av-j d cst vvb n1 p-acp dt n2, r-crq vvb n1 pp-f d po32 n2, vvb xx vvi dt ds n1, ccx vvi pn31 av-j.
(14) doctrine (DIV2)
512
Page 266
3736
Lastly, consider, art thou not one of the foolish virgins, deferring repentance, not caring to provide oyle in time,
Lastly, Consider, art thou not one of the foolish Virgins, deferring Repentance, not caring to provide oil in time,
ord, vvb, vb2r pns21 xx pi pp-f dt j n2, vvg n1, xx vvg pc-acp vvi n1 p-acp n1,
(14) doctrine (DIV2)
513
Page 266
3737
but thinkest thou canst do it time enough at death? and, I will come in ere I die,
but Thinkest thou Canst do it time enough At death? and, I will come in ere I die,
cc-acp vv2 pns21 vm2 vdi pn31 n1 av-d p-acp n1? cc, pns11 vmb vvi p-acp c-acp pns11 vvb,
(14) doctrine (DIV2)
513
Page 266
3738
like the sluggard in the Proverbs, tumbling in the bed of thy sin securely, and loath to rise, turning like the doore on the hinges;
like the sluggard in the Proverbs, tumbling in the Bed of thy since securely, and loath to rise, turning like the door on the hinges;
av-j dt n1 p-acp dt n2, vvg p-acp dt n1 pp-f po21 n1 av-j, cc j pc-acp vvi, vvg av-j dt n1 p-acp dt n2;
(14) doctrine (DIV2)
513
Page 266
3739
but still remaining upon the same hinges.
but still remaining upon the same hinges.
p-acp av vvg p-acp dt d n2.
(14) doctrine (DIV2)
513
Page 266
3740
The Lord hath said, Deut. 29. that he will not be mercifull to such a man,
The Lord hath said, Deuteronomy 29. that he will not be merciful to such a man,
dt n1 vhz vvn, np1 crd d pns31 vmb xx vbi j p-acp d dt n1,
(14) doctrine (DIV2)
513
Page 266
3741
but his anger shall smoake against him.
but his anger shall smoke against him.
cc-acp po31 n1 vmb n1 p-acp pno31.
(14) doctrine (DIV2)
513
Page 266
3742
But you will say, what doe you preach damnation to me? will you leave us desperate?
But you will say, what do you preach damnation to me? will you leave us desperate?
p-acp pn22 vmb vvi, q-crq vdb pn22 vvi n1 p-acp pno11? vmb pn22 vvi pno12 j?
(14) doctrine (DIV2)
514
Page 267
3743
I answer you, we preach damnation to you whilst you are in such courses, and would make you despaire of your selves, to drive you out of your selves unto Christ,
I answer you, we preach damnation to you while you Are in such courses, and would make you despair of your selves, to drive you out of your selves unto christ,
pns11 vvb pn22, pns12 vvb n1 p-acp pn22 cs pn22 vbr p-acp d n2, cc vmd vvi pn22 vvb pp-f po22 n2, pc-acp vvi pn22 av pp-f po22 n2 p-acp np1,
(14) doctrine (DIV2)
515
Page 267
3744
and it were an houre well spent, to put you out of hope;
and it were an hour well spent, to put you out of hope;
cc pn31 vbdr dt n1 av vvn, pc-acp vvi pn22 av pp-f n1;
(14) doctrine (DIV2)
515
Page 267
3745
but what? may wee have no hope left? None, in the estate you stand,
but what? may we have no hope left? None, in the estate you stand,
cc-acp q-crq? vmb pns12 vhb dx n1 vvn? np1, p-acp dt n1 pn22 vvb,
(14) doctrine (DIV2)
515
Page 267
3746
but that of the hypocrite, which perisheth with him: for if thy hope were true, it would purifie thy heart, as S. Iohn speakes.
but that of the hypocrite, which Perishes with him: for if thy hope were true, it would purify thy heart, as S. John speaks.
cc-acp d pp-f dt n1, r-crq vvz p-acp pno31: c-acp cs po21 n1 vbdr j, pn31 vmd vvi po21 n1, c-acp np1 np1 vvz.
(14) doctrine (DIV2)
515
Page 267
3747
But I may pray? But if thou continuest in thy sinnes, thy sinnes shall out cry thy prayers,
But I may pray? But if thou Continuest in thy Sins, thy Sins shall out cry thy Prayers,
p-acp pns11 vmb vvi? p-acp cs pns21 vv2 p-acp po21 n2, po21 n2 vmb av vvi po21 n2,
(14) doctrine (DIV2)
515
Page 267
3748
and at the day of thy death, when the least interest of these promises will bee worth a world, it will bee said to thee, that thou hadst nothing to doe with them,
and At the day of thy death, when the least Interest of these promises will be worth a world, it will be said to thee, that thou Hadst nothing to do with them,
cc p-acp dt n1 pp-f po21 n1, c-crq dt ds n1 pp-f d n2 vmb vbi j dt n1, pn31 vmb vbi vvn p-acp pno21, cst pns21 vhd2 pix pc-acp vdi p-acp pno32,
(14) doctrine (DIV2)
515
Page 267
3749
and there was a time when God call'd upon thee, and thou wouldst not: and therefore then, though thou cry to him, God will not heare thee.
and there was a time when God called upon thee, and thou Wouldst not: and Therefore then, though thou cry to him, God will not hear thee.
cc a-acp vbds dt n1 c-crq np1 vvd p-acp pno21, cc pns21 vmd2 xx: cc av av, cs pns21 vvb p-acp pno31, np1 vmb xx vvi pno21.
(14) doctrine (DIV2)
515
Page 267
3750
But if there bee any broken-hearted sinner desiring to feare the Lord, and serve him sincerely, that have this witnesse in their consciences, that though they doe not that good they would,
But if there be any brokenhearted sinner desiring to Fear the Lord, and serve him sincerely, that have this witness in their Consciences, that though they do not that good they would,
cc-acp cs pc-acp vbb d j n1 vvg pc-acp vvi dt n1, cc vvi pno31 av-j, cst vhb d n1 p-acp po32 n2, cst cs pns32 vdb xx d j pns32 vmd,
(14) doctrine (DIV2)
516
Page 267
3751
yet they strive against all sins, allow themselves in none, whether small or great;
yet they strive against all Sins, allow themselves in none, whither small or great;
av pns32 vvb p-acp d n2, vvi px32 p-acp pix, cs j cc j;
(14) doctrine (DIV2)
516
Page 267
3752
to you I say, that of the Apostle, 1 Pet. 1. 13. Trust perfectly on the grace brought unto you by the revelation of Iesus Christ, NONLATINALPHABET, trust not by halves, but trust perfectly:
to you I say, that of the Apostle, 1 Pet. 1. 13. Trust perfectly on the grace brought unto you by the Revelation of Iesus christ,, trust not by halves, but trust perfectly:
p-acp pn22 pns11 vvb, cst pp-f dt n1, crd np1 crd crd n1 av-j p-acp dt n1 vvn p-acp pn22 p-acp dt n1 pp-f np1 np1,, vvb xx p-acp n2-jn, cc-acp vvb av-j:
(14) doctrine (DIV2)
516
Page 267
3753
if I had bidden you trust in your sanctification; you might have done it imperfectly, because your sanctification is but imperfect;
if I had bidden you trust in your sanctification; you might have done it imperfectly, Because your sanctification is but imperfect;
cs pns11 vhd vvn pn22 vvb p-acp po22 n1; pn22 vmd vhi vdn pn31 av-j, c-acp po22 n1 vbz p-acp j;
(14) doctrine (DIV2)
516
Page 267
3754
but seeing it is the free grace of God is brought to you as a rocke to trust and rely upon; trust perfectly upon it;
but seeing it is the free grace of God is brought to you as a rock to trust and rely upon; trust perfectly upon it;
cc-acp vvg pn31 vbz dt j n1 pp-f np1 vbz vvn p-acp pn22 p-acp dt n1 pc-acp vvi cc vvi p-acp; vvb av-j p-acp pn31;
(14) doctrine (DIV2)
516
Page 268
3755
commit all your waight and burthen to it;
commit all your weight and burden to it;
vvb d po22 n1 cc n1 p-acp pn31;
(14) doctrine (DIV2)
516
Page 268
3756
Heb. 6. 18. God, when hee made the covenant of grace, tooke an oath to that end, that we might have strong consolation; Hebrew 6. 18. God, when he made the Covenant of grace, took an oath to that end, that we might have strong consolation;
np1 crd crd np1, c-crq pns31 vvd dt n1 pp-f n1, vvd dt n1 p-acp d n1, cst pns12 vmd vhi j n1;
(14) doctrine (DIV2)
516
Page 268
3757
this is an argument commonly forgotten among Christians, and so they want that strong consolation which they might have.
this is an argument commonly forgotten among Christians, and so they want that strong consolation which they might have.
d vbz dt n1 av-j vvn p-acp np1, cc av pns32 vvb cst j n1 r-crq pns32 vmd vhi.
(14) doctrine (DIV2)
516
Page 268
3758
Do you think it a small matter, to take an oath of God partly and in any degree in vaine? God hath sworne that you might have strong consolation, and he would have it so strong, that when Satan sets upon you, it may be as a strong fortresse to hold out against all assaults;
Do you think it a small matter, to take an oath of God partly and in any degree in vain? God hath sworn that you might have strong consolation, and he would have it so strong, that when Satan sets upon you, it may be as a strong fortress to hold out against all assaults;
vdb pn22 vvi pn31 dt j n1, pc-acp vvi dt n1 pp-f np1 av cc p-acp d n1 p-acp j? np1 vhz vvn cst pn22 vmd vhi j n1, cc pns31 vmd vhi pn31 av j, cst c-crq np1 vvz p-acp pn22, pn31 vmb vbi p-acp dt j n1 pc-acp vvi av p-acp d n2;
(14) doctrine (DIV2)
516
Page 268
3759
why is your faith so weake then? what are the impediments? 1 One is, that wee are deceived in the covenant:
why is your faith so weak then? what Are the impediments? 1 One is, that we Are deceived in the Covenant:
q-crq vbz po22 n1 av j av? q-crq vbr dt n2? crd crd vbz, cst pns12 vbr vvn p-acp dt n1:
(14) doctrine (DIV2)
516
Page 268
3760
hath not the Lord promised to justifie the ungodly, and commanded us to believe on him that justifies the ungodly? Rom. 4. 5. and bidden us come with an empty hand? and thou commest with an handfull of humiliation,
hath not the Lord promised to justify the ungodly, and commanded us to believe on him that Justifies the ungodly? Rom. 4. 5. and bidden us come with an empty hand? and thou Comest with an handful of humiliation,
vhz xx dt n1 vvd pc-acp vvi dt j, cc vvd pno12 p-acp vvb p-acp pno31 cst vvz dt j? np1 crd crd cc vvn pno12 vvi p-acp dt j n1? cc pns21 vv2 p-acp dt n1 pp-f n1,
(14) doctrine (DIV2)
517
Page 268
3761
and sayest, that thou durst not come before, and now I can come better in: the more thou hast in thy hand, the lesse firme is thy hold.
and Sayest, that thou durst not come before, and now I can come better in: the more thou hast in thy hand, the less firm is thy hold.
cc vv2, cst pns21 vv2 xx vvi a-acp, cc av pns11 vmb vvi av-jc p-acp: dt av-dc pns21 vh2 p-acp po21 n1, dt av-dc j vbz po21 n1.
(14) doctrine (DIV2)
517
Page 268
3762
A man that is in danger to bee drowned, cannot take hold of a Cable cast to save his life,
A man that is in danger to be drowned, cannot take hold of a Cable cast to save his life,
dt n1 cst vbz p-acp n1 pc-acp vbi vvn, vmbx vvi n1 pp-f dt n1 vvd pc-acp vvi po31 n1,
(14) doctrine (DIV2)
517
Page 268
3763
if hee keepes any thing in his hand, an empty hand takes the fastest hold: thy humiliation if true, will empty thee of all selfe conceit:
if he keeps any thing in his hand, an empty hand Takes the fastest hold: thy humiliation if true, will empty thee of all self conceit:
cs pns31 vvz d n1 p-acp po31 n1, dt j n1 vvz dt av-js vvi: po21 n1 cs j, vmb vvi pno21 pp-f d n1 n1:
(14) doctrine (DIV2)
517
Page 268
3764
therefore if thou through humiliation hast nothing of thine owne to trust to, thou art the fitter object for mercy.
Therefore if thou through humiliation hast nothing of thine own to trust to, thou art the fitter Object for mercy.
av cs pns21 p-acp n1 vh2 pix pp-f png21 d p-acp n1 p-acp, pns21 vb2r dt jc n1 p-acp n1.
(14) doctrine (DIV2)
517
Page 268
3765
Be not alwayes poring downewards on thy sinnes, but looke up to God, Heb. 6. They have strong consolation, who have fled for refuge to the hope laid before us, which hope wee have as an anker of the soule both sure and stedfast,
Be not always poring downwards on thy Sins, but look up to God, Hebrew 6. They have strong consolation, who have fled for refuge to the hope laid before us, which hope we have as an anchor of the soul both sure and steadfast,
vbb xx av j-vvg av p-acp po21 n2, cc-acp vvb a-acp p-acp np1, np1 crd pns32 vhb j n1, r-crq vhb vvn p-acp n1 p-acp dt n1 vvn p-acp pno12, r-crq vvb pns12 vhb p-acp dt n1 pp-f dt n1 d j cc j,
(14) doctrine (DIV2)
517
Page 269
3766
and which entreth into that within the vaile, Verse 18, 19. This our hope is not said to bee any thing in our selves,and which entereth into that within the veil, Verse 18, 19. This our hope is not said to be any thing in our selves,
cc r-crq vvz p-acp d p-acp dt n1, vvb crd, crd d po12 n1 vbz xx vvn pc-acp vbi d n1 p-acp po12 n2,
(14) doctrine (DIV2)
517
Page 269
3767
but is as a refuge which wee flie unto out of our selves, and is laid afore us, growes not within from what is within us, and is from above:
but is as a refuge which we fly unto out of our selves, and is laid afore us, grows not within from what is within us, and is from above:
cc-acp vbz p-acp dt n1 r-crq pns12 vvb p-acp av pp-f po12 n2, cc vbz vvn p-acp pno12, vvz xx p-acp p-acp r-crq vbz p-acp pno12, cc vbz p-acp a-acp:
(14) doctrine (DIV2)
517
Page 269
3768
now by hope, wee are not to understand the thing hoped for, or the grace of hope in us,
now by hope, we Are not to understand the thing hoped for, or the grace of hope in us,
av p-acp n1, pns12 vbr xx pc-acp vvi dt n1 vvd p-acp, cc dt n1 pp-f n1 p-acp pno12,
(14) doctrine (DIV2)
517
Page 269
3769
but that sure promise of God ratified by an oath;
but that sure promise of God ratified by an oath;
cc-acp cst j n1 pp-f np1 vvn p-acp dt n1;
(14) doctrine (DIV2)
517
Page 269
3770
this is the object of our hope, and so call'd our hope, that is it which is our refuge,
this is the Object of our hope, and so called our hope, that is it which is our refuge,
d vbz dt n1 pp-f po12 n1, cc av vvd po12 n1, cst vbz pn31 r-crq vbz po12 n1,
(14) doctrine (DIV2)
517
Page 269
3771
and which is laid afore us, and proceeds from Gods owne brest and nature;
and which is laid afore us, and proceeds from God's own breast and nature;
cc r-crq vbz vvn p-acp pno12, cc vvz p-acp n2 d n1 cc n1;
(14) doctrine (DIV2)
517
Page 269
3772
which if we anchor upon, wee shall have strong consolation, both for surenesse of not failing us,
which if we anchor upon, we shall have strong consolation, both for sureness of not failing us,
r-crq cs pns12 vvi p-acp, pns12 vmb vhi j n1, av-d p-acp n1 pp-f xx vvg pno12,
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and for steadinesse establishing our hearts;
and for steadiness establishing our hearts;
cc p-acp n1 vvg po12 n2;
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but whilst we flie for refuge to any thing in our selves, or cast anchor upon it, we are tossed with every wave.
but while we fly for refuge to any thing in our selves, or cast anchor upon it, we Are tossed with every wave.
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2 Our daily infirmities, they also are a great impediment.
2 Our daily infirmities, they also Are a great impediment.
crd np1 j n2, pns32 av vbr dt j n1.
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A man thinkes, if I had faith, that would so purifie my heart, as I should not fall thus oft as I doe;
A man thinks, if I had faith, that would so purify my heart, as I should not fallen thus oft as I do;
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which whilst I doe, how can I have such strong consolation? for this I say to all upright hearted Christians, that their infirmities should not dishearten their faith and consolation,
which while I do, how can I have such strong consolation? for this I say to all upright hearted Christians, that their infirmities should not dishearten their faith and consolation,
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but they should rather labour to strengthen their sanctification. Say with thy selfe, because my sins are and have been greater than other mens,
but they should rather labour to strengthen their sanctification. Say with thy self, Because my Sins Are and have been greater than other men's,
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therefore I will labour more for sanctification hereafter, I will love more than others, and be more serviceable for the time to come;
Therefore I will labour more for sanctification hereafter, I will love more than Others, and be more serviceable for the time to come;
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but say not, therefore I will doubt or despaire of Gods mercy.
but say not, Therefore I will doubt or despair of God's mercy.
cc-acp vvb xx, av pns11 vmb vvi cc n1 pp-f npg1 n1.
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3. Hinderance to their laying hold of the promises of forgivenesse, is a conceit of their want of humiliation, 3. Hindrance to their laying hold of the promises of forgiveness, is a conceit of their want of humiliation,
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3782
as if they were not humbled enough;
as if they were not humbled enough;
c-acp cs pns32 vbdr xx vvn av-d;
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but if it bee so much as brings thee home to Christ, if thou thirst for Christ,
but if it be so much as brings thee home to christ, if thou thirst for christ,
cc-acp cs pn31 vbb av av-d c-acp vvz pno21 av-an p-acp np1, cs pns21 vvb p-acp np1,
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so as nothing will content thee till thou hast him; feare not to lay hold, this is enough, stand not upon the measure.
so as nothing will content thee till thou hast him; Fear not to lay hold, this is enough, stand not upon the measure.
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Lastly, it may bee thou hast not prayed enough for assurance of forgivenesse, and therefore wantest it.
Lastly, it may be thou hast not prayed enough for assurance of forgiveness, and Therefore Wantest it.
ord, pn31 vmb vbi pns21 vh2 xx vvn av-d p-acp n1 pp-f n1, cc av vv2 pn31.
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It is here put in as a condition, if my people pray, and among other things for this, to forgive your sinnes,
It is Here put in as a condition, if my people pray, and among other things for this, to forgive your Sins,
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and to give them the assurance of it.
and to give them the assurance of it.
cc pc-acp vvi pno32 dt n1 pp-f pn31.
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All the arguments in the world cannot perswade the heart of this, nothing but the spirit of adoption;
All the Arguments in the world cannot persuade the heart of this, nothing but the Spirit of adoption;
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and can so great a mercy be obtained without fervent prayer? therefore goe to God,
and can so great a mercy be obtained without fervent prayer? Therefore go to God,
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and intreate his favour, and though hee deferres, yet continue in prayer:
and entreat his favour, and though he defers, yet continue in prayer:
cc vvi po31 n1, cc cs pns31 vvz, av vvb p-acp n1:
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for it may be the Lord also with-holds it, because hee would have thee set an high prize upon it:
for it may be the Lord also withholds it, Because he would have thee Set an high prize upon it:
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which thou wouldest not doe, if thou shouldest obtaine it easily:
which thou Wouldst not do, if thou Shouldst obtain it Easily:
r-crq pns21 vmd2 xx vdi, cs pns21 vmd2 vvi pn31 av-j:
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but be not discouraged, continue thou to pray still, and in the end thou shalt have it with a full hand.
but be not discouraged, continue thou to pray still, and in the end thou shalt have it with a full hand.
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Heare you mee, all yee that are upright and sincere in heart, here is your comfort, continue thus to seeke Gods face,
Hear you me, all ye that Are upright and sincere in heart, Here is your Comfort, continue thus to seek God's face,
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and all your sinnes shall bee as if they had never beene committed by you:
and all your Sins shall be as if they had never been committed by you:
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and what is said of the sinnes of Israel and Iudah, Ier. 50. 20. The iniquity of Iacob shall bee sought for,
and what is said of the Sins of Israel and Iudah, Jeremiah 50. 20. The iniquity of Iacob shall be sought for,
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and there shall none be found: so shall thine be in the day when they shall be sought for: and there shall none be found: so shall thine be in the day when they shall be sought for:
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Is not this a great and unspeakeable mercy? A man shall bee as if hee had never committed sinne:
Is not this a great and unspeakable mercy? A man shall be as if he had never committed sin:
vbz xx d dt j cc j n1? dt n1 vmb vbi c-acp cs pns31 vhd av-x vvn n1:
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even as if hee were as innocent as Adam was in Paradise.
even as if he were as innocent as Adam was in Paradise.
av c-acp cs pns31 vbdr a-acp j-jn c-acp np1 vbds p-acp n1.
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But you will object and say, can sinnes that have been committed cease to have beene committed, But you will Object and say, can Sins that have been committed cease to have been committed,
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or cease to have been sins? Answer: tis true, that which is once done can never bee undone.
or cease to have been Sins? Answer: this true, that which is once done can never be undone.
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3802
All the acts remaine as things once done, so as it may be said, they were committed, and were thus hainous;
All the acts remain as things once done, so as it may be said, they were committed, and were thus heinous;
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3803
when therefore it is said, there shall be none, the meaning is, they shall be of no efficacy, they shall never bee able to doe you hurt,
when Therefore it is said, there shall be none, the meaning is, they shall be of no efficacy, they shall never be able to do you hurt,
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3804
as our Saviour said to his Disciples, Luk. 10. 19 You shall tread upon Serpents and Scorpions,
as our Saviour said to his Disciples, Luk. 10. 19 You shall tread upon Serpents and Scorpions,
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3805
and they shall not hurt you, so I may say of sin, it shal not hurt you, because the sting is taken away in and by Christ;and they shall not hurt you, so I may say of since, it shall not hurt you, Because the sting is taken away in and by christ;
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3806
or as that fire in Nebuchadnezzars furnace, it had power enough to burne others, but not so much as to singe an haire of the three children, because Christ was with them;
or as that fire in Nebuchadnezar's furnace, it had power enough to burn Others, but not so much as to sing an hair of the three children, Because christ was with them;
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3807
so those sinnes which would sting and shall sting others to death, because of their impenitence,
so those Sins which would sting and shall sting Others to death, Because of their impenitence,
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yet shall doe thee no hurt, but fall off like the Viper off from Saint Pauls hands, but not hurt thee.
yet shall do thee no hurt, but fallen off like the Viper off from Saint Paul's hands, but not hurt thee.
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(14) doctrine (DIV2)
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3809
It is an opinion of some, that GOD can see no sinne in his children,
It is an opinion of Some, that GOD can see no sin in his children,
pn31 vbz dt n1 pp-f d, cst np1 vmb vvi dx n1 p-acp po31 n2,
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because, they say there are none (when a man is once in Christ) son to bee seene:
Because, they say there Are none (when a man is once in christ) son to be seen:
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3811
But that is not the meaning of that saying, God sees no iniquity in Iacob:
But that is not the meaning of that saying, God sees no iniquity in Iacob:
cc-acp cst vbz xx dt n1 pp-f d n-vvg, np1 vvz dx n1 p-acp np1:
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3812
they are there, but as in a debt-booke crossed and cancell'd though the lines be drawne over,
they Are there, but as in a debt-book crossed and canceled though the lines be drawn over,
pns32 vbr a-acp, cc-acp c-acp p-acp dt n1 vvn cc vvn c-acp dt n2 vbb vvn a-acp,
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3813
yet the summes may be read, yet so as they cannot bee enacted, or sued for,
yet the sums may be read, yet so as they cannot be enacted, or sued for,
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3814
because they are crossed and cancell'd.
Because they Are crossed and canceled.
c-acp pns32 vbr vvn cc vvn.
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3815
A falling starre loseth its light by little and little, and when it comes to the earth, it goes quite out:
A falling star loses its Light by little and little, and when it comes to the earth, it Goes quite out:
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(14) doctrine (DIV2)
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3816
so when sinnes begin to fall from their proper element and Sphere, that is an unregenerate heart, where they had dominion and raigned and moved as in their Orbe, the light and influence of it decayes,
so when Sins begin to fallen from their proper element and Sphere, that is an unregenerate heart, where they had dominion and reigned and moved as in their Orb, the Light and influence of it decays,
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3817
and shall at length both in the guilt and power of it wholly vanish. I will also adde to this, this caution:
and shall At length both in the guilt and power of it wholly vanish. I will also add to this, this caution:
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3818
the Saints must know that for all this, their sinnes are retained, till they actually repent againe, the Lords wrath is kindled against them,
the Saints must know that for all this, their Sins Are retained, till they actually Repent again, the lords wrath is kindled against them,
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3819
and they may feele such effects of it as may make their hearts ake.
and they may feel such effects of it as may make their hearts ache.
cc pns32 vmb vvi d n2 pp-f pn31 c-acp vmb vvi po32 n2 vvi.
(14) doctrine (DIV2)
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3820
Thus the Lord met Moses, and would have slayne him in the Inne for neglecting that ordinance of circumcision;
Thus the Lord met Moses, and would have slain him in the Inn for neglecting that Ordinance of circumcision;
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3821
the sinne was not forgiven till he had humbled himselfe, and amended his fault;
the sin was not forgiven till he had humbled himself, and amended his fault;
dt n1 vbds xx vvn c-acp pns31 vhd vvn px31, cc vvn po31 n1;
(14) doctrine (DIV2)
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3822
so GOD was angry with the Israelites that fled before their enemies, till the accursed thing was taken away:
so GOD was angry with the Israelites that fled before their enemies, till the accursed thing was taken away:
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3823
So when David sinned in the matter of Vriah, it is said in the end of that Chapter 2 Sam. 11. 27. The thing that David had done displeased the Lord, and there was the wrath of a father against him, though not of an enemie:
So when David sinned in the matter of Uriah, it is said in the end of that Chapter 2 Sam. 11. 27. The thing that David had done displeased the Lord, and there was the wrath of a father against him, though not of an enemy:
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3824
and when was it that GOD was well pleased with him againe, but when hee had humbled himselfe and repented? Therefore that you may have strong consolation, search and examine your hearts and lives, see that there bee no way of wickednesse unrepented of in you,
and when was it that GOD was well pleased with him again, but when he had humbled himself and repented? Therefore that you may have strong consolation, search and examine your hearts and lives, see that there be no Way of wickedness unrepented of in you,
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3825
before you apply all these promises, which then you may doe to your comfort. Somewhat is now to bee said, even to those whom before wee excluded;
before you apply all these promises, which then you may do to your Comfort. Somewhat is now to be said, even to those whom before we excluded;
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(14) doctrine (DIV2)
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3826
for the end of our preaching is not to shut them for ever out. If the LORD will bee mercyfull to our sinnes, if wee be humbled;
for the end of our preaching is not to shut them for ever out. If the LORD will be merciful to our Sins, if we be humbled;
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(14) doctrine (DIV2)
525
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3827
there is an open dore for those that are without, a ground, to exhort them to come in. Come, and welcome.
there is an open door for those that Are without, a ground, to exhort them to come in. Come, and welcome.
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(14) doctrine (DIV2)
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3828
God is exceeding mercifull, and ready to forgive, and receive you. If any thing will draw men in, they are the promises of mercy;
God is exceeding merciful, and ready to forgive, and receive you. If any thing will draw men in, they Are the promises of mercy;
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Page 273
3829
the Hue and Cry makes the Thiefe to flye away the faster.
the Hue and Cry makes the Thief to fly away the faster.
dt n1 cc n1 vvz dt n1 pc-acp vvi av dt jc.
(14) doctrine (DIV2)
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3830
The Proclamation of pardon brings the Rebels in, and what greater motive can wee use than this, that whatever your sinnes are or have beene, never so great in themselves and aggravated with never so many circumstances,
The Proclamation of pardon brings the Rebels in, and what greater motive can we use than this, that whatever your Sins Are or have been, never so great in themselves and aggravated with never so many Circumstances,
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(14) doctrine (DIV2)
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3831
yet if you will come in and humble your selves, and turne to God, God will bee mercifull to you.
yet if you will come in and humble your selves, and turn to God, God will be merciful to you.
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(14) doctrine (DIV2)
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Page 273
3832
No matter what thy sinnes have beene:
No matter what thy Sins have been:
dx n1 r-crq po21 n2 vhb vbn:
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3833
all the matter is, what thy humility is, what thy resolutions to confesse and forsake thy sinnes are;
all the matter is, what thy humility is, what thy resolutions to confess and forsake thy Sins Are;
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3834
thy have not gone beyond that price which hath beene paid for them: And God will not only pardon their sins but also leave a blessing behind.
thy have not gone beyond that price which hath been paid for them: And God will not only pardon their Sins but also leave a blessing behind.
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(14) doctrine (DIV2)
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3835
If you indeed should come thus to any man whom you have offended, hee would say, what are you not ashamed to come to mee having wronged mee thus, to looke mee in the face? not to aske forgivenesse onely,
If you indeed should come thus to any man whom you have offended, he would say, what Are you not ashamed to come to me having wronged me thus, to look me in the face? not to ask forgiveness only,
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3836
but to aske such a kindnesse, such a favour at my hands also? how could you have the face to doe it? But the Lord, he never gives that answer,
but to ask such a kindness, such a favour At my hands also? how could you have the face to do it? But the Lord, he never gives that answer,
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for he is not as man, Ier. 3. 11. Though if a man put away his wife,
for he is not as man, Jeremiah 3. 11. Though if a man put away his wife,
c-acp pns31 vbz xx p-acp n1, np1 crd crd cs cs dt n1 vvd av po31 n1,
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and shee becomes another mans, hee will not receive her againe; yet returne to me, sayes God. and she becomes Another men, he will not receive her again; yet return to me, Says God.
cc pns31 vvz j-jn n2, pns31 vmb xx vvi pno31 av; av vvb p-acp pno11, vvz np1.
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It is possible for men to commit such sins, that men cannot forgive, but God can pardon any.
It is possible for men to commit such Sins, that men cannot forgive, but God can pardon any.
pn31 vbz j p-acp n2 pc-acp vvi d n2, cst n2 vmbx vvi, cc-acp np1 vmb vvi d.
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You know the pernicious counsell which Achitophel gave to Absolon; to goe in to his fathers wives, to make an irrecoverable breach betweene his father and him, judgeing it such an injury,
You know the pernicious counsel which Ahithophel gave to Absalom; to go in to his Father's wives, to make an irrecoverable breach between his father and him, judging it such an injury,
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as David would never put up, yet returne to mee sayes God.
as David would never put up, yet return to me Says God.
c-acp np1 vmd av-x vvi a-acp, av vvi p-acp pno11 vvz np1.
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God can pardon any, I will scatter thy sinnes as a myst, and thine iniquity as a cloud.
God can pardon any, I will scatter thy Sins as a mist, and thine iniquity as a cloud.
np1 vmb vvi d, pns11 vmb vvi po21 n2 p-acp dt n1, cc po21 n1 p-acp dt n1.
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Some sinnes are small as mysts, some more great and grosser, as a cloud. Gods mercy is able to scatter both.
some Sins Are small as mysts, Some more great and grosser, as a cloud. God's mercy is able to scatter both.
d n2 vbr j c-acp n2, d dc j cc jc, c-acp dt n1. npg1 n1 vbz j pc-acp vvi d.
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Doe not say, oh I had beene a happy man, if I had not fallen into this or that sinne, I had then beene pardoned.
Do not say, o I had been a happy man, if I had not fallen into this or that sin, I had then been pardoned.
vdb xx vvi, uh pns11 vhd vbn dt j n1, cs pns11 vhd xx vvn p-acp d cc d n1, pns11 vhd av vbn vvn.
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Tis true, that in respect of Gods dishonour, it had beene better thou hadst not committed it;
This true, that in respect of God's dishonour, it had been better thou Hadst not committed it;
pn31|vbz j, cst p-acp n1 pp-f npg1 n1, pn31 vhd vbn jc pns21 vhd2 xx vvn pn31;
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but yet this I will say, that in respect of obtaining pardon thou mayest bee happy notwithstanding:
but yet this I will say, that in respect of obtaining pardon thou Mayest be happy notwithstanding:
cc-acp av d pns11 vmb vvi, cst p-acp n1 pp-f vvg n1 pns21 vm2 vbi j a-acp:
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if thou humble thy selfe, this sinne will not barre thee from happinesse;
if thou humble thy self, this sin will not bar thee from happiness;
cs pns21 vvb po21 n1, d n1 vmb xx vvi pno21 p-acp n1;
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but thou maist be in as good a condition after thou art come home as any other whose sinnes have beene smaller:
but thou Mayest be in as good a condition After thou art come home as any other whose Sins have been smaller:
cc-acp pns21 vm2 vbi p-acp c-acp j dt n1 c-acp pns21 vb2r vvn av-an p-acp d n-jn rg-crq n2 vhb vbn jc:
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and know that when thou art once come home, God looking upon thee in Christ, all thy sinnes displease him not so much,
and know that when thou art once come home, God looking upon thee in christ, all thy Sins displease him not so much,
cc vvb cst c-crq pns21 vb2r a-acp vvn av-an, np1 vvg p-acp pno21 p-acp np1, d po21 n2 vvi pno31 xx av av-d,
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as thy repentance in and through Christ pleaseth him. But how shall a man be perswaded of this Gods readinesse to forgive?
as thy Repentance in and through christ Pleases him. But how shall a man be persuaded of this God's readiness to forgive?
c-acp po21 n1 p-acp cc p-acp np1 vvz pno31. cc-acp q-crq vmb dt n1 vbi vvn pp-f d n2 n1 pc-acp vvi?
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Consider that place, As I live, saith the Lord, I will not the death of a sinner,
Consider that place, As I live, Says the Lord, I will not the death of a sinner,
vvb d n1, c-acp pns11 vvb, vvz dt n1, pns11 vmb xx dt n1 pp-f dt n1,
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but rather that hee turne from his wickednesse and live: but rather that he turn from his wickedness and live:
cc-acp av-c cst pns31 vvb p-acp po31 n1 cc vvi:
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Hee hath taken an oath for it, that hee delights more in saving than in destroying: and you may believe him.
He hath taken an oath for it, that he delights more in Saving than in destroying: and you may believe him.
pns31 vhz vvn dt n1 p-acp pn31, cst pns31 vvz av-dc p-acp vvg cs p-acp vvg: cc pn22 vmb vvi pno31.
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Consider also what Christ was wont to doe in the dayes of his flesh: and hee is still as mercifull an high Priest as ever:
Consider also what christ was wont to do in the days of his Flesh: and he is still as merciful an high Priest as ever:
np1 av q-crq np1 vbds j pc-acp vdi p-acp dt n2 pp-f po31 n1: cc pns31 vbz av p-acp j dt j n1 c-acp av:
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None were more welcome to him than Publicans and Harlots, that came with repentance to him;
None were more welcome to him than Publicans and Harlots, that Come with Repentance to him;
pi vbdr av-dc j-jn p-acp pno31 cs n2 cc n2, cst vvd p-acp n1 p-acp pno31;
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and he is as ready to receive us now as them then.
and he is as ready to receive us now as them then.
cc pns31 vbz a-acp j pc-acp vvi pno12 av p-acp pno32 av.
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3857
I doubt not but that Christ is willing, but what will God the Father do?
I doubt not but that christ is willing, but what will God the Father do?
pns11 vvb xx cc-acp cst np1 vbz j, cc-acp r-crq vmb np1 dt n1 vdb?
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It is certaine, that hee is not willing to have his Sonnes bloud spilt in vaine, which should bee of none effect,
It is certain, that he is not willing to have his Sons blood spilled in vain, which should be of none Effect,
pn31 vbz j, cst pns31 vbz xx j pc-acp vhi po31 ng1 n1 vvn p-acp j, r-crq vmd vbi pp-f pix n1,
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if such sinners as you are should not bee saved:
if such Sinners as you Are should not be saved:
cs d n2 c-acp pn22 vbr vmd xx vbi vvn:
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Hereby the bloud of Christ is improved, that it is sprinkled on many for great sinnes.
Hereby the blood of christ is improved, that it is sprinkled on many for great Sins.
av dt n1 pp-f np1 vbz vvn, cst pn31 vbz vvn p-acp d c-acp j n2.
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Thinke not therefore that God is backward to pardon, Psal. 130. 3, 4. There are two arguments more to helpe us in this, If hee should marke what is done amisse, who should stand? none should be saved.
Think not Therefore that God is backward to pardon, Psalm 130. 3, 4. There Are two Arguments more to help us in this, If he should mark what is done amiss, who should stand? none should be saved.
vvb xx av cst np1 vbz av-j pc-acp vvi, np1 crd crd, crd pc-acp vbr crd n2 av-dc pc-acp vvi pno12 p-acp d, cs pns31 vmd vvi r-crq vbz vdn av, r-crq vmd vvi? pix vmd vbi vvn.
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Now it is not his will that all flesh should perish, and therefore hee will not take the advantage to cast men cleane off for their sinnes;
Now it is not his will that all Flesh should perish, and Therefore he will not take the advantage to cast men clean off for their Sins;
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3863
againe, none else would worship him. There is mercy with thee, that thou mayest bee feared:
again, none Else would worship him. There is mercy with thee, that thou Mayest be feared:
av, pix av vmd vvi pno31. pc-acp vbz n1 p-acp pno21, cst pns21 vm2 vbi vvn:
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It is his full purpose to have some servants to feare and worship him.
It is his full purpose to have Some Servants to Fear and worship him.
pn31 vbz po31 j n1 pc-acp vhi d n2 pc-acp vvi cc vvi pno31.
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532
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Yea shall I goe further? God is not onely ready to forgive, but desirous of it,
Yea shall I go further? God is not only ready to forgive, but desirous of it,
uh vmb pns11 vvi av-jc? np1 vbz xx av-j j pc-acp vvi, cc-acp j pp-f pn31,
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yea hee is glad at the heart when a great sinner doth come in:
yea he is glad At the heart when a great sinner does come in:
uh pns31 vbz j p-acp dt n1 c-crq dt j n1 vdz vvi p-acp:
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which is noted to us in the Parable of the lost sheepe, and the lost groat: how did the woman rejoyce for the finding of her groat,
which is noted to us in the Parable of the lost sheep, and the lost groat: how did the woman rejoice for the finding of her groat,
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and the Shepheard for his sheepe? And likewise in the Parable of the lost Sonne, how glad was hee when he heard that his Sonne was comming home, that yet had lived riotously and spent his goods? it was to shew, that GOD was so affected,
and the Shepherd for his sheep? And likewise in the Parable of the lost Son, how glad was he when he herd that his Son was coming home, that yet had lived riotously and spent his goods? it was to show, that GOD was so affected,
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when a great sinner returnes to him.
when a great sinner returns to him.
c-crq dt j n1 n2 p-acp pno31.
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Besides, he doth not onely say, if you will come, I keepe open house, I will not shut you out; but inviteth them, calleth them;
Beside, he does not only say, if you will come, I keep open house, I will not shut you out; but Inviteth them, calls them;
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yea more, sends his ministers to fetch them in; yea more, entreateth, beseecheth, commandeth, threatneth.
yea more, sends his Ministers to fetch them in; yea more, entreateth, Beseecheth, commands, threatens.
uh av-dc, vvz po31 n2 pc-acp vvi pno32 p-acp; uh av-dc, vvz, vvz, vvz, vvz.
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532
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But you will say, is it possible, that I should bee forgiven, that have committed so many sinnes,
But you will say, is it possible, that I should be forgiven, that have committed so many Sins,
p-acp pn22 vmb vvi, vbz pn31 j, cst pns11 vmd vbb vvn, cst vhb vvn av d n2,
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so great, so hainous, and continued so long in them? Yes, it is possible for you.
so great, so heinous, and continued so long in them? Yes, it is possible for you.
av j, av j, cc vvd av av-j p-acp pno32? uh, pn31 vbz j p-acp pn22.
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Marke that place, 1 Cor. 6. 9. Hee reckons up as great sinnes, as can bee named.
Mark that place, 1 Cor. 6. 9. He reckons up as great Sins, as can be nam.
n1 cst n1, crd np1 crd crd pns31 vvz a-acp p-acp j n2, c-acp vmb vbi vvn.
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And such were some of you, but now you are washed. And such were Some of you, but now you Are washed.
cc d vbdr d pp-f pn22, cc-acp av pn22 vbr vvn.
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You see what kind of people there were forgiven, whence wee may gather, that those that are guilty of those sinnes now may bee forgiven as well as then, such were some of you.
You see what kind of people there were forgiven, whence we may gather, that those that Are guilty of those Sins now may be forgiven as well as then, such were Some of you.
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534
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3877
Whosoever thou art, it is no matter what thou hast beene; all the matter is what thou wilt bee.
Whosoever thou art, it is no matter what thou hast been; all the matter is what thou wilt be.
c-crq pns21 vb2r, pn31 vbz dx n1 q-crq pns21 vh2 vbn; d dt n1 vbz q-crq pns21 vm2 vbi.
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Put case, any of the old Prophets should come to thee, or any man in particular,
Put case, any of the old prophets should come to thee, or any man in particular,
vvb n1, d pp-f dt j n2 vmd vvi p-acp pno21, cc d n1 p-acp j,
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and say, wilt thou bee content now to turne to GOD? if thou wilt, all thy sinnes shall bee washt away,
and say, wilt thou be content now to turn to GOD? if thou wilt, all thy Sins shall be washed away,
cc vvi, vm2 pns21 vbi j av pc-acp vvi p-acp np1? cs pns21 vm2, d po21 n2 vmb vbi vvn av,
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534
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3880
and thou shalt bee made an heire of Heaven:
and thou shalt be made an heir of Heaven:
cc pns21 vm2 vbi vvn dt n1 pp-f n1:
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3881
it would cause him that hath any ingenuity, to relent and say, LORD, canst thou now bee so mercifull to mee as to forgive mee after all this? loe LORD, I will come in and turne unto thee.
it would cause him that hath any ingenuity, to relent and say, LORD, Canst thou now be so merciful to me as to forgive me After all this? lo LORD, I will come in and turn unto thee.
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I aske thee this question, whether art thou content to quit all thy sinnes presently upon assurance of being received,
I ask thee this question, whither art thou content to quit all thy Sins presently upon assurance of being received,
pns11 vvb pno21 d n1, c-crq vb2r pns21 j pc-acp vvi d po21 n2 av-j p-acp n1 pp-f vbg vvn,
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3883
if thou dost? if thou answerest no, art thou not worthy to bee destroyed? if yes, is not this great comfort?
if thou dost? if thou Answerest no, art thou not worthy to be destroyed? if yes, is not this great Comfort?
cs pns21 vd2? cs pns21 vv2 dx, vb2r pns21 xx j pc-acp vbi vvn? cs pn22, vbz xx d j n1?
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3884
But some may say, if heaven gate stand thus wide open, I may come and bee welcome at any time.
But Some may say, if heaven gate stand thus wide open, I may come and be welcome At any time.
p-acp d vmb vvi, cs n1 n1 vvb av av-j j, pns11 vmb vvi cc vbi j-jn p-acp d n1.
(14) doctrine (DIV2)
536
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3885
Thou vile wretch, that darest to have such a thought! Dost thou not know, that every such refusall of such an offer is so dangerous, Thou vile wretch, that Darest to have such a Thought! Dost thou not know, that every such refusal of such an offer is so dangerous,
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(14) doctrine (DIV2)
536
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3886
as it may put thee into hazard of never having the like againe? If the gate of heaven stood thus alwayes open,
as it may put thee into hazard of never having the like again? If the gate of heaven stood thus always open,
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(14) doctrine (DIV2)
536
Page 277
3887
why then did God sweare in his wrath of some Israelites, that they should never enter into his rest? and what is the reason that God said of those that were invited to the feast,
why then did God swear in his wrath of Some Israelites, that they should never enter into his rest? and what is the reason that God said of those that were invited to the feast,
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3888
but refused to come, that they should never taste of it? The reason is there given, it is said, the master of the feast was full of wrath at the refusall of his offer, both because his love and kindnesse was despised:
but refused to come, that they should never taste of it? The reason is there given, it is said, the master of the feast was full of wrath At the refusal of his offer, both Because his love and kindness was despised:
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3889
that filleth a man with indignation, and so the Lord: and also because the thing offered was of so much price;
that fills a man with Indignation, and so the Lord: and also Because the thing offered was of so much price;
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3890
it being the kingdome of heaven, and the precious bloud of Christ. Therefore whensoever such an offer is made and refused, God is exceeding angry.
it being the Kingdom of heaven, and the precious blood of christ. Therefore whensoever such an offer is made and refused, God is exceeding angry.
pn31 vbg dt n1 pp-f n1, cc dt j n1 pp-f np1. av c-crq d dt n1 vbz vvn cc vvn, np1 vbz av-vvg j.
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3891
There goes an axe and a sword with this offer, to cut downe every tree that will not bring forth good fruit.
There Goes an axe and a sword with this offer, to Cut down every tree that will not bring forth good fruit.
pc-acp vvz dt n1 cc dt n1 p-acp d n1, pc-acp vvi a-acp d n1 cst vmb xx vvi av j n1.
(14) doctrine (DIV2)
536
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3892
Say not when you heare of this offer, I am glad there is such a thing, I will accept of it another time,
Say not when you hear of this offer, I am glad there is such a thing, I will accept of it Another time,
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3893
but it comes too soone for mee now.
but it comes too soon for me now.
cc-acp pn31 vvz av av p-acp pno11 av.
(14) doctrine (DIV2)
536
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3894
Consider this, that the end of the comming of the Lord Iesus, was not onely to save the soules of men;
Consider this, that the end of the coming of the Lord Iesus, was not only to save the Souls of men;
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536
Page 277
3895
if onely so, then indeed this might have beene done at any time, even at the last:
if only so, then indeed this might have been done At any time, even At the last:
cs av-j av, av av d vmd vhi vbn vdn p-acp d n1, av p-acp dt ord:
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but his end also was, Titus 2. 14. That he mtght purifie to himselfe a peculiar people, zealous of good workes, ' which is a greater end than that which went before in the verse, to redeeme us from all iniquity, to purchase to himselfe a people that should serve him in their life time:
but his end also was, Titus 2. 14. That he mtght purify to himself a peculiar people, zealous of good works, ' which is a greater end than that which went before in the verse, to Redeem us from all iniquity, to purchase to himself a people that should serve him in their life time:
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(14) doctrine (DIV2)
536
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3897
and canst thou thinke, that thou that hast served thy lusts all thy life time, shalt yet bee accepted at death? It is a common saying with you, that if a man bee called at the eleventh houre, hee shall be received:
and Canst thou think, that thou that hast served thy Lustiest all thy life time, shalt yet be accepted At death? It is a Common saying with you, that if a man be called At the eleventh hour, he shall be received:
cc vm2 pns21 vvi, cst pns21 cst vh2 vvn po21 n2 d po21 n1 n1, vm2 av vbi vvn p-acp n1? pn31 vbz dt j n-vvg p-acp pn22, cst cs dt n1 vbi vvn p-acp dt ord n1, pns31 vmb vbi vvn:
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'tis true, if thou beest called then first, and not before, as the thiefe, who was not call'd afore, was then accepted:
it's true, if thou Best called then First, and not before, as the thief, who was not called afore, was then accepted:
pn31|vbz j, cs pns21 vb2s vvn av ord, cc xx a-acp, c-acp dt n1, r-crq vbds xx vvn a-acp, vbds av vvn:
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but what if thou hast beene call'd afore, and hast not accepted, but put off till death? thy case then will bee exceeding dangerous.
but what if thou hast been called afore, and hast not accepted, but put off till death? thy case then will be exceeding dangerous.
cc-acp q-crq cs pns21 vh2 vbn vvn a-acp, cc vvb xx vvn, cc-acp vvd a-acp p-acp n1? po21 n1 av vmb vbi vvg j.
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Againe, I aske thee, what is it makes thee resolve to come in at death? If love to Christ, then it would sooner;
Again, I ask thee, what is it makes thee resolve to come in At death? If love to christ, then it would sooner;
av, pns11 vvb pno21, r-crq vbz pn31 vvz pno21 vvb pc-acp vvi p-acp p-acp n1? cs n1 p-acp np1, cs pn31 vmd av-c;
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if to thy selfe, how shall such conversion be accepted?
if to thy self, how shall such conversion be accepted?
cs p-acp po21 n1, q-crq vmb d n1 vbi vvn?
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Come we now to the last words. And I will heale their land. WE have these three points may be observed out of them.
Come we now to the last words. And I will heal their land. WE have these three points may be observed out of them.
vvb pns12 av p-acp dt ord n2. cc pns11 vmb vvi po32 n1. pns12 vhb d crd n2 vmb vbi vvn av pp-f pno32.
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1. That all calamities and troubles proceede from sinne; this I note from the order of the words:
1. That all calamities and Troubles proceed from sin; this I note from the order of the words:
crd cst d n2 cc n2 vvb p-acp n1; d pns11 vvb p-acp dt n1 pp-f dt n2:
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hee first forgives their sinnes, then heales their land. 2. That if calamities bee removed, and sinnes be not forgiven;
he First forgives their Sins, then heals their land. 2. That if calamities be removed, and Sins be not forgiven;
pns31 ord vvz po32 n2, av vvz po32 n1. crd cst cs n2 vbb vvn, cc n2 vbb xx vvn;
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they are removed in judgement, not in mercy. 3. That if sinne bee once forgiven, the calamity will soone be taken away. they Are removed in judgement, not in mercy. 3. That if sin be once forgiven, the calamity will soon be taken away.
pns32 vbr vvn p-acp n1, xx p-acp n1. crd cst cs n1 vbb a-acp vvn, dt n1 vmb av vbi vvn av.
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For the first, all calamity is from sinne, troubles from transgression.
For the First, all calamity is from sin, Troubles from Transgression.
p-acp dt ord, d n1 vbz p-acp n1, vvz p-acp n1.
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In the chaine of evills, sinne is the first linke that drawes on all the rest;
In the chain of evils, sin is the First link that draws on all the rest;
p-acp dt n1 pp-f n2-jn, n1 vbz dt ord n1 cst vvz p-acp d dt n1;
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as grace is in the chaine of blessings and comforts. Consider this in all kinds of judgements, which wee may reduce to three heads.
as grace is in the chain of blessings and comforts. Consider this in all Kinds of Judgments, which we may reduce to three Heads.
c-acp n1 vbz p-acp dt n1 pp-f n2 cc n2. np1 d p-acp d n2 pp-f n2, r-crq pns12 vmb vvi p-acp crd n2.
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1. Temporall calamities, about the things of this life, they are all from sinne, both publike and private. 1. Temporal calamities, about the things of this life, they Are all from sin, both public and private.
crd j n2, p-acp dt n2 pp-f d n1, pns32 vbr d p-acp n1, d j cc j.
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542
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What was the reason of Salomons troubles? The Lord stirred up an adversary against him,
What was the reason of Solomon's Troubles? The Lord stirred up an adversary against him,
q-crq vbds dt n1 pp-f np1 n2? dt n1 vvd a-acp dt n1 p-acp pno31,
(15) doctrine (DIV2)
542
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because hee departed from the Lord, and had set up idolatry:
Because he departed from the Lord, and had Set up idolatry:
c-acp pns31 vvd p-acp dt n1, cc vhd vvn a-acp n1:
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so the sword departed not from Davids house, because of his sinne with Bathsheba, and the murther of Vriah. So Asa, 2 Chron. 16. the Prophet tels him, Hence forth thou shalt have warre,
so the sword departed not from Davids house, Because of his sin with Bathsheba, and the murder of Uriah. So Asa, 2 Chronicles 16. the Prophet tells him, Hence forth thou shalt have war,
av dt n1 vvd xx p-acp npg1 n1, c-acp pp-f po31 n1 p-acp np1, cc dt n1 pp-f np1. av np1, crd np1 crd dt n1 vvz pno31, av av pns21 vm2 vhi n1,
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because thou hast not rested on the Lord. I could give a hundred instances for this.Because thou hast not rested on the Lord. I could give a hundred instances for this.
c-acp pns21 vh2 xx vvn p-acp dt n1. pns11 vmd vvi dt crd n2 p-acp d.
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2. Sort of judgements are spirituall, which are much more grievous than the former; when a man is given up to his lusts, and to hardnesse of heart:
2. Sort of Judgments Are spiritual, which Are much more grievous than the former; when a man is given up to his Lustiest, and to hardness of heart:
crd vvb pp-f n2 vbr j, r-crq vbr av-d av-dc j cs dt j; c-crq dt n1 vbz vvn a-acp p-acp po31 n2, cc p-acp n1 pp-f n1:
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and this proceedeth from some other sinnes that went before;
and this Proceedeth from Some other Sins that went before;
cc d vvz p-acp d j-jn n2 cst vvd a-acp;
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and it is a sure rule, that you never see a man given up to worke uncleannesse with greedinesse, or to such open scandalous sinnes,
and it is a sure Rule, that you never see a man given up to work uncleanness with greediness, or to such open scandalous Sins,
cc pn31 vbz dt j n1, cst pn22 av-x vvi dt n1 vvn a-acp pc-acp vvi n1 p-acp n1, cc p-acp d j j n2,
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but the first rise of it was his unconscionable walking with God in secret, as the Apostle Paul sayes of the Gentiles.
but the First rise of it was his unconscionable walking with God in secret, as the Apostle Paul Says of the Gentiles.
cc-acp dt ord n1 pp-f pn31 vbds po31 j vvg p-acp np1 p-acp j-jn, c-acp dt n1 np1 vvz pp-f dt n2-j.
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Rom. 1. 20. to 24. That because when they knew God, they glorified him not as God, God gave them up to vile affections, So Psal. 80. 11, 12. But my people would not bearken, Rom. 1. 20. to 24. That Because when they knew God, they glorified him not as God, God gave them up to vile affections, So Psalm 80. 11, 12. But my people would not bearken,
np1 crd crd p-acp crd d c-acp c-crq pns32 vvd np1, pns32 vvn pno31 xx c-acp np1, np1 vvd pno32 a-acp p-acp j n2, av np1 crd crd, crd p-acp po11 n1 vmd xx vvi,
(15) doctrine (DIV2)
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and Israel would none of mee: and Israel would none of me:
cc np1 vmd pi pp-f pno11:
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So I gave them up to their owne hearts lusts, and they walked in their owne counsels. So I gave them up to their own hearts Lustiest, and they walked in their own Counsels.
av pns11 vvd pno32 a-acp p-acp po32 d n2 n2, cc pns32 vvd p-acp po32 d n2.
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As if he had said, I used all the meanes: they still refused, and would none of me, and therefore I gave them up.
As if he had said, I used all the means: they still refused, and would none of me, and Therefore I gave them up.
c-acp cs pns31 vhd vvn, pns11 vvd d dt n2: pns32 av vvd, cc vmd pi pp-f pno11, cc av pns11 vvd pno32 a-acp.
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Seest thou a man given up to a lust, his heart so cemented to it,
See thou a man given up to a lust, his heart so cemented to it,
vv2 pns21 dt n1 vvn a-acp p-acp dt n1, po31 n1 av vvn p-acp pn31,
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as hee cannot live without it? know this is in judgment to him for some unconscionable walking before,
as he cannot live without it? know this is in judgement to him for Some unconscionable walking before,
c-acp pns31 vmbx vvi p-acp pn31? vvb d vbz p-acp n1 p-acp pno31 p-acp d j vvg a-acp,
(15) doctrine (DIV2)
543
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and not practising according to his knowledge.
and not practising according to his knowledge.
cc xx vvg p-acp p-acp po31 n1.
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3 There is yet a judgement beyond these, when the Lord forsaketh the creature, and withdrawes himselfe from a man;
3 There is yet a judgement beyond these, when the Lord Forsaketh the creature, and withdraws himself from a man;
crd a-acp vbz av dt n1 p-acp d, c-crq dt n1 vvz dt n1, cc vvz px31 p-acp dt n1;
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which though men doe little account of, is the fearefullest of all others. The losse of Gods presence is a losse unvaluable.
which though men do little account of, is the fearfullest of all Others. The loss of God's presence is a loss unvaluable.
r-crq c-acp n2 vdb av-j vvi pp-f, vbz dt js pp-f d n2-jn. dt n1 pp-f n2 n1 vbz dt n1 j.
(15) doctrine (DIV2)
544
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3927
Take a man that makes wealth or honour his God, take that prop from him,
Take a man that makes wealth or honour his God, take that prop from him,
vvb dt n1 cst vvz n1 cc n1 po31 n1, vvb d n1 p-acp pno31,
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and how doth his heart sinke within him? how much more, when the true God shall bee departed from a man? that God that is the God of all comfort,
and how does his heart sink within him? how much more, when the true God shall be departed from a man? that God that is the God of all Comfort,
cc q-crq vdz po31 n1 vvi p-acp pno31? c-crq d dc, c-crq dt j np1 vmb vbi vvn p-acp dt n1? cst np1 cst vbz dt n1 pp-f d n1,
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if hee bee withdrawne, the heart sinks into a bottomlesse pit of horrour; as when the Sun is gone, all things run into darknesse.
if he be withdrawn, the heart sinks into a bottomless pit of horror; as when the Sun is gone, all things run into darkness.
cs pns31 vbb vvn, dt n1 vvz p-acp dt j n1 pp-f n1; c-acp c-crq dt n1 vbz vvn, d n2 vvb p-acp n1.
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All comfort is from some measure or degree of Gods presence, though men doe not take notice of it;
All Comfort is from Some measure or degree of God's presence, though men do not take notice of it;
av-d n1 vbz p-acp d n1 cc n1 pp-f npg1 n1, cs n2 vdb xx vvi n1 pp-f pn31;
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which when it is taken away, there remaines nothing but horrour and despaire:
which when it is taken away, there remains nothing but horror and despair:
r-crq c-crq pn31 vbz vvn av, a-acp vvz pix cc-acp n1 cc n1:
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544
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when God was departed from Saul, 1 Sam. 16. hee from that day ranne into one errour after another, in his government, till hee was destroyed;
when God was departed from Saul, 1 Sam. 16. he from that day ran into one error After Another, in his government, till he was destroyed;
c-crq np1 vbds vvn p-acp np1, crd np1 crd uh p-acp d n1 vvd p-acp crd n1 p-acp j-jn, p-acp po31 n1, c-acp pns31 vbds vvn;
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and the cause of this was sinne; he had cast off the Lord, and therefore the Lord rejected him.
and the cause of this was sin; he had cast off the Lord, and Therefore the Lord rejected him.
cc dt n1 pp-f d vbds n1; pns31 vhd vvn a-acp dt n1, cc av dt n1 vvd pno31.
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The like was Caines case, Gen. 4. His judgement was, to bee banish'd from the presence of the Lord, which hee acknowledgeth to be an insupportable punishment, which hee was not able to beare.
The like was Caines case, Gen. 4. His judgement was, to be banished from the presence of the Lord, which he acknowledgeth to be an insupportable punishment, which he was not able to bear.
dt j vbds np1 n1, np1 crd po31 n1 vbds, pc-acp vbi vvn p-acp dt n1 pp-f dt n1, r-crq pns31 vvz pc-acp vbi dt j n1, r-crq pns31 vbds xx j pc-acp vvi.
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3935
When any trouble is upon thee, sticke not in the rind and ba•ke of it, but looke through it and beyond it, to the inward root of it;
When any trouble is upon thee, stick not in the rind and ba•ke of it, but look through it and beyond it, to the inward root of it;
c-crq d n1 vbz p-acp pno21, vvb xx p-acp dt n1 cc n1 pp-f pn31, cc-acp vvb p-acp pn31 cc p-acp pn31, p-acp dt j n1 pp-f pn31;
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3936
looke to sinne as the cause, and thou shalt finde it so:
look to sin as the cause, and thou shalt find it so:
vvb p-acp n1 p-acp dt n1, cc pns21 vm2 vvi pn31 av:
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it may bee the immediate cause and instrument may bee some outward thing, some enemy of thy disgrace, some sicknesse, &c. but who hath permitted them to worke? is it not the Lord? and what is the motive of his permission but sinne? men may have many severall motives to doe this or.
it may be the immediate cause and Instrument may be Some outward thing, Some enemy of thy disgrace, Some sickness, etc. but who hath permitted them to work? is it not the Lord? and what is the motive of his permission but sin? men may have many several motives to do this or.
pn31 vmb vbi dt j n1 cc n1 vmb vbi d j n1, d n1 pp-f po21 n1, d n1, av p-acp r-crq vhz vvn pno32 pc-acp vvi? vbz pn31 xx dt n1? cc q-crq vbz dt n1 pp-f po31 n1 p-acp n1? n2 vmb vhi d j n2 pc-acp vdi d cc.
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3938
that, but nothing moves the Lord but sinne and grace.
that, but nothing moves the Lord but sin and grace.
cst, cc-acp pix vvz dt n1 p-acp n1 cc n1.
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3939
When an enemy comes upon thee, say not, this man is the cause of this evill,
When an enemy comes upon thee, say not, this man is the cause of this evil,
c-crq dt n1 vvz p-acp pno21, vvb xx, d n1 vbz dt n1 pp-f d n-jn,
(15) doctrine (DIV2)
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but the Lord hath suffered him to worke, and sinne hath occasion'd this suffering, 2 Chron. 12. 5, 7. Shishak was but the violl, through whose hands God powred out his wrath;
but the Lord hath suffered him to work, and sin hath occasioned this suffering, 2 Chronicles 12. 5, 7. shishak was but the viol, through whose hands God poured out his wrath;
cc-acp dt n1 vhz vvn pno31 pc-acp vvi, cc n1 vhz vvn d n1, crd np1 crd crd, crd np1 vbds p-acp dt n1, p-acp rg-crq n2 np1 vvd av po31 n1;
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so I may say, sicknesse is but the violl, it is the Lords wrath that is powred out in it.
so I may say, sickness is but the viol, it is the lords wrath that is poured out in it.
av pns11 vmb vvi, n1 vbz p-acp dt n1, pn31 vbz dt ng1 n1 cst vbz vvn av p-acp pn31.
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3942
Amend this common errour, that men are ready to seeke out the naturall causes of the evils that befall them:
Amend this Common error, that men Are ready to seek out the natural Causes of the evils that befall them:
vvb d j n1, cst n2 vbr j pc-acp vvi av dt j n2 pp-f dt n2-jn cst vvb pno32:
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3943
if it bee sickenesse, they looke to such a distemper in diet, or cold, &c. as the cause of it:
if it be sickness, they look to such a distemper in diet, or cold, etc. as the cause of it:
cs pn31 vbb n1, pns32 vvb p-acp d dt n1 p-acp n1, cc j-jn, av c-acp dt n1 pp-f pn31:
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3944
so if they miscarry in any enterprize, what folly and oversight hath beene the cause of it? These are but the naturall and immediate causes,
so if they miscarry in any enterprise, what folly and oversight hath been the cause of it? These Are but the natural and immediate Causes,
av cs pns32 vvb p-acp d n1, r-crq n1 cc n1 vhz vbn dt n1 pp-f pn31? d vbr p-acp dt j cc j n2,
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but Christians should looke to and seeke out to the supernaturall.
but Christians should look to and seek out to the supernatural.
cc-acp np1 vmd vvi p-acp cc vvi av p-acp dt j.
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3946
When there came a famine upon the land of Iudah for three yeares, 2 Sam. 21. 1. the naturall cause was evident, which was a great drought (for that famine was healed by raine afterwards) and so in those hot countries famine came by drought alone,
When there Come a famine upon the land of Iudah for three Years, 2 Sam. 21. 1. the natural cause was evident, which was a great drought (for that famine was healed by rain afterwards) and so in those hight countries famine Come by drought alone,
c-crq a-acp vvd dt n1 p-acp dt n1 pp-f np1 p-acp crd n2, crd np1 crd crd dt j n1 vbds j, r-crq vbds dt j n1 (c-acp d n1 vbds vvn p-acp n1 av) cc av p-acp d j ng1 n1 vvd p-acp n1 av-j,
(15) doctrine (DIV2)
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3947
but David rests not here, but went to the Lord, and enquired out the reason, the sinne that should bee the cause of it:
but David rests not Here, but went to the Lord, and inquired out the reason, the sin that should be the cause of it:
cc-acp np1 vvz xx av, cc-acp vvd p-acp dt n1, cc vvd av dt n1, dt n1 cst vmd vbi dt n1 pp-f pn31:
(15) doctrine (DIV2)
545
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3948
And God told him it was for the sinne of Saul, and his bloudy house in slaying the Gibeonites: as wise statesmen,
And God told him it was for the sin of Saul, and his bloody house in slaying the Gibeonites: as wise statesmen,
cc np1 vvd pno31 pn31 vbds p-acp dt n1 pp-f np1, cc po31 j n1 p-acp vvg dt np1: p-acp j n2,
(15) doctrine (DIV2)
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3949
when they find a meane person in a treason, they rest not there, but seeke further what deepe heads was in the businesse,
when they find a mean person in a treason, they rest not there, but seek further what deep Heads was in the business,
c-crq pns32 vvb dt j n1 p-acp dt n1, pns32 vvb xx a-acp, cc-acp vvb av-j r-crq j-jn n2 vbds p-acp dt n1,
(15) doctrine (DIV2)
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3950
and who was the contriver of the plot.
and who was the contriver of the plot.
cc r-crq vbds dt n1 pp-f dt n1.
(15) doctrine (DIV2)
545
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3951
When Iacob saw the Angels descend and ascend, he lookes to the top of the ladder,
When Iacob saw the Angels descend and ascend, he looks to the top of the ladder,
c-crq np1 vvd dt n2 vvb cc vvi, pns31 vvz p-acp dt n1 pp-f dt n1,
(15) doctrine (DIV2)
545
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3952
and saw the Lord there sending them to and fro.
and saw the Lord there sending them to and from.
cc vvd dt n1 a-acp vvg pno32 p-acp cc av.
(15) doctrine (DIV2)
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3953
Looke not to the stayres of the ladder, one or two that are next to thee,
Look not to the stairs of the ladder, one or two that Are next to thee,
n1 xx p-acp dt n2 pp-f dt n1, crd cc crd cst vbr ord pc-acp pno21,
(15) doctrine (DIV2)
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3954
but to the top of the ladder, and there thou shalt see the Lord sending one Angell to do thee a mischief, another to be a Saviour to thee.
but to the top of the ladder, and there thou shalt see the Lord sending one Angel to do thee a mischief, Another to be a Saviour to thee.
cc-acp p-acp dt n1 pp-f dt n1, cc a-acp pns21 vm2 vvi dt n1 vvg crd n1 pc-acp vdi pno21 dt n1, j-jn pc-acp vbi dt n1 p-acp pno21.
(15) doctrine (DIV2)
545
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3955
If you say, how shall I know for what sinne it is? Pray earnestly,
If you say, how shall I know for what sin it is? prey earnestly,
cs pn22 vvb, q-crq vmb pns11 vvi p-acp r-crq n1 pn31 vbz? n1 av-j,
(15) doctrine (DIV2)
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3956
and enquire as David did, and as Ioshua did, when he saw the people flie before their enemies, that God would reveale to thee the particular sinne;
and inquire as David did, and as Ioshua did, when he saw the people fly before their enemies, that God would reveal to thee the particular sin;
cc vvi p-acp np1 vdd, cc c-acp np1 vdd, c-crq pns31 vvd dt n1 vvb a-acp po32 n2, cst np1 vmd vvi p-acp pno21 dt j n1;
(15) doctrine (DIV2)
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3957
and if thou canst not find out the particular sin (for it may bee some sin long ago committed,
and if thou Canst not find out the particular since (for it may be Some since long ago committed,
cc cs pns21 vm2 xx vvi av dt j n1 (c-acp pn31 vmb vbi d n1 av-j av vvn,
(15) doctrine (DIV2)
545
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3958
or some secret sinne) yet be sure that sin is the cause of it;
or Some secret sin) yet be sure that since is the cause of it;
cc d j-jn n1) av vbi j cst n1 vbz dt n1 pp-f pn31;
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3959
for as in the works of nature, we know the vapours arise out of the earth,
for as in the works of nature, we know the vapours arise out of the earth,
c-acp c-acp p-acp dt n2 pp-f n1, pns12 vvb dt n2 vvb av pp-f dt n1,
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and ascend invisibly, but come downe againe in stormes and showers which we are able to see, and are sensible of;
and ascend invisibly, but come down again in storms and showers which we Are able to see, and Are sensible of;
cc vvb av-j, cc-acp vvb a-acp av p-acp n2 cc n2 r-crq pns12 vbr j pc-acp vvi, cc vbr j pp-f;
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so the judgements may be open and manifest enough, but not the sins, but some secret sin that past by thee without notice taken is the cause of it.
so the Judgments may be open and manifest enough, but not the Sins, but Some secret since that passed by thee without notice taken is the cause of it.
av dt n2 vmb vbi j cc j av-d, cc-acp xx dt n2, cc-acp d j-jn n1 cst vvd p-acp pno21 p-acp n1 vvn vbz dt n1 pp-f pn31.
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Learne hence to see sinne in its owne colours;
Learn hence to see sin in its own colours;
vvb av pc-acp vvi n1 p-acp po31 d n2;
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sinne is a secret and invisible evill, and in it selfe as abstractly considered, is hard to be seene of the best: sin is a secret and invisible evil, and in it self as abstractly considered, is hard to be seen of the best:
n1 vbz dt j-jn cc j n-jn, cc p-acp pn31 n1 c-acp av-j vvn, vbz av-j pc-acp vbi vvn pp-f dt js:
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therefore looke upon it as it is cloathed with calamities;
Therefore look upon it as it is clothed with calamities;
av vvb p-acp pn31 c-acp pn31 vbz vvn p-acp n2;
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and when you view it under the cloathing, you will have another opinion of it than you had before.
and when you view it under the clothing, you will have Another opinion of it than you had before.
cc c-crq pn22 vvb pn31 p-acp dt n1, pn22 vmb vhi j-jn n1 pp-f pn31 cs pn22 vhd a-acp.
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If you should know a man, who, whersoever he comes, doth nothing but mischiefe, poysons one, stabs another, &c. and leaves every where some prints of his villany;
If you should know a man, who, wheresoever he comes, does nothing but mischief, poisons one, stabs Another, etc. and leaves every where Some prints of his villainy;
cs pn22 vmd vvi dt n1, r-crq, c-crq pns31 vvz, vdz pix cc-acp n1, n2 crd, vvz j-jn, av cc vvz d c-crq d n2 pp-f po31 n1;
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how hatefull and terrible would he be unto you? it is sin that playes all these reaks among us;
how hateful and terrible would he be unto you? it is since that plays all these reaks among us;
c-crq j cc j vmd pns31 vbi p-acp pn22? pn31 vbz n1 cst vvz d d n2 p-acp pno12;
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if sin come upon a man cloathed and armed with Gods wrath, as it often doth at death, then it is terrible.
if since come upon a man clothed and armed with God's wrath, as it often does At death, then it is terrible.
cs n1 vvb p-acp dt n1 vvn cc vvn p-acp npg1 n1, c-acp pn31 av vdz p-acp n1, cs pn31 vbz j.
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Why do we not look upon it thus at other times, but because we doe not behold it in the fearefull effects of it,
Why do we not look upon it thus At other times, but Because we do not behold it in the fearful effects of it,
q-crq vdb pns12 xx vvi p-acp pn31 av p-acp j-jn n2, cc-acp c-acp pns12 vdb xx vvi pn31 p-acp dt j n2 pp-f pn31,
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as then in the wrath due to it we doe? Sin is the same at all times else,
as then in the wrath due to it we do? since is the same At all times Else,
c-acp av p-acp dt n1 j-jn p-acp pn31 pns12 vdi? n1 vbz dt d p-acp d n2 av,
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but our fancy is not alwaies the same, as the body is alwayes the same, though the shadow bee greater or lesser:
but our fancy is not always the same, as the body is always the same, though the shadow be greater or lesser:
cc-acp po12 n1 vbz xx av dt d, c-acp dt n1 vbz av dt d, cs dt n1 vbi jc cc jc:
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that which we now count a small sinne, as swearing, and petty oaths, will one day bee terrible;
that which we now count a small sin, as swearing, and Petty Oaths, will one day be terrible;
cst r-crq pns12 av vvb dt j n1, c-acp vvg, cc j n2, vmb crd n1 vbb j;
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such a sinne as was committed by Ananias and Sapphira would seeme small, it may be, to you in it selfe alone,
such a sin as was committed by Ananias and Sapphira would seem small, it may be, to you in it self alone,
d dt n1 a-acp vbds vvn p-acp np1 cc np1 vmd vvi j, pn31 vmb vbi, p-acp pn22 p-acp pn31 n1 av-j,
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but see it cloathed with that judgement that befell them dying at the Apostles feete;
but see it clothed with that judgement that befell them dying At the Apostles feet;
cc-acp vvb pn31 vvd p-acp d n1 cst vvd pno32 vvg p-acp dt n2 n2;
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so see the sinne of Ahabs oppressing Naboth, which you may looke at but as doing a little wrong to a poore man, by a great man,
so see the sin of Ahabs oppressing Naboth, which you may look At but as doing a little wrong to a poor man, by a great man,
av vvb dt n1 pp-f vvz vvg np1, r-crq pn22 vmb vvi p-acp cc-acp p-acp vdg dt j n-jn p-acp dt j n1, p-acp dt j n1,
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but see it cloathed with Ahabs death, and the dogs licking his bloud, and it will appeare to be most hainous;
but see it clothed with Ahabs death, and the Dogs licking his blood, and it will appear to be most heinous;
cc-acp vvb pn31 vvd p-acp vvz n1, cc dt n2 vvg po31 n1, cc pn31 vmb vvi pc-acp vbi av-ds j;
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3977
so the prophanenesse of Nadab and Abihu, offering strange fire. Learne, that if you would remove the crosse, you must remove the sinne first.
so the profaneness of Nadab and Abihu, offering strange fire. Learn, that if you would remove the cross, you must remove the sin First.
av dt n1 pp-f np1 cc np1, vvg j n1. vvb, cst cs pn22 vmd vvi dt n1, pn22 vmb vvi dt n1 ord.
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3978
You may observe it in diseases, that twenty medicines may bee used, and yet if you hit not right upon the cause of the disease, the patient is never the better;
You may observe it in diseases, that twenty medicines may be used, and yet if you hit not right upon the cause of the disease, the patient is never the better;
pn22 vmb vvi pn31 p-acp n2, cst crd n2 vmb vbi vvn, cc av cs pn22 vvd xx j-jn p-acp dt n1 pp-f dt n1, dt j vbz av-x dt av-jc;
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but if that be removed, the symptomes presently vanish:
but if that be removed, the symptoms presently vanish:
cc-acp cs d vbb vvn, dt n2 av-j vvi:
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so when some crosse is upon us, wee set our heads, and hands, and friends aworke to remove it,
so when Some cross is upon us, we Set our Heads, and hands, and Friends awork to remove it,
av c-crq d n1 vbz p-acp pno12, pns12 vvb po12 n2, cc n2, cc n2 av pc-acp vvi pn31,
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3981
but all in vaine, whilst wee hit not the cause, and that is sinne, which whilst it continues, the crosse will continue.
but all in vain, while we hit not the cause, and that is sin, which while it continues, the cross will continue.
cc-acp d p-acp j, cs pns12 vvd xx dt n1, cc d vbz n1, r-crq cs pn31 vvz, dt n1 vmb vvi.
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3982
The reason why our peace and prosperity is entertained with so many crosses and troubles is,
The reason why our peace and Prosperity is entertained with so many Crosses and Troubles is,
dt n1 c-crq po12 n1 cc n1 vbz vvn p-acp av d n2 cc n2 vbz,
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because our lives are interwoven with so many sinnes.
Because our lives Are interwoven with so many Sins.
c-acp po12 n2 vbr vvn p-acp av d n2.
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3984
The cause of Gods unevennesse in his dispensations of his mercy towards thee, is the unevennesse of thy carriage towards him.
The cause of God's unevenness in his dispensations of his mercy towards thee, is the unevenness of thy carriage towards him.
dt n1 pp-f npg1 n1 p-acp po31 n2 pp-f po31 n1 p-acp pno21, vbz dt n1 pp-f po21 n1 p-acp pno31.
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3985
Hast thou a healthfull body, a sure estate, many friends? Thinke not that these shall secure thee:
Hast thou a healthful body, a sure estate, many Friends? Think not that these shall secure thee:
vh2 pns21 dt j n1, dt j n1, d n2? vvb xx d d vmb vvi pno21:
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3986
see Adam in paradise, Salomon in his glory, David on his mountaine, which hee thought made strong;
see Adam in paradise, Solomon in his glory, David on his mountain, which he Thought made strong;
vvb np1 p-acp n1, np1 p-acp po31 n1, np1 p-acp po31 n1, r-crq pns31 vvd vvd j;
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3987
and you shall see Adam, when sinne had made a breach upon him once, quickly made miserable;
and you shall see Adam, when sin had made a breach upon him once, quickly made miserable;
cc pn22 vmb vvi np1, c-crq n1 vhd vvn dt n1 p-acp pno31 a-acp, av-j vvd j;
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and sinne bringing in upon Salomon an army of troubles after it;
and sin bringing in upon Solomon an army of Troubles After it;
cc n1 vvg p-acp p-acp np1 dt n1 pp-f n2 p-acp pn31;
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and upon David in the height, sin bringing in upon him the hazzard of his kingdome, the rebellion of his sonne:
and upon David in the height, since bringing in upon him the hazard of his Kingdom, the rebellion of his son:
cc p-acp np1 p-acp dt n1, n1 vvg p-acp p-acp pno31 dt vvi pp-f po31 n1, dt n1 pp-f po31 n1:
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sinne in a mans best estate makes him miserable, and grace in the worst estate makes a man happy.
sin in a men best estate makes him miserable, and grace in the worst estate makes a man happy.
n1 p-acp dt ng1 js n1 vvz pno31 j, cc n1 p-acp dt js n1 vvz dt n1 j.
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3991
Saint Paul with a good conscience was happy in prison, David through faith was happy at Ziglag.
Saint Paul with a good conscience was happy in prison, David through faith was happy At Ziklag.
n1 np1 p-acp dt j n1 vbds j p-acp n1, np1 p-acp n1 vbds j p-acp n1.
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3992
But you will say, how is it, that calamities thus follow upon sinne? wee feele no such thing:
But you will say, how is it, that calamities thus follow upon sin? we feel no such thing:
p-acp pn22 vmb vvi, q-crq vbz pn31, cst n2 av vvi p-acp n1? pns12 vvb dx d n1:
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3993
and thus because it is deferred, the hearts of men are set to doe evill.
and thus Because it is deferred, the hearts of men Are Set to do evil.
cc av c-acp pn31 vbz vvn, dt n2 pp-f n2 vbr vvn pc-acp vdi j-jn.
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3994
All this is to bee understood with this caution, that sinne when it is perfected, brings forth death, and not till then.
All this is to be understood with this caution, that sin when it is perfected, brings forth death, and not till then.
d d vbz pc-acp vbi vvn p-acp d n1, cst n1 c-crq pn31 vbz vvn, vvz av n1, cc xx c-acp av.
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God stayed till Ahab had oppressed Naboth, and gotten possession, and then when he was seene, God sends the message of death to him, What, hast thou killed,
God stayed till Ahab had oppressed Naboth, and got possession, and then when he was seen, God sends the message of death to him, What, hast thou killed,
np1 vvd p-acp np1 vhd vvn np1, cc j-vvn n1, cc av c-crq pns31 vbds vvn, np1 vvz dt n1 pp-f n1 p-acp pno31, q-crq, vh2 pns21 vvn,
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3996
and also taken possession? Thus Iudas, he was a thiefe whilst he kept the bag,and also taken possession? Thus Iudas, he was a thief while he kept the bag,
cc av vvn n1? av np1, pns31 vbds dt n1 cs pns31 vvd dt n1,
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3997
and went on in many sinnes in Christs family, and Chri stlets him alone, and he goes on till hee had betrayed his Master;
and went on in many Sins in Christ family, and Christ stlets him alone, and he Goes on till he had betrayed his Master;
cc vvd a-acp p-acp d n2 p-acp npg1 n1, cc np1 n2 pno31 av-j, cc pns31 vvz p-acp c-acp pns31 vhd vvn po31 n1;
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3998
and then when his sinne was perfected, and come to its full ripenesse, then at last CHRIST comes with judgement upon him.
and then when his sin was perfected, and come to its full ripeness, then At last CHRIST comes with judgement upon him.
cc av c-crq po31 n1 vbds vvn, cc vvb p-acp po31 j n1, av p-acp ord np1 vvz p-acp n1 p-acp pno31.
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3999
There is a certaine period of judgement, and if the Lord stay execution till then, thou hast little cause to comfort thy selfe, Eccles. 8. 11, 12. Because sentence against an evill worke is not speedily executed,
There is a certain Period of judgement, and if the Lord stay execution till then, thou hast little cause to Comfort thy self, Eccles. 8. 11, 12. Because sentence against an evil work is not speedily executed,
pc-acp vbz dt j n1 pp-f n1, cc cs dt n1 vvb n1 c-acp av, pns21 vh2 j n1 pc-acp vvi po21 n1, np1 crd crd, crd p-acp n1 p-acp dt j-jn n1 vbz xx av-j vvn,
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therefore the hearts of men are set to doe evill: As if the wise man should have said, Goe to you, you that have peace,Therefore the hearts of men Are Set to do evil: As if the wise man should have said, Go to you, you that have peace,
av dt n2 pp-f n2 vbr vvn pc-acp vdi j-jn: c-acp cs dt j n1 vmd vhi vvn, vvb p-acp pn22, pn22 cst vhb n1,
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and comfort your selves in this, that whatsoever the Word and the Ministers threatten, yet you feel nothing;
and Comfort your selves in this, that whatsoever the Word and the Ministers threaten, yet you feel nothing;
cc vvb po22 n2 p-acp d, cst r-crq dt n1 cc dt n2 vvb, av pn22 vvb pix;
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4002
yet remember that as soon as the sin is committed, the sentence goeth forth, (& therefore he useth the word sentence to expresse this) though it bee not so speedily executed,
yet Remember that as soon as the since is committed, the sentence Goes forth, (& Therefore he uses the word sentence to express this) though it be not so speedily executed,
av vvb cst c-acp av c-acp dt n1 vbz vvn, dt n1 vvz av, (cc av pns31 vvz dt n1 n1 pc-acp vvi d) cs pn31 vbb xx av av-j vvn,
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yet it goes forth at the same time with the commission of the sinne. The sentence, you know, is one thing, the execution another;
yet it Goes forth At the same time with the commission of the sin. The sentence, you know, is one thing, the execution Another;
av pn31 vvz av p-acp dt d n1 p-acp dt n1 pp-f dt n1. dt n1, pn22 vvb, vbz crd n1, dt n1 j-jn;
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4004
and many times there is (and so may be here) a long distance betwixt the sentence of the Iudge, and the execution of it:
and many times there is (and so may be Here) a long distance betwixt the sentence of the Judge, and the execution of it:
cc d n2 a-acp vbz (cc av vmb vbi av) dt j n1 p-acp dt n1 pp-f dt n1, cc dt n1 pp-f pn31:
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4005
So as his meaning is, that execution is deferred. Therefore flatter not your selves; sentence is gone forth, and execution will follow.
So as his meaning is, that execution is deferred. Therefore flatter not your selves; sentence is gone forth, and execution will follow.
av c-acp po31 n1 vbz, cst n1 vbz vvn. av vvb xx po22 n2; n1 vbz vvn av, cc n1 vmb vvi.
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4006
For the amplification of this, that vision of Zachary seemes to make it good, Zach. 5. When swearing and theft had beene committed, Verse 3. Hee saw a flying roule, Verse 2. Which Verse the 3. is interpreted to be the curse that goeth over all the earth, for him that stealeth and sweareth, Verse 3. which curse may bee upon the wing long ere it seizeth on the prey:
For the amplification of this, that vision of Zachary seems to make it good, Zach 5. When swearing and theft had been committed, Verse 3. He saw a flying roll, Verse 2. Which Verse the 3. is interpreted to be the curse that Goes over all the earth, for him that steals and Sweareth, Verse 3. which curse may be upon the wing long ere it seizes on the prey:
p-acp dt n1 pp-f d, cst n1 pp-f np1 vvz pc-acp vvi pn31 j, np1 crd c-crq vvg cc n1 vhd vbn vvn, vvb crd pns31 vvd dt j-vvg n1, vvb crd r-crq n1 dt crd vbz vvn pc-acp vbi dt n1 cst vvz p-acp d dt n1, p-acp pno31 cst vvz cc vvz, vvb crd r-crq n1 vmb vbi p-acp dt n1 av-j c-acp pn31 vvz p-acp dt n1:
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but it goes forth as soone as those sinnes were committed, that is, the execution may be deferred:
but it Goes forth as soon as those Sins were committed, that is, the execution may be deferred:
cc-acp pn31 vvz av c-acp av c-acp d n2 vbdr vvn, cst vbz, dt n1 vmb vbi vvn:
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which is there further shewed in the parable of the Ephah, which sets out (as there) the measure of the peoples iniquities,
which is there further showed in the parable of the Ephah, which sets out (as there) the measure of the peoples iniquities,
r-crq vbz a-acp av-j vvn p-acp dt n1 pp-f dt np1, r-crq vvz av (c-acp a-acp) dt n1 pp-f dt ng1 n2,
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4009
for so, Verse 8. he sayes, this is wickednesse, which untill it be filled, hath not the weight of leade laid upon the mouth of it, it being a long while ere God comes to execution,
for so, Verse 8. he Says, this is wickedness, which until it be filled, hath not the weight of lead laid upon the Mouth of it, it being a long while ere God comes to execution,
c-acp av, vvb crd pns31 vvz, d vbz n1, r-crq c-acp pn31 vbb vvn, vhz xx dt n1 pp-f n1 vvn p-acp dt n1 pp-f pn31, pn31 vbg dt j n1 p-acp np1 vvz p-acp n1,
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4010
and not till their sinnes are full, the plummet of leade being laid;
and not till their Sins Are full, the plummet of lead being laid;
cc xx p-acp po32 n2 vbr j, dt n1 pp-f n1 vbg vvn;
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4011
as it signifies that then their sins are sealed up, with the waight of leade rolled upon them, that none might be lost or forgotten, but God remembers them all:
as it signifies that then their Sins Are sealed up, with the weight of lead rolled upon them, that none might be lost or forgotten, but God remembers them all:
c-acp pn31 vvz cst av po32 n2 vbr vvn a-acp, p-acp dt n1 pp-f n1 vvn p-acp pno32, cst pix vmd vbi vvn cc vvn, cc-acp np1 vvz pno32 d:
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4012
and then hee saw two women come, and the wind was in their wings, Verse 9. that is,
and then he saw two women come, and the wind was in their wings, Verse 9. that is,
cc av pns31 vvd crd n2 vvn, cc dt n1 vbds p-acp po32 n2, vvb crd d vbz,
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4013
when their sinnes are thus full, and their measure sealed up, their judgement comes swiftly like the winde,
when their Sins Are thus full, and their measure sealed up, their judgement comes swiftly like the wind,
c-crq po32 n2 vbr av j, cc po32 n1 vvd a-acp, po32 n1 vvz av-j av-j dt n1,
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4014
and carries it into Shinar, and there this wickednesse is set upon its owne base, that is, in its proper place, a place of misery,
and carries it into Shinar, and there this wickedness is Set upon its own base, that is, in its proper place, a place of misery,
cc vvz pn31 p-acp np1, cc a-acp d n1 vbz vvn p-acp po31 d j, cst vbz, p-acp po31 j n1, dt n1 pp-f n1,
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4015
as hell is said to bee Iudas his owne place.
as hell is said to be Iudas his own place.
c-acp n1 vbz vvn pc-acp vbi np1 po31 d n1.
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4016
Sinne may sleepe a long time, like a sleeping debt, which is not call'd for and demanded for many yeares:
Sin may sleep a long time, like a sleeping debt, which is not called for and demanded for many Years:
n1 vmb vvi dt j n1, av-j dt j-vvg n1, r-crq vbz xx vvn p-acp cc vvn p-acp d n2:
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4017
but if a man hath not an acquaintance, the creditor may call for it in the end and lay the debtor in prison.
but if a man hath not an acquaintance, the creditor may call for it in the end and lay the debtor in prison.
cc-acp cs dt n1 vhz xx dt n1, dt n1 vmb vvi p-acp pn31 p-acp dt n1 cc vvi dt n1 p-acp n1.
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4018
It was forty yeares after Sauls slaying of the Gibeonites ere execution went forth, and vengeance was call'd for it.
It was forty Years After Saul's slaying of the Gibeonites ere execution went forth, and vengeance was called for it.
pn31 vbds crd n2 p-acp np1 vvg pp-f dt np1 p-acp n1 vvd av, cc n1 vbds vvn p-acp pn31.
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4019
So Ioabs sin which he committed in slaying Abner (which was slaying innocent bloud) slept all Davids time, til Salomon came to the crowne.
So Ioabs sin which he committed in slaying Abner (which was slaying innocent blood) slept all Davids time, till Solomon Come to the crown.
np1 npg1 vvb r-crq pns31 vvd p-acp vvg np1 (r-crq vbds vvg j-jn n1) vvd d np1 n1, c-acp np1 vvd p-acp dt n1.
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4020
Doe not therefore as ill husbands in debt, that suffer the suite to runne on from tearme to tearme, till they bee out-law'd,
Do not Therefore as ill Husbands in debt, that suffer the suit to run on from term to term, till they be outlawed,
vdb xx av c-acp j-jn n2 p-acp n1, cst vvb dt n1 pc-acp vvi a-acp p-acp n1 p-acp n1, c-acp pns32 vbb vvn,
(15) doctrine (DIV2)
551
Page 287
4021
and pay both debts and charges, and all. Thy sinnes are a bringing swift damnation, and it slumbers not:
and pay both debts and charges, and all. Thy Sins Are a bringing swift damnation, and it slumbers not:
cc vvi d n2 cc n2, cc d. po21 n2 vbr dt vvg j n1, cc pn31 n2 xx:
(15) doctrine (DIV2)
551
Page 287
4022
it is on foote already, and will overtake thee, and meete at thy journeyes end, the end of thy dayes.
it is on foot already, and will overtake thee, and meet At thy journeys end, the end of thy days.
pn31 vbz p-acp n1 av, cc vmb vvi pno21, cc vvi p-acp po21 n2 vvb, dt n1 pp-f po21 n2.
(15) doctrine (DIV2)
551
Page 287
4023
Let it therefore be thy wisedome to take up the suite and compound the matter with God betimes, else thou shalt not onely pay the debt and smart for the sin it selfe,
Let it Therefore be thy Wisdom to take up the suit and compound the matter with God betimes, Else thou shalt not only pay the debt and smart for the since it self,
vvb pn31 av vbi po21 n1 pc-acp vvi a-acp dt n1 cc vvi dt n1 p-acp np1 av, av pns21 vm2 xx av-j vvi dt n1 cc n1 p-acp dt n1 pn31 n1,
(15) doctrine (DIV2)
551
Page 287
4024
but for all the time of Gods patience towards thee, the riches of Gods patience spent,
but for all the time of God's patience towards thee, the riches of God's patience spent,
cc-acp p-acp d dt n1 pp-f npg1 n1 p-acp pno21, dt n2 pp-f npg1 n1 vvn,
(15) doctrine (DIV2)
551
Page 287
4025
and beare all the arrerages, Rev. 2. I gave her space to repent, but shee repented not;
and bear all the arrearages, Rev. 2. I gave her Molle to Repent, but she repented not;
cc vvi d dt n2, n1 crd pns11 vvd po31 n1 pc-acp vvi, cc-acp pns31 vvd xx;
(15) doctrine (DIV2)
551
Page 287
4026
God meant to make her pay for all the time he gave her to repent in. God meant to make her pay for all the time he gave her to Repent in.
np1 vvd pc-acp vvi pno31 vvi p-acp d dt n1 pns31 vvd pno31 pc-acp vvi p-acp.
(15) doctrine (DIV2)
551
Page 287
4027
The next point from these words is:
The next point from these words is:
dt ord n1 p-acp d n2 vbz:
(16) doctrine (DIV2)
552
Page 287
4028
That if the calamity bee removed, and the sinne bee not healed, it is never removed in mercy, but in judgement. That if the calamity be removed, and the sin be not healed, it is never removed in mercy, but in judgement.
cst cs dt n1 vbi vvn, cc dt n1 vbb xx vvn, pn31 vbz av vvn p-acp n1, cc-acp p-acp n1.
(16) doctrine (DIV2)
553
Page 287
4029
Hee doth here promise first to forgive the sinne, and then to heale the Land;
He does Here promise First to forgive the sin, and then to heal the Land;
pns31 vdz av vvi ord pc-acp vvi dt n1, cc av pc-acp vvi dt n1;
(16) doctrine (DIV2)
554
Page 287
4030
so as if hee should have healed the Land without forgivenesse, it had beene no mercy.
so as if he should have healed the Land without forgiveness, it had been no mercy.
av c-acp cs pns31 vmd vhi vvn dt n1 p-acp n1, pn31 vhd vbn dx n1.
(16) doctrine (DIV2)
554
Page 287
4031
Because sinne is worse than any crosse whatsoever.
Because sin is Worse than any cross whatsoever.
p-acp n1 vbz jc cs d n1 r-crq.
(16) doctrine (DIV2)
555
Page 288
4032
If therefore hee takes away the crosse, and leaves the sinne behinde, it is a signe thou art a man whom the Lord hates.
If Therefore he Takes away the cross, and leaves the sin behind, it is a Signen thou art a man whom the Lord hates.
cs av pns31 vvz av dt n1, cc vvz dt n1 a-acp, pn31 vbz dt n1 pns21 vb2r dt n1 r-crq dt n1 vvz.
(16) doctrine (DIV2)
555
Page 288
4033
When a Physician takes away the medicine, and leaves the disease uncured, it is a signe the parties case is desperate;
When a physician Takes away the medicine, and leaves the disease uncured, it is a Signen the parties case is desperate;
c-crq dt n1 vvz av dt n1, cc vvz dt n1 j, pn31 vbz dt n1 dt ng1 n1 vbz j;
(16) doctrine (DIV2)
555
Page 288
4034
or that the Physician meanes to let him perish. Because the Lord doth nothing in vaine;
or that the physician means to let him perish. Because the Lord does nothing in vain;
cc cst dt n1 vvz pc-acp vvi pno31 vvi. p-acp dt n1 vdz pix p-acp j;
(16) doctrine (DIV2)
555
Page 288
4035
if therfore an affliction doth a man no good, it must needes doe him hurt; for that which doth neither good nor hurt, must needes be in vaine.
if Therefore an affliction does a man no good, it must needs do him hurt; for that which does neither good nor hurt, must needs be in vain.
cs av dt n1 vdz dt n1 dx j, pn31 vmb av vdi pno31 vvd; p-acp d r-crq vdz d j ccx vvn, vmb av vbi p-acp j.
(16) doctrine (DIV2)
556
Page 288
4036
That was a property of the Idols of the Heathens (which are called the vanities of the Heathen) that they did neither good nor hurt:
That was a property of the Idols of the heathens (which Are called the vanities of the Heathen) that they did neither good nor hurt:
cst vbds dt n1 pp-f dt n2 pp-f dt n2-jn (r-crq vbr vvn dt n2 pp-f dt j-jn) cst pns32 vdd dx j ccx vvn:
(16) doctrine (DIV2)
556
Page 288
4037
And such should Gods actions bee.
And such should God's actions be.
cc d vmd npg1 n2 vbi.
(16) doctrine (DIV2)
556
Page 288
4038
Therefore if the crosse doth a man no good by healing his sinne, it must needs do him hurt.
Therefore if the cross does a man no good by healing his sin, it must needs do him hurt.
av cs dt n1 vdz dt n1 dx j p-acp vvg po31 n1, pn31 vmb av vdi pno31 n1.
(16) doctrine (DIV2)
556
Page 288
4039
You will aske what hurt? It doth aedificare ad Gehennam, builds thee up to destruction.
You will ask what hurt? It does aedificare ad Gehennam, builds thee up to destruction.
pn22 vmb vvi r-crq n1? pn31 vdz fw-la fw-la fw-la, vvz pno21 a-acp p-acp n1.
(16) doctrine (DIV2)
556
Page 288
4040
If you saw a corrasive applyed to the live flesh, and to eate out that, and not the dead, you would say it were applyed for hurt:
If you saw a corrasive applied to the live Flesh, and to eat out that, and not the dead, you would say it were applied for hurt:
cs pn22 vvd dt n-jn vvd p-acp dt j n1, cc pc-acp vvi av d, cc xx dt j, pn22 vmd vvi pn31 vbdr vvd p-acp n1:
(16) doctrine (DIV2)
556
Page 288
4041
So if you see an affliction that workes upon the live flesh, that wounds the heart with sorrow,
So if you see an affliction that works upon the live Flesh, that wounds the heart with sorrow,
av cs pn22 vvb dt n1 cst vvz p-acp dt j n1, cst vvz dt n1 p-acp n1,
(16) doctrine (DIV2)
556
Page 288
4042
but takes not away the sinne, such a crosse you would reckon not the medicine of a friend,
but Takes not away the sin, such a cross you would reckon not the medicine of a friend,
cc-acp vvz xx av dt n1, d dt n1 pn22 vmd vvi xx dt n1 pp-f dt n1,
(16) doctrine (DIV2)
556
Page 288
4043
but the wound of an enemy.
but the wound of an enemy.
cc-acp dt n1 pp-f dt n1.
(16) doctrine (DIV2)
556
Page 288
4044
By this thou maiest judge of thine estate, and of Gods love to thee, by the issue of thine afflictions.
By this thou Mayest judge of thine estate, and of God's love to thee, by the issue of thine afflictions.
p-acp d pns21 vm2 vvi pp-f po21 n1, cc pp-f npg1 n1 p-acp pno21, p-acp dt n1 pp-f po21 n2.
(16) doctrine (DIV2)
557
Page 288
4045
Tis true, that all kindes of crosses fall alike to all, sicknesse, poverty, &c. upon the godly and the wicked;
This true, that all Kinds of Crosses fallen alike to all, sickness, poverty, etc. upon the godly and the wicked;
pn31|vbz j, cst d n2 pp-f n2 vvb av-j p-acp d, n1, n1, av p-acp dt j cc dt j;
(16) doctrine (DIV2)
557
Page 288
4046
the difference is onely in the issue: The same Sunne sh•nes upon all, but it hardens one, and it softens another;
the difference is only in the issue: The same Sun sh•nes upon all, but it hardens one, and it softens Another;
dt n1 vbz av-j p-acp dt n1: dt d n1 vvz p-acp d, cc-acp pn31 vvz pi, cc pn31 vvz j-jn;
(16) doctrine (DIV2)
557
Page 288
4047
and the same winde blowes upon all, but it carrieth one Ship into an Haven, and dasheth another against a rock.
and the same wind blows upon all, but it Carrieth one Ship into an Haven, and dasheth Another against a rock.
cc dt d n1 vvz p-acp d, p-acp pn31 vvz crd n1 p-acp dt n1, cc vvz j-jn p-acp dt n1.
(16) doctrine (DIV2)
557
Page 289
4048
Consider therefore whether thy afflictions brings thee home to the Lord, or whether it drives thee from the Lord upon the rockes.
Consider Therefore whither thy afflictions brings thee home to the Lord, or whither it drives thee from the Lord upon the Rocks.
np1 av cs po21 n2 vvz pno21 av-an p-acp dt n1, cc cs pn31 vvz pno21 p-acp dt n1 p-acp dt n2.
(16) doctrine (DIV2)
557
Page 289
4049
Tis a common observation, that when physicke works not, you say the party is mortally sicke:
This a Common observation, that when physic works not, you say the party is mortally sick:
pn31|vbz dt j n1, cst c-crq n1 vvz xx, pn22 vvb dt n1 vbz av-jn j:
(16) doctrine (DIV2)
557
Page 289
4050
So when afflictions worke not, it is a signe hee is a man of death.
So when afflictions work not, it is a Signen he is a man of death.
av c-crq n2 vvb xx, pn31 vbz dt n1 pns31 vbz dt n1 pp-f n1.
(16) doctrine (DIV2)
557
Page 289
4051
If, as Matth. 7. Hee that takes not an admonition from his brother, is desperately wicked, either as a Swine to trample on it,
If, as Matthew 7. He that Takes not an admonition from his brother, is desperately wicked, either as a Swine to trample on it,
cs, c-acp np1 crd pns31 cst vvz xx dt n1 p-acp po31 n1, vbz av-j j, av-d c-acp dt n1 pc-acp vvi p-acp pn31,
(16) doctrine (DIV2)
557
Page 289
4052
or as a Dog to devour:
or as a Dog to devour:
cc p-acp dt n1 pc-acp vvi:
(16) doctrine (DIV2)
557
Page 289
4053
How much more, when a man is admonished by God himselfe, and is worse after it? Now every affliction is an admonition from the Lord.
How much more, when a man is admonished by God himself, and is Worse After it? Now every affliction is an admonition from the Lord.
c-crq av-d av-dc, c-crq dt n1 vbz vvn p-acp np1 px31, cc vbz jc p-acp pn31? av d n1 vbz dt n1 p-acp dt n1.
(16) doctrine (DIV2)
557
Page 289
4054
In the fifth of Esay when God had pruned his Vineyard, and it did it not good;
In the fifth of Isaiah when God had pruned his Vineyard, and it did it not good;
p-acp dt ord pp-f np1 c-crq np1 vhd vvn po31 n1, cc pn31 vdd pn31 xx j;
(16) doctrine (DIV2)
557
Page 289
4055
it was then at the next doore to destruction, and laying wast. If therefore thou hast had some great affliction, and now it is off;
it was then At the next door to destruction, and laying waste. If Therefore thou hast had Some great affliction, and now it is off;
pn31 vbds av p-acp dt ord n1 p-acp n1, cc vvg n1. cs av pns21 vh2 vhd d j n1, cc av pn31 vbz a-acp;
(16) doctrine (DIV2)
557
Page 289
4056
thinke with thy selfe what profit and good came to thee by it.
think with thy self what profit and good Come to thee by it.
vvb p-acp po21 n1 r-crq n1 cc j vvd p-acp pno21 p-acp pn31.
(16) doctrine (DIV2)
557
Page 289
4057
Did it come from Gods providence, or not? if it did, there was somthing he intended,
Did it come from God's providence, or not? if it did, there was something he intended,
vdd pn31 vvi p-acp npg1 n1, cc xx? cs pn31 vdd, pc-acp vbds pi pns31 vvd,
(16) doctrine (DIV2)
557
Page 289
4058
and which it did imtimate to thee:
and which it did imtimate to thee:
cc r-crq pn31 vdd vvi p-acp pno21:
(16) doctrine (DIV2)
557
Page 289
4059
If thou then didst suffer it to passeby without taking any notice of God in it,
If thou then didst suffer it to Passerby without taking any notice of God in it,
cs pns21 av vdd2 vvi pn31 pc-acp np1-n p-acp vvg d n1 pp-f np1 p-acp pn31,
(16) doctrine (DIV2)
557
Page 289
4060
or if thou didst, yet art not reclamed, God must needs be exceedingly provoked, he will suffer the tree to stand one yeare or so, to see if it will bring forth fruit,
or if thou didst, yet art not reclaimed, God must needs be exceedingly provoked, he will suffer the tree to stand one year or so, to see if it will bring forth fruit,
cc cs pns21 vdd2, av n1 xx vvn, np1 vmb av vbi av-vvg vvn, pns31 vmb vvi dt n1 pc-acp vvi crd n1 cc av, pc-acp vvi cs pn31 vmb vvi av n1,
(16) doctrine (DIV2)
557
Page 289
4061
but if it doth not, then says, cut it downe.
but if it does not, then Says, Cut it down.
cc-acp cs pn31 vdz xx, av vvz, vvb pn31 a-acp.
(16) doctrine (DIV2)
557
Page 289
4062
There are certaine times wherein the LORD by affliction, sh•wes himselfe (as it were) to a man, makes apparitions,
There Are certain times wherein the LORD by affliction, sh•wes himself (as it were) to a man, makes apparitions,
pc-acp vbr j n2 c-crq dt n1 p-acp n1, vvz px31 (c-acp pn31 vbdr) p-acp dt n1, vvz n2,
(16) doctrine (DIV2)
558
Page 289
4063
so as a man may grope after him and feele him, and take notice what hee would have.
so as a man may grope After him and feel him, and take notice what he would have.
av c-acp dt n1 vmb vvi p-acp pno31 cc vvi pno31, cc vvb n1 r-crq pns31 vmd vhi.
(16) doctrine (DIV2)
558
Page 289
4064
If such passe away, and no good is done, it is no presage of health, as is that sicknesse which comes by physicke, but of destruction;
If such pass away, and no good is done, it is no presage of health, as is that sickness which comes by physic, but of destruction;
cs d vvb av, cc dx j vbz vdn, pn31 vbz dx n1 pp-f n1, c-acp vbz d n1 r-crq vvz p-acp n1, cc-acp pp-f n1;
(16) doctrine (DIV2)
558
Page 290
4065
'tis but as a drop of wrath fore-running the great storme, a crack fore running the ruine of the whole building.
it's but as a drop of wrath forerunning the great storm, a Crac before running the ruin of the Whole building.
pn31|vbz p-acp c-acp dt n1 pp-f n1 j dt j n1, dt n1 p-acp vvg dt n1 pp-f dt j-jn n1.
(16) doctrine (DIV2)
558
Page 290
4066
Seeke not therefore in distresse, so much to have the crosse removed, as the sin, Iames 1. Rejoyce, sayes the Apostle, when you fall into sundry tentations;
Seek not Therefore in distress, so much to have the cross removed, as the since, James 1. Rejoice, Says the Apostle, when you fallen into sundry tentations;
vvb xx av p-acp n1, av av-d pc-acp vhi dt n1 vvn, c-acp dt n1, np1 crd vvb, vvz dt n1, c-crq pn22 vvb p-acp j n2;
(16) doctrine (DIV2)
558
Page 290
4067
which hee would not have said, if healing the sin had not been the greater mercy,
which he would not have said, if healing the since had not been the greater mercy,
r-crq pns31 vmd xx vhi vvn, cs vvg dt n1 vhd xx vbn dt jc n1,
(16) doctrine (DIV2)
558
Page 290
4068
than the induring the affliction is grievous and dolorous;
than the enduring the affliction is grievous and dolorous;
cs dt vvg dt n1 vbz j cc j;
(16) doctrine (DIV2)
558
Page 290
4069
and if thou hast an affliction on thee, say, 'tis best, I will be content to indure it still,
and if thou hast an affliction on thee, say, it's best, I will be content to endure it still,
cc cs pns21 vh2 dt n1 p-acp pno21, vvb, pn31|vbz js, pns11 vmb vbi j pc-acp vvi pn31 av,
(16) doctrine (DIV2)
558
Page 290
4070
for God meanes me good by it:
for God means me good by it:
c-acp np1 vvz pno11 j p-acp pn31:
(16) doctrine (DIV2)
558
Page 290
4071
on the contrary, if thou lashest out, and yet art in health and prosperity, &c. and thy sins still continue,
on the contrary, if thou lashest out, and yet art in health and Prosperity, etc. and thy Sins still continue,
p-acp dt n-jn, cs pns21 vv2 av, cc av n1 p-acp n1 cc n1, av cc po21 n2 av vvi,
(16) doctrine (DIV2)
558
Page 290
4072
but thou art not afflicted, and God suffers thee to thrive in sinne;
but thou art not afflicted, and God suffers thee to thrive in sin;
cc-acp pns21 vb2r xx vvn, cc np1 vvz pno21 pc-acp vvi p-acp n1;
(16) doctrine (DIV2)
558
Page 290
4073
it is a signe God will destroy thee, that hee leaves thee wast as a vineyard, to bee overgrowne with briars and thornes.
it is a Signen God will destroy thee, that he leaves thee wast as a vineyard, to be overgrown with briers and thorns.
pn31 vbz dt n1 np1 vmb vvi pno21, cst pns31 vvz pno21 vvi c-acp dt n1, pc-acp vbi vvn p-acp n2 cc n2.
(16) doctrine (DIV2)
558
Page 290
4074
And the last doctrine is, That, take away the sinne, the crosse will surely follow, and bee taken away also:
And the last Doctrine is, That, take away the sin, the cross will surely follow, and be taken away also:
cc dt ord n1 vbz, cst, vvb av dt n1, dt n1 vmb av-j vvi, cc vbi vvn av av:
(17) doctrine (DIV2)
559
Page 290
4075
either it, or the sting of it; so as it shall be as good as no crosse.
either it, or the sting of it; so as it shall be as good as no cross.
d pn31, cc dt n1 pp-f pn31; av c-acp pn31 vmb vbi a-acp j c-acp dx n1.
(17) doctrine (DIV2)
560
Page 290
4076
An Affliction consists not in the bulke of it, but in the burthen.
an Affliction consists not in the bulk of it, but in the burden.
dt n1 vvz xx p-acp dt n1 pp-f pn31, cc-acp p-acp dt n1.
(17) doctrine (DIV2)
560
Page 290
4077
What is a serpent without a sting? what is a great bulk, if it have no waight? God can so fashion the heart,
What is a serpent without a sting? what is a great bulk, if it have no weight? God can so fashion the heart,
q-crq vbz dt n1 p-acp dt n1? q-crq vbz dt j n1, cs pn31 vhb dx n1? np1 vmb av vvi dt n1,
(17) doctrine (DIV2)
560
Page 290
4078
as that it shall not feele the burden of it. 1. Because crosses do come for sinne.
as that it shall not feel the burden of it. 1. Because Crosses do come for sin.
c-acp cst pn31 vmb xx vvi dt n1 pp-f pn31. crd p-acp n2 vdb vvi p-acp n1.
(17) doctrine (DIV2)
560
Page 290
4079
Indeed, some are not for sinne, but for triall, for the confirmation of the Gospell; some for the glory of God, as that blindnesse in the blind man;
Indeed, Some Are not for sin, but for trial, for the confirmation of the Gospel; Some for the glory of God, as that blindness in the blind man;
np1, d vbr xx p-acp n1, cc-acp p-acp n1, p-acp dt n1 pp-f dt n1; d p-acp dt n1 pp-f np1, c-acp cst n1 p-acp dt j n1;
(17) doctrine (DIV2)
561
Page 290
4080
some for triall onely, as Abrahams offering up his sonne, yet for the most part they come from sinne.
Some for trial only, as Abrahams offering up his son, yet for the most part they come from sin.
d p-acp n1 av-j, c-acp npg1 vvg a-acp po31 n1, av p-acp dt av-ds n1 pns32 vvb p-acp n1.
(17) doctrine (DIV2)
561
Page 291
4081
2. God never afflicts but for our profit:
2. God never afflicts but for our profit:
crd np1 av-x vvz cc-acp p-acp po12 n1:
(17) doctrine (DIV2)
562
Page 291
4082
so says the Apostle, Heb. 12. Our fathers after the flesh corrected us, not alwayes for our profit,
so Says the Apostle, Hebrew 12. Our Father's After the Flesh corrected us, not always for our profit,
av vvz dt n1, np1 crd po12 n2 p-acp dt n1 vvd pno12, xx av p-acp po12 n1,
(17) doctrine (DIV2)
562
Page 291
4083
but they out of passion oftentimes;
but they out of passion oftentimes;
cc-acp pns32 av pp-f n1 av;
(17) doctrine (DIV2)
562
Page 291
4084
but, He for our profit: Now when he hath thereby made us partakers of his holinesse,
but, He for our profit: Now when he hath thereby made us partakers of his holiness,
cc-acp, pns31 p-acp po12 n1: av c-crq pns31 vhz av vvn pno12 n2 pp-f po31 n1,
(17) doctrine (DIV2)
562
Page 291
4085
and so we have ceased from sinne, then he will cease to afflict.
and so we have ceased from sin, then he will cease to afflict.
cc av pns12 vhb vvn p-acp n1, cs pns31 vmb vvi pc-acp vvi.
(17) doctrine (DIV2)
562
Page 291
4086
It was otherwise (you will say) with David: his sinne was forgiven, as Nathan told him,
It was otherwise (you will say) with David: his sin was forgiven, as Nathan told him,
pn31 vbds av (pn22 vmb vvi) p-acp np1: png31 n1 vbds vvn, p-acp np1 vvd pno31,
(17) doctrine (DIV2)
563
Page 291
4087
and yet the crosse was not removed, for his child died, and the sword departed not from his house.
and yet the cross was not removed, for his child died, and the sword departed not from his house.
cc av dt n1 vbds xx vvn, c-acp po31 n1 vvd, cc dt n1 vvd xx p-acp po31 n1.
(17) doctrine (DIV2)
563
Page 291
4088
There is an exception in these two cases. 1. Of scandall, when the name of God is blasphemed:
There is an exception in these two cases. 1. Of scandal, when the name of God is blasphemed:
pc-acp vbz dt n1 p-acp d crd n2. crd pp-f n1, c-crq dt n1 pp-f np1 vbz vvn:
(17) doctrine (DIV2)
564
Page 291
4089
then though he forgive the sinne, yet he may go on to punish for his names sake. then though he forgive the sin, yet he may go on to Punish for his names sake.
av cs pns31 vvb dt n1, av pns31 vmb vvi a-acp pc-acp vvi p-acp po31 ng1 n1.
(17) doctrine (DIV2)
565
Page 291
4090
2. When we are not throughly humbled: for there may be true repentance, when our lusts are not enough mortified:
2. When we Are not thoroughly humbled: for there may be true Repentance, when our Lustiest Are not enough mortified:
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God doth it, that the heart may be the more cleansed.
God does it, that the heart may be the more cleansed.
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Thus David Psal. 51. cries out of his broken bones, and why? his heart (he sayes) was not cleansed,
Thus David Psalm 51. cries out of his broken bones, and why? his heart (he Says) was not cleansed,
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and therefore hee prayes for a cleane heart and a right spirit. This affords matter of comfort.
and Therefore he prays for a clean heart and a right Spirit. This affords matter of Comfort.
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When any judgement is upon us, we are apt to thinke we shall never be rid of it:
When any judgement is upon us, we Are apt to think we shall never be rid of it:
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but if thou canst get but thy heart humbled, and thy lusts mortified, God will take away the crosse.
but if thou Canst get but thy heart humbled, and thy Lustiest mortified, God will take away the cross.
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It is our fault to say, when we are afflicted, that we shall never see better daies:
It is our fault to say, when we Are afflicted, that we shall never see better days:
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why so? is not God able to remove it? and if the sinne be removed, he will be willing also.
why so? is not God able to remove it? and if the sin be removed, he will be willing also.
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No man is in an hard case, but he that hath an hard heart:
No man is in an hard case, but he that hath an hard heart:
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we are apt to think in all conditions, that what is at present, will alwaies continue;
we Are apt to think in all conditions, that what is At present, will always continue;
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if we be in prosperity, we are apt to think as they in the Prophet, that to morrow will be as to day, and much more abundant;
if we be in Prosperity, we Are apt to think as they in the Prophet, that to morrow will be as to day, and much more abundant;
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so if in affliction, to say also, that as it is to day, it will be to morrow, and so for ever.
so if in affliction, to say also, that as it is to day, it will be to morrow, and so for ever.
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But know, that if you humble your selves, and turne from the evill wayes, God will take away the calamity.
But know, that if you humble your selves, and turn from the evil ways, God will take away the calamity.
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There is an excellent place for this, 1 Pet. 5. 6. Humble your selves under the mighty hand of God,
There is an excellent place for this, 1 Pet. 5. 6. Humble your selves under the mighty hand of God,
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and he shall exalt you in due time. and he shall exalt you in due time.
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When a man is humbled by God, let him humble himselfe, and then God will exalt him;
When a man is humbled by God, let him humble himself, and then God will exalt him;
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that is the due time, and he will not stay one jot longer.
that is the due time, and he will not stay one jot longer.
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And that which I say of present affliction, I say also of crosses for the future, which you may feare, that your sinnes will bring;
And that which I say of present affliction, I say also of Crosses for the future, which you may Fear, that your Sins will bring;
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That if you humble your selves, and turne from your evill wayes, God will be mercifull to you, and heale you. FINIS.
That if you humble your selves, and turn from your evil ways, God will be merciful to you, and heal you. FINIS.
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