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GRACE TO THE HVMBLE. The fourth SERMON. LVKE 9.23.
GRACE TO THE HUMBLE. The fourth SERMON. LUKE 9.23.
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And he said to them all, if any will come after me, let him deny himselfe,
And he said to them all, if any will come After me, let him deny himself,
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and take up his Crosse daily and follow me.
and take up his Cross daily and follow me.
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IN the receiving of the Sacrament, our choise businesse is, to remember the Covenant betweene God and us, and that hath two Parts: First, The Promise on Godspart;
IN the receiving of the Sacrament, our choice business is, to Remember the Covenant between God and us, and that hath two Parts: First, The Promise on Godspart;
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Secondly, the Condition on our part.
Secondly, the Condition on our part.
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The Promise on Gods part, and that is the gift of Christ, whom hee gives as freely,
The Promise on God's part, and that is the gift of christ, whom he gives as freely,
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as a man gives his Lands to his heire; now Christ he comes not naked, but he comes accompanied with these three blessings.
as a man gives his Lands to his heir; now christ he comes not naked, but he comes accompanied with these three blessings.
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First, Iustification, and all that followes upon that. Secondly, Sanctification, to whom hee gives Christ, them he sanctifies with his Spirit. Thirdly, all outward things.
First, Justification, and all that follows upon that. Secondly, Sanctification, to whom he gives christ, them he Sanctifies with his Spirit. Thirdly, all outward things.
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Now there is a Condition required at our hands, and it is exprest by divers words in the Scriptures, sometimes by the name of repentance, Repent, for the kingdome of heaven is at hand.
Now there is a Condition required At our hands, and it is expressed by diverse words in the Scriptures, sometime by the name of Repentance, repent, for the Kingdom of heaven is At hand.
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Sometimes by the name of Beleeving, Beleeve me; and you shall be saved. And here it is set downe by following of Christ. All these are joyned together,
Sometime by the name of Believing, Believe me; and you shall be saved. And Here it is Set down by following of christ. All these Are joined together,
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for if you Repent, you Beleeve, and follow Christ, and none can follow Christ, without Faith and Repentance.
for if you repent, you Believe, and follow christ, and none can follow christ, without Faith and Repentance.
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Now the occasion of these words, is this: Our Saviour had told them a little before, That hee must suffer many things ;
Now the occasion of these words, is this: Our Saviour had told them a little before, That he must suffer many things;
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he must die, & rise againe;
he must die, & rise again;
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and then tells them the consequent of this, that they must not looke for a temporall kingdome, my Disciples follow me, and I goe rough wayes:
and then tells them the consequent of this, that they must not look for a temporal Kingdom, my Disciples follow me, and I go rough ways:
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So that the maine duty that hee gives them here, is to follow him;
So that the main duty that he gives them Here, is to follow him;
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to this hee addes two Conditions, or two causes, without the which wee cannot by any meanes follow him.
to this he adds two Conditions, or two Causes, without the which we cannot by any means follow him.
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First, Hee must deny himselfe, that is, If a man will come to follow me; the flesh will propound to him many things that are pleasing and profitable;
First, He must deny himself, that is, If a man will come to follow me; the Flesh will propound to him many things that Are pleasing and profitable;
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it will be as a rough byas to turne him aside, and therefore he must deny himselfe, and his owne flesh.
it will be as a rough bias to turn him aside, and Therefore he must deny himself, and his own Flesh.
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And againe he will meete with many afflictions;
And again he will meet with many afflictions;
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and for those hee must not looke out of the way, but hee must goe through these crosses, hee must take up his crosse dayly. The Doctrine is this,
and for those he must not look out of the Way, but he must go through these Crosses, he must take up his cross daily. The Doctrine is this,
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That no man can have interest in Christ, without selfe-deniall: If any man will will be my disciple, let him deny himselfe. That no man can have Interest in christ, without self-denial: If any man will will be my disciple, let him deny himself.
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Although before you come to Christ, there is nothing required, but a simple and bare desire.
Although before you come to christ, there is nothing required, but a simple and bore desire.
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It is no matter for Sanctification;
It is no matter for Sanctification;
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yet when we do come, he must then be our Lord and Master, and wee must follow him, denying our owne lusts;
yet when we do come, he must then be our Lord and Master, and we must follow him, denying our own Lustiest;
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and this cannot be without selfe-deniall;
and this cannot be without self-denial;
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and therefore it is that, that those that have failed in this point have not followed him.
and Therefore it is that, that those that have failed in this point have not followed him.
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Demas followed him a great way, but when he came to this selfe deniall, then hee left him,Demas followed him a great Way, but when he Come to this self denial, then he left him,
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and embraced this present world, and this was the reason why Paul followed him, because hee was willing to deny himselfe;
and embraced this present world, and this was the reason why Paul followed him, Because he was willing to deny himself;
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What was the reason that Caleb followed God so constantly, because hee denied himselfe, and resolved whatsoever he saw, to sticke close to God, and his Commandements;
What was the reason that Caleb followed God so constantly, Because he denied himself, and resolved whatsoever he saw, to stick close to God, and his commandments;
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and so Abraham, hee left his country and friends cleaving to God. Indeede if our will and Christs Will were coincident, then this might be without selfe-deniall,
and so Abraham, he left his country and Friends cleaving to God. Indeed if our will and Christ Will were coincident, then this might be without self-denial,
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but being at oddes, we cannot goe together, for wee cannot walke together, not being agreed,
but being At odds, we cannot go together, for we cannot walk together, not being agreed,
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and therefore wee must conforme our selves unto Christ, his Will must not be brought downe to ours,
and Therefore we must conform our selves unto christ, his Will must not be brought down to ours,
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but our will is out often, and therefore it must be wound up to his. Now the Question will be what selfe-deniall is.
but our will is out often, and Therefore it must be wound up to his. Now the Question will be what self-denial is.
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To deny a mans selfe, is not to make himselfe his end, but God onely, and to renounce himselfe as sorry, hee is opposite to God and his wayes; To deny a men self, is not to make himself his end, but God only, and to renounce himself as sorry, he is opposite to God and his ways;
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So that to deny himselfe ' is to deny the aversement the corruption & illnesse of nature, wch is called the flesh, the body of death, and the old man, and the old leaven, which are a mans selfe;
So that to deny himself ' is to deny the aversement the corruption & illness of nature, which is called the Flesh, the body of death, and the old man, and the old leaven, which Are a men self;
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and this the Apostle meaneth, Wee preach not our selves, but Iesus Christ ;
and this the Apostle means, we preach not our selves, but Iesus christ;
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that is, I preach not for applause and vaine-glory, to please my selfe by my selfe, here he meanes his flesh, which hee will not satisfie;
that is, I preach not for applause and vainglory, to please my self by my self, Here he means his Flesh, which he will not satisfy;
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for when the Apostle had told them of his Vision and Revelation, of such a man, said he, I would rejoyce, of my selfe I would not rejoyce.
for when the Apostle had told them of his Vision and Revelation, of such a man, said he, I would rejoice, of my self I would not rejoice.
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Why should hee not rejoyce of himselfe? Because himselfe was nothing but a bundle of corruption in himselfe was no good but of such a man so renewed hee would rejoyce.
Why should he not rejoice of himself? Because himself was nothing but a bundle of corruption in himself was not good but of such a man so renewed he would rejoice.
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But why is flesh called a mans selfe?
But why is Flesh called a men self?
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Because it is so spread over all the faculties and powers of a man, and is predominant as the forme over the matter,
Because it is so spread over all the faculties and Powers of a man, and is predominant as the Form over the matter,
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for a man loves it as himselfe and fights against all things that oppose it, and nourisheth all that nourisheth it.
for a man loves it as himself and fights against all things that oppose it, and Nourishes all that Nourishes it.
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But how is it possible that a man can deny himselfe, for in denyall there must be one to aske,
But how is it possible that a man can deny himself, for in denial there must be one to ask,
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and another to deny, there must be one denying, and one denyed; himselfe must be denyed? how can himselfe deny himselfe?
and Another to deny, there must be one denying, and one denied; himself must be denied? how can himself deny himself?
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To this I answer, that there is in every man that is in Christ a double selfe, To this I answer, that there is in every man that is in christ a double self,
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and the regenerate man hath three natures. First, a common nature, neither good nor bad in it selfe.
and the regenerate man hath three nature's. First, a Common nature, neither good nor bad in it self.
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Secondly, a spirituall and renewed condition, Thirdly, the flesh and corruption. The meaning then is this;
Secondly, a spiritual and renewed condition, Thirdly, the Flesh and corruption. The meaning then is this;
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common nature guided by the spirit and renewed nature is to deny the flesh, that is, the corrupt natures petition when both stand in competition the flesh is to be denyed,
Common nature guided by the Spirit and renewed nature is to deny the Flesh, that is, the corrupt nature's petition when both stand in competition the Flesh is to be denied,
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if the flesh desires honours riches and preferments beside the rule, then the flesh is to be denyed,
if the Flesh Desires honours riches and preferments beside the Rule, then the Flesh is to be denied,
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but the Spirit is to be heard in all his requests, and this is that, that every man must doe if he will be saved and there is not onely necessity but much reason why wee should deny our selves,
but the Spirit is to be herd in all his requests, and this is that, that every man must do if he will be saved and there is not only necessity but much reason why we should deny our selves,
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as in every command of God there is much reason if wee could see it, so here is great reason for this.
as in every command of God there is much reason if we could see it, so Here is great reason for this.
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First in regard of God, God hath no causes, therefore hee may thinke himselfe the end:
First in regard of God, God hath no Causes, Therefore he may think himself the end:
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but every creature hath an efficient and finall cause:
but every creature hath an efficient and final cause:
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therefore it must not make it selfe its order, it is against the order of nature,
Therefore it must not make it self its order, it is against the order of nature,
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and rule of things that the creature which is not of it selfe should make it selfe its end, being mans efficient cause is out of himselfe, therefore his end must needes be out of himselfe, hee should make himselfe God, and God an Idoll:
and Rule of things that the creature which is not of it self should make it self its end, being men efficient cause is out of himself, Therefore his end must needs be out of himself, he should make himself God, and God an Idol:
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For if a man will set up himselfe, that is, will not deny himselfe, he sets himselfe above God,
For if a man will Set up himself, that is, will not deny himself, he sets himself above God,
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and makes a God of himselfe. We doe not worship God as wee as wee ought without wee deny our selves.
and makes a God of himself. We do not worship God as we as we ought without we deny our selves.
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In regard of our selves, because if wee doe not deny our selves wee destroy our selves, In regard of our selves, Because if we do not deny our selves we destroy our selves,
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because when we yeeld to our selves wee yeeld to the disease, and when wee yeeld to the disease, wee destroy our selves;
Because when we yield to our selves we yield to the disease, and when we yield to the disease, we destroy our selves;
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this disease is the flesh, every man is aeger inter morbum & medicum ; now which is better for a a man to hearken to the Spirit, the Phisitian,
this disease is the Flesh, every man is aeger inter morbum & Physician's; now which is better for a a man to harken to the Spirit, the physician,
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or to the flesh the disease.
or to the Flesh the disease.
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This reason is taken out of the sixt of the Galatians, he that soweth to the flesh, shall of the flesh reape corruption;
This reason is taken out of the sixt of the Galatians, he that Soweth to the Flesh, shall of the Flesh reap corruption;
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but hee that soweth to the Spirit, shall of the Spirit reape life everlasting.
but he that Soweth to the Spirit, shall of the Spirit reap life everlasting.
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He that yeeds to his flesh doth destroy himselfe, for all the wayes of sinne leade downe to the chambers of death, that is, they bring death at the latter end, that is the fruit and wages of it at the last,
He that yeeds to his Flesh does destroy himself, for all the ways of sin lead down to the chambers of death, that is, they bring death At the latter end, that is the fruit and wages of it At the last,
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but he that doth deny himselfe, doth best provide for himselfe, for he hath not onely the generall promise, but also the particular promise;
but he that does deny himself, does best provide for himself, for he hath not only the general promise, but also the particular promise;
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there is noe man that hath left house or brethren, &c. Both in regard of our selves, there is no man that hath left house or brothers, etc. Both in regard of our selves,
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and in regard of God there is equity for it:
and in regard of God there is equity for it:
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nothing is hard to a reasonable man, when hee sees a reason that it is best for him to doe it, hee is easily perswaded to it;
nothing is hard to a reasonable man, when he sees a reason that it is best for him to do it, he is Easily persuaded to it;
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besides it is the greatest folly in the world, to goe about to joyne God and our selves together, God and sinne, God and other respects,
beside it is the greatest folly in the world, to go about to join God and our selves together, God and sin, God and other respects,
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for you loose both by this:
for you lose both by this:
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for God hates such an one, and you finde no content in minde, neither can you serve your selves perfectly if you joyne your selves with God,
for God hates such an one, and you find no content in mind, neither can you serve your selves perfectly if you join your selves with God,
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and therefore you can have no absolute content, and there will bee a reluctancy which way so ever you turne.
and Therefore you can have no absolute content, and there will be a reluctancy which Way so ever you turn.
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Againe suppose they should both bee joyned, yet the more you gaine in the flesh, the more you loose of God and the Spirit.
Again suppose they should both be joined, yet the more you gain in the Flesh, the more you lose of God and the Spirit.
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Now hee that hath any union, desires more union with God, and this cannot bee unlesse you have lesse union with the flesh Againe it is needelesse to joyne God and your selves together, you may have enough in God;
Now he that hath any Union, Desires more Union with God, and this cannot be unless you have less Union with the Flesh Again it is needless to join God and your selves together, you may have enough in God;
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you adde but a candle to the Sunne and water to the Ocean, and then you goe about an impossible thing for you cannot serve two masters, all your labour will be lost.
you add but a candle to the Sun and water to the Ocean, and then you go about an impossible thing for you cannot serve two Masters, all your labour will be lost.
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Amaziah walked in the wayes of God; but hee lost all his labour because his heart was not perfect with the Lord. Amaziah walked in the ways of God; but he lost all his labour Because his heart was not perfect with the Lord.
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But now it will bee objected, how is it possible that a man should deny himselfe! But now it will be objected, how is it possible that a man should deny himself!
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In shunning sin may he not have an eye unto hell;
In shunning since may he not have an eye unto hell;
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and in walking the wayes of God, may he have an eye to heaven? To this I answer that we deny not but that a man may love himselfe, for its impossible that he should do otherwise;
and in walking the ways of God, may he have an eye to heaven? To this I answer that we deny not but that a man may love himself, for its impossible that he should do otherwise;
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for i•s impossible but that the will should bee carried to that which is good, or apprehended to be good:
for i•s impossible but that the will should be carried to that which is good, or apprehended to be good:
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and it is a sinne for a man to hurt himselfe, it is a sinne for a man to kill himselfe,
and it is a sin for a man to hurt himself, it is a sin for a man to kill himself,
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and every hurt is a degree to that, and God would not command that which is sinfull, and againe useth those as motives to seeke salvation.
and every hurt is a degree to that, and God would not command that which is sinful, and again uses those as motives to seek salvation.
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Repent for the kingdome of God is at hand ; repent for the Kingdom of God is At hand;
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If you will come in behold here is a kingdome for you, feare not him that killeth the body, &c. The wayes of wisedome are wayes of pleasure:
If you will come in behold Here is a Kingdom for you, Fear not him that kills the body, etc. The ways of Wisdom Are ways of pleasure:
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And lastly it is a plant that God himselfe hath planted in the hearts of men, and such plants as our heavenly father hath planted, no man ought to plucke up. And lastly it is a plant that God himself hath planted in the hearts of men, and such plants as our heavenly father hath planted, no man ought to pluck up.
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This is the worke of nature, and that which is opus naturae est opus authoris, naturae.
This is the work of nature, and that which is opus naturae est opus Author's, naturae.
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And grace doth not take away nature, gratia non tollit naturam, sed attollit, it doth not take it away but it reformes it;
And grace does not take away nature, Gratia non Tollit naturam, sed attollit, it does not take it away but it reforms it;
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it doth not extinguish it, but sets it in order, it doth not dry up this streame,
it does not extinguish it, but sets it in order, it does not dry up this stream,
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but turnes it into the right channell, it doth not extirpate these plants, but as the horse rider takes not away the nature frō the horse, but doth guide him:
but turns it into the right channel, it does not extirpate these plants, but as the horse rider Takes not away the nature from the horse, but does guide him:
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so it takes not the desire of nature away, but guides it aright;
so it Takes not the desire of nature away, but guides it aright;
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and if wee doe it in all desires of nature, wee must needs doe it in the chiefest desire, in the desire of salvation;
and if we do it in all Desires of nature, we must needs do it in the chiefest desire, in the desire of salvation;
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but we would have a man to deny himselfe no further then the want thereof doth hurt him.
but we would have a man to deny himself not further then the want thereof does hurt him.
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Now the way to hurt your selves, is to make your selves the end, but the way for a man to doe good to himselfe, is not to follow his owne will,
Now the Way to hurt your selves, is to make your selves the end, but the Way for a man to do good to himself, is not to follow his own will,
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nor to seeke himselfe, but to seeke God, when his will comes in opposition with any command of Gods:
nor to seek himself, but to seek God, when his will comes in opposition with any command of God's:
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for that is the difference betweene a regenerate and an unregenerate man, the unregenerate man thinkes his best way to get comfort, is to rely on himselfe and the creatures, not to seeke it from God:
for that is the difference between a regenerate and an unregenerate man, the unregenerate man thinks his best Way to get Comfort, is to rely on himself and thee creatures, not to seek it from God:
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but the regenerate man seeing the vanitie of the creature, and the fulnesse of God, rejects these things and onely followes God,
but the regenerate man seeing the vanity of the creature, and the fullness of God, rejects these things and only follows God,
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and serves with a willing heart and minde: Both seeke their owne good but a diverse way.
and serves with a willing heart and mind: Both seek their own good but a diverse Way.
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Is it so then, that none can have interest in Christ without selfe-denyall: then first wee make this use of this. Is it so then, that none can have Interest in christ without self-denial: then First we make this use of this.
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Hence wee see that both cannot stand together, seeking a mans selfe and following Iesus Christ.
Hence we see that both cannot stand together, seeking a men self and following Iesus christ.
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Hee that will follow mee must deny himselfe, there is an necessitie, chuse you which you will have,
He that will follow me must deny himself, there is an necessity, choose you which you will have,
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if you will follow mee you must you must deny your selves, and if you will follow your selves you must not have me;
if you will follow me you must you must deny your selves, and if you will follow your selves you must not have me;
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the words are put in a necessary disjunction:
the words Are put in a necessary disjunction:
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therefore deceive not your selves in this, to thinke you may follow your selves, and yet follow Christ.
Therefore deceive not your selves in this, to think you may follow your selves, and yet follow christ.
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To deny a mans selfe, is if there bee any thing pleasing to him to part with it, for Christ;
To deny a men self, is if there be any thing pleasing to him to part with it, for christ;
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if there bee any thing pleasing, if a man be not willing to part with it for Christ, hee cannot have Christ and salvation:
if there be any thing pleasing, if a man be not willing to part with it for christ, he cannot have christ and salvation:
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If any thing bee evill and hurtfull which hee most shunnes and avoydes, if hee cannot undergoe it, he must goe without Christ.
If any thing be evil and hurtful which he most shuns and avoids, if he cannot undergo it, he must go without christ.
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But if you aske what neede there shall bee of so generall denyall. I answer, these very words to deny a mans selfe shewes us so much:
But if you ask what need there shall be of so general denial. I answer, these very words to deny a men self shows us so much:
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for to deny himselfe, is to deny the whole body of himselfe: for to deny himself, is to deny the Whole body of himself:
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wee must not deny some part of our selves, as pleasure and profit, which are but some branches, but we must deny all.
we must not deny Some part of our selves, as pleasure and profit, which Are but Some branches, but we must deny all.
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And therefore you see in Peter, that was the profession that hee made. Lord wee have forsaken all and followed thee :
And Therefore you see in Peter, that was the profession that he made. Lord we have forsaken all and followed thee:
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If wee hold any thing betweene our teeth, wee must let goe our hold of Christ. If we hold any thing between our teeth, we must let go our hold of christ.
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Hee that will seeke praise and credit among men, must not have interest in Christ.
He that will seek praise and credit among men, must not have Interest in christ.
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How can yee beleeve which seeke honour of one another, and seeke not the honour that commeth from God;
How can ye believe which seek honour of one Another, and seek not the honour that comes from God;
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onely it will make him st•ll bee out of the way, when any such thing comes in competition. only it will make him st•ll be out of the Way, when any such thing comes in competition.
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So the rich man in the Gospell, because hee had set his heart upon his wealth, Christ told him that time that he could not follow him.
So the rich man in the Gospel, Because he had Set his heart upon his wealth, christ told him that time that he could not follow him.
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The light of the body is the eye, if the eye be single the whole body is light, but if the eye shall be darke, marke what is said there of a single eye, and what opposition is made;
The Light of the body is the eye, if the eye be single the Whole body is Light, but if the eye shall be dark, mark what is said there of a single eye, and what opposition is made;
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An eye is sayd to be single in respect of the object, that is, if the eye bee single & look only on God,
an eye is said to be single in respect of the Object, that is, if the eye be single & look only on God,
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then all the body is light, that is, all his life is good, God counts his sinnes but infirmities.
then all the body is Light, that is, all his life is good, God counts his Sins but infirmities.
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But if a man have a wicked eye, the opposition is if the eye bee double,
But if a man have a wicked eye, the opposition is if the eye be double,
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but it is put in wicked, because a double eye is a wicked eye, that is, looking partly upon God and partly upon himselfe, then the body is darke;
but it is put in wicked, Because a double eye is a wicked eye, that is, looking partly upon God and partly upon himself, then the body is dark;
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and there is good reason for this:
and there is good reason for this:
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For it is impossible if a man doe not make God his utmost end to be saved,
For it is impossible if a man do not make God his utmost end to be saved,
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if he make himselfe his coordinate end, he then makes himselfe joynt God, besides this man will bee constant in all his wayes,
if he make himself his coordinate end, he then makes himself joint God, beside this man will be constant in all his ways,
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and therefore is not pleasing to God. The reason why God regards them not is because they are not constant:
and Therefore is not pleasing to God. The reason why God regards them not is Because they Are not constant:
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A double minded man is unstable in all his wayes: A double minded man is unstable in all his ways:
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who will regard him that is a friend to day and none to morrow? God loves not such whose hearts are not perfect with him;
who will regard him that is a friend to day and none to morrow? God loves not such whose hearts Are not perfect with him;
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now no man is such that does not deny himselfe perfectly, if there bee any sweet morsell that he keeps under his tongue and will not part with it.
now no man is such that does not deny himself perfectly, if there be any sweet morsel that he keeps under his tongue and will not part with it.
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If we have not interest in Christ without selfe-deniall, then this should teach us to judge of things aright:
If we have not Interest in christ without self-denial, then this should teach us to judge of things aright:
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it may seeme to rectifie our opinions;
it may seem to rectify our opinions;
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it should teach us what to thinke when wee begin to give up our names to Christ:
it should teach us what to think when we begin to give up our names to christ:
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wee must not thinke to goe to heaven in a Feather bed, where wee may have elbow roome enough as it was our Saviours precept we must lay the foundation before wee begin to build.
we must not think to go to heaven in a Feather Bed, where we may have elbow room enough as it was our Saviors precept we must lay the Foundation before we begin to built.
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So it was his practise, if any man came to him to tell him before what he should suffer afterwards:
So it was his practice, if any man Come to him to tell him before what he should suffer afterwards:
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So when any one comes to him saying, good master I will follow thee, hee presently answers him, the Foxes have holes, and the Birds of the ayre have nests,
So when any one comes to him saying, good master I will follow thee, he presently answers him, the Foxes have holes, and the Birds of the air have nests,
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but the Sonne of man hath not whereon to lay his head: And when the young man came so prepared that Christ began to love him. but the Son of man hath not whereon to lay his head: And when the young man Come so prepared that christ began to love him.
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I but mistake me not saith Christ, if you come to me you must deny your selfe,
I but mistake me not Says christ, if you come to me you must deny your self,
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and that which is most precious to you which was his wealth:
and that which is most precious to you which was his wealth:
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you must prepare your selfe for crossses, and not for crosses which should come now and then, but for daily crosses;
you must prepare your self for crossses, and not for Crosses which should come now and then, but for daily Crosses;
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you must keepe your selfe for a rough way, that is, you must bee ready to goe up the hill;
you must keep your self for a rough Way, that is, you must be ready to go up the hill;
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you must be busie when your flesh would bee at ease, you must endure infamy and reproach when your flesh would have an applause, we must bee contented to bee hated among all men:
you must be busy when your Flesh would be At ease, you must endure infamy and reproach when your Flesh would have an applause, we must be contented to be hated among all men:
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A course of Godlinesse is nothing but a continaull opposition of the flesh to doe something contrary to our selves.
A course of Godliness is nothing but a continaull opposition of the Flesh to do something contrary to our selves.
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To thinke upon this aforehand will helpe us much, we are to resolve and say in the morning this flesh will put many sinnes against the Spirit,
To think upon this aforehand will help us much, we Are to resolve and say in the morning this Flesh will put many Sins against the Spirit,
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but we must resolve to crosse our selves ▪ and at night let a man examine himselfe and say, what is it that my flesh did desire,
but we must resolve to cross our selves ▪ and At night let a man examine himself and say, what is it that my Flesh did desire,
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and how have I denied my selfe. This should bee the course of a Christian:
and how have I denied my self. This should be the course of a Christian:
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If you will doe no more then that you are willing to doe its no thankes:
If you will do no more then that you Are willing to do its not thanks:
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Such as serve God with their ease so long as it stands with their flesh, what thankes have they? but wee must deny our selves and crosse the flesh,
Such as serve God with their ease so long as it Stands with their Flesh, what thanks have they? but we must deny our selves and cross the Flesh,
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neither must wee doe this of necessitie, but chearefully:
neither must we do this of necessity, but cheerfully:
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but wee must bee content to part withall, and thinke wee have a good bargaine too:
but we must be content to part withal, and think we have a good bargain too:
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as the Mercant man sold all his possessions and went away rejoycing:
as the Mercant man sold all his possessions and went away rejoicing:
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that is, we must not onely doe a thing for Christ for necessitie, because wee cannot otherwise have salvation,
that is, we must not only do a thing for christ for necessity, Because we cannot otherwise have salvation,
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but also wee must thinke wee have got a good purchase; many will say, rather then I will goe to hell I will deny my selfe:
but also we must think we have god a good purchase; many will say, rather then I will go to hell I will deny my self:
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But wee must labour to see an amiablenesse in Christ, a worth in Christ to draw us along,
But we must labour to see an amiableness in christ, a worth in christ to draw us along,
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or else wee shall faint, and count it an hard way, we must think the gaine of Christ with the losse of all a good bargaine.
or Else we shall faint, and count it an hard Way, we must think the gain of christ with the loss of all a good bargain.
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But how shall a man bring his heart to this hard thing? it seemes almost impossible,
But how shall a man bring his heart to this hard thing? it seems almost impossible,
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but if we were inlightned and could see things as they are, wee should doe it willingly,
but if we were enlightened and could see things as they Are, we should do it willingly,
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for that amiablenesse that is in Christ. There are foure considerations why we should doe this and thinke it a good bargaine.
for that amiableness that is in christ. There Are foure considerations why we should do this and think it a good bargain.
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Consider the equity and justice of it, how unreasonably and unequally you deale with Christ if you doe it not:
Consider the equity and Justice of it, how unreasonably and unequally you deal with christ if you do it not:
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Christ hath bought us of our selves, not onely of the world and the devill, but also of our selves.
christ hath bought us of our selves, not only of the world and the Devil, but also of our selves.
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Wee are not our selves, we are bought with a price:
we Are not our selves, we Are bought with a price:
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wee are the temples of the living God, as God hath sayd, I will dwell in them, we Are the Temples of the living God, as God hath said, I will dwell in them,
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and I will walke in them, and they shall bee my people, and I will be their God:
and I will walk in them, and they shall be my people, and I will be their God:
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If a man will goe and sell himselfe to another man hee must not doe his owne worke,
If a man will go and fell himself to Another man he must not do his own work,
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for then he shall wrong him that bought him. But I make no such bargaine with Christ you will say?
for then he shall wrong him that bought him. But I make no such bargain with christ you will say?
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You have, or ought to doe it, you have done as much in effect: for Christ hath shed his blood for every man in this sense;
You have, or ought to do it, you have done as much in Effect: for christ hath shed his blood for every man in this sense;
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so that it is propounded before all; and every man shall answer for the neglect of it:
so that it is propounded before all; and every man shall answer for the neglect of it:
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as it is, 2 Pet. 2. there shall be false teachers among you, who privily shall bring in damnable heresies,
as it is, 2 Pet. 2. there shall be false Teachers among you, who privily shall bring in damnable heresies,
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even denying the Lord that bought them, & bring upon themselves swift destruction. Destroy not thy brother with thy meat for whom Christ dyed:
even denying the Lord that bought them, & bring upon themselves swift destruction. Destroy not thy brother with thy meat for whom christ died:
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So for every man that it lies exposed to him, and he commits a double sinne that doth not receive him, &c. 1. He doth neglect him.
So for every man that it lies exposed to him, and he commits a double sin that does not receive him, etc. 1. He does neglect him.
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2. He doth not as hee is commanded.
2. He does not as he is commanded.
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In the Leviticall Law if one bought a servant, and he in punishi•g him dyed under his hands, there was no Law against him, for he was his mony.
In the Levitical Law if one bought a servant, and he in punishi•g him died under his hands, there was no Law against him, for he was his money.
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So wee may say of every man to whom the Gospel is revealed, that hee is Christs money; yea Christs blood;
So we may say of every man to whom the Gospel is revealed, that he is Christ money; yea Christ blood;
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for that is the price that hath beene payd for him, and layd out for him,
for that is the price that hath been paid for him, and laid out for him,
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and it is his fault that hee takes it not; and hee shall be accused one day for one that tooke such a great price,
and it is his fault that he Takes it not; and he shall be accused one day for one that took such a great price,
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& yet would not serve the Lord Iesus Christ:
& yet would not serve the Lord Iesus christ:
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For as much as yee know yee were not redeemed with corruptible things, as silver and Gold from your vaine conversation received by tradition from your fathers,
For as much as ye know ye were not redeemed with corruptible things, as silver and Gold from your vain Conversation received by tradition from your Father's,
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but with the pretious blood of Christ.
but with the precious blood of christ.
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When Christ saw you walking idle in vanity hee comes and buyes you to his service not with silver and gold,
When christ saw you walking idle in vanity he comes and buys you to his service not with silver and gold,
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but with his owne blood, and this hee hath done to redeeme you from your vaine conversation;
but with his own blood, and this he hath done to Redeem you from your vain Conversation;
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but if any man walke vainely still, and does not follow Christ, hee rejects Christs price,
but if any man walk vainly still, and does not follow christ, he rejects Christ price,
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and at the last day it will bee objected against him, that hee did not serve God for the price that hee had received.
and At the last day it will be objected against him, that he did not serve God for the price that he had received.
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Therefore let this move you to serve Christ.
Therefore let this move you to serve christ.
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But you will say, I see there is reason and necessitie for this, but I will not doe it yet, I will doe it hereafter. But you will say, I see there is reason and necessity for this, but I will not do it yet, I will do it hereafter.
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But consider Christ hath payd the price for you, and hee hath bought all your life, not some one part, But Consider christ hath paid the price for you, and he hath bought all your life, not Some one part,
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and as a man hired for a day doth not begin it til noone, hee doth the man wrong that hired him:
and as a man hired for a day does not begin it till noon, he does the man wrong that hired him:
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So every man that doth not serve God in his youth wrongs God, let us not therefore deferre it,
So every man that does not serve God in his youth wrongs God, let us not Therefore defer it,
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but doe it as sodainly as we can.
but do it as suddenly as we can.
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It is good for a man to deny himselfe, for his life is more preserved in God then in himselfe,
It is good for a man to deny himself, for his life is more preserved in God then in himself,
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for else there were no reason for that commandement, love me more then thy selfe, and againe the perfection of every thing is in the end;
for Else there were no reason for that Commandment, love me more then thy self, and again the perfection of every thing is in the end;
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every thing is then perfect when it attaines its end;
every thing is then perfect when it attains its end;
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now God is that end of every thing, and therefore of man, and man is to serve him though it bee with the losse of goods and losse of life, yea of life eternall;
now God is that end of every thing, and Therefore of man, and man is to serve him though it be with the loss of goods and loss of life, yea of life Eternal;
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for yet mans happinesse consists in the attaining of God his end, and so those places of Moses and Paul are to be expounded;
for yet men happiness consists in the attaining of God his end, and so those places of Moses and Paul Are to be expounded;
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If thou willt not forgive them blot mee out of the booke of life, so it may bee to Gods glory. If thou willt not forgive them blot me out of the book of life, so it may be to God's glory.
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So Paul, I could wish that my selfe were accursed from Christ, for my brethren, my kinsmen in the flesh, so long as any advantage would come to God, they cared not what became of themselves,
So Paul, I could wish that my self were accursed from christ, for my brothers, my kinsmen in the Flesh, so long as any advantage would come to God, they cared not what became of themselves,
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and besides if a man should seeke his good in himselfe, he could not get it, for there is no bottome.
and beside if a man should seek his good in himself, he could not get it, for there is no bottom.
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And againe besides th•se reasons the Scripture is plaine for it; if a man would loose his life for me he shall finde it.
And again beside th•se Reasons the Scripture is plain for it; if a man would lose his life for me he shall find it.
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This is the best way to provide for himselfe:
This is the best Way to provide for himself:
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the best way for a man to doe good to himselfe is by way of reflection to serve God and man with his fatnes,
the best Way for a man to do good to himself is by Way of reflection to serve God and man with his fatness,
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so he shall have a full recompence, a measure pressed downe and running over;
so he shall have a full recompense, a measure pressed down and running over;
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so that if a man would thinke with himselfe, what shall I doe now to get happinesse in this world, the way is not to get honour and riches,
so that if a man would think with himself, what shall I do now to get happiness in this world, the Way is not to get honour and riches,
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but to learne to deny my selfe, and how I may honour God, and how I may spend my life for his glory and his service, this is the wisest way to make our selves happy;
but to Learn to deny my self, and how I may honour God, and how I may spend my life for his glory and his service, this is the Wisest Way to make our selves happy;
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labour therefore to bee perswaded of this, and you will easily be perswaded to doe it.
labour Therefore to be persuaded of this, and you will Easily be persuaded to do it.
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Consider the emptinesse of these things that draw us out of the way, that sue to us,
Consider the emptiness of these things that draw us out of the Way, that sue to us,
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and are the byasses of our life, that carry us wrong, the sight of their emptinesse is a great helpe to us to deny our selves,
and Are the Byasses of our life, that carry us wrong, the sighed of their emptiness is a great help to us to deny our selves,
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for a man should consider what hee seekes, and that is happinesse, and where it is to be found, certainly not in our selves,
for a man should Consider what he seeks, and that is happiness, and where it is to be found, Certainly not in our selves,
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for how many thousand are there who are still seeking to other creatures, and if wee finde nothing in our selves,
for how many thousand Are there who Are still seeking to other creatures, and if we find nothing in our selves,
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then surely in nothing below our selves, as riches, pleasures, and honours, therefore wee must seeke something above ourselves and that is God, those things are called vanitie and emptie things that seeme to promise something and performe nothing,
then surely in nothing below our selves, as riches, pleasures, and honours, Therefore we must seek something above ourselves and that is God, those things Are called vanity and empty things that seem to promise something and perform nothing,
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as those things are sayd to bee emptie which promise some satisfaction but deceive us,
as those things Are said to be empty which promise Some satisfaction but deceive us,
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as an empty well, and empty clouds that seeme to promise raine but there comes none:
as an empty well, and empty Clouds that seem to promise rain but there comes none:
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so it is with the creatures;
so it is with the creatures;
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all the world looke for some thing from the creatures, but that which wee seeke for is not in them, and God calls them empty.
all the world look for Some thing from the creatures, but that which we seek for is not in them, and God calls them empty.
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So the multitudes of them will shew that there can bee no perfection in them,
So the Multitudes of them will show that there can be no perfection in them,
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for if they had any perfection, they neede not be so many, and though they would have contentment in them,
for if they had any perfection, they need not be so many, and though they would have contentment in them,
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yet they are but brittle as glasse, holding some comfort in them, which is quickly broken,
yet they Are but brittle as glass, holding Some Comfort in them, which is quickly broken,
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and then our comfort falls like water upon the ground, which cannot bee gathered up againe.
and then our Comfort falls like water upon the ground, which cannot be gathered up again.
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Now if wee would bring our hearts to be perswaded of the emptinesse of these things,
Now if we would bring our hearts to be persuaded of the emptiness of these things,
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then surely we should doe it with ease:
then surely we should do it with ease:
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it was easie with Salomon to deny himselfe in repenting, for hee saw the vanitie of all things, no argument will make us doe this,
it was easy with Solomon to deny himself in repenting, for he saw the vanity of all things, no argument will make us do this,
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but onely the Spirit of God when we are convinced by it, and then wee shall doe it with ease.
but only the Spirit of God when we Are convinced by it, and then we shall do it with ease.
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By denying your selves you shall weaken the flesh and strengthen the Spirit, that is, the more you yeeld to the flesh, the more you strengthen it,
By denying your selves you shall weaken the Flesh and strengthen the Spirit, that is, the more you yield to the Flesh, the more you strengthen it,
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and the more you resist it the weaker it growes, and the more the Spirit is strengthned, that is, the renewed qualitie that is in you.
and the more you resist it the Weaker it grows, and the more the Spirit is strengthened, that is, the renewed quality that is in you.
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I but what motive is this? what though the flesh doe get the superioritie and the Spirit decay?
I but what motive is this? what though the Flesh do get the superiority and the Spirit decay?
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O but if you had eyes of judgement to see the excellency of grace and renewed nature, and the basenesse of the flesh, it would bee a very good argument.
Oh but if you had eyes of judgement to see the excellency of grace and renewed nature, and the baseness of the Flesh, it would be a very good argument.
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Paul thought he had said enough to enforce the Galatians, when hee had told them that the workes of the flesh were adultery, fornication, uncleannesse, wantonnesse, Idolatry, &c. This is enough to make a man strive against the flesh for the workes of it are vile, not worth a man, Paul Thought he had said enough to enforce the Galatians, when he had told them that the works of the Flesh were adultery, fornication, uncleanness, wantonness, Idolatry, etc. This is enough to make a man strive against the Flesh for the works of it Are vile, not worth a man,
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but the worke of the Spirit it is love, joy, peace, &c. Some men seeke excellency in health, wealth, earthly wisedome,
but the work of the Spirit it is love, joy, peace, etc. some men seek excellency in health, wealth, earthly Wisdom,
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but yours lies in the Spirit, the more you enlarge the health of your soule,
but yours lies in the Spirit, the more you enlarge the health of your soul,
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and the more you deny your flesh, the more you weaken your disease, for the flesh is but a disease,
and the more you deny your Flesh, the more you weaken your disease, for the Flesh is but a disease,
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and therefore Christ is sayd to come and heale the sicke, and the word of God is called balme:
and Therefore christ is said to come and heal the sick, and the word of God is called balm:
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now where there is mention made of a Phisitian and a remedy there must bee a disease,
now where there is mention made of a physician and a remedy there must be a disease,
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and that disease is this flesh.
and that disease is this Flesh.
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And the more you begin to deny this flesh, the more you escape that which you most abhorre and are ashamed of,
And the more you begin to deny this Flesh, the more you escape that which you most abhor and Are ashamed of,
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namely death and sinne, first sinne, what fruite have you then of those things whereof you are ashamed:
namely death and sin, First sin, what fruit have you then of those things whereof you Are ashamed:
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for the end of those things is death. for the end of those things is death.
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Shame indeede is the correllative of sin, and where sinne is there is shame, and no where else:
Shame indeed is the correlative of since, and where sin is there is shame, and no where Else:
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the second is death and sicknesse, and death and trouble, and all steps and degrees thereto,
the second is death and sickness, and death and trouble, and all steps and Degrees thereto,
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but if you walke in the Spirit you have glory and life eternall, and all the comforts of this life,
but if you walk in the Spirit you have glory and life Eternal, and all the comforts of this life,
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as steps and degrees thereto, to conclude all therefore resolve to deny your flesh and all his requests.
as steps and Degrees thereto, to conclude all Therefore resolve to deny your Flesh and all his requests.
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And know thus much, that it is a very difficult thing, for the flesh is very neare and deare to us:
And know thus much, that it is a very difficult thing, for the Flesh is very near and deer to us:
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Its hard to deny a stranger or a friend, harder to deny a childe or a wife,
Its hard to deny a stranger or a friend, harder to deny a child or a wife,
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and therefore much more hard to deny our selves: Againe the flesh is importunate, & comes with a bribe in his hand, as ease,
and Therefore much more hard to deny our selves: Again the Flesh is importunate, & comes with a bribe in his hand, as ease,
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or profit, or pleasure or such like, & our hearts are quickly drawne to such; as Iron to the loadstone;
or profit, or pleasure or such like, & our hearts Are quickly drawn to such; as Iron to the Loadstone;
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againe its cunningly helped by the slight & pollicy of the divell, and therefore it is that S. Iames calleth sensuall wisedome, devilish wisedome,
again its cunningly helped by the slight & policy of the Devil, and Therefore it is that S. James calls sensual Wisdom, devilish Wisdom,
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because the divell joynes his wisdome with it. Therefore goe about this as an hard worke, deale hardly with it:
Because the Devil joins his Wisdom with it. Therefore go about this as an hard work, deal hardly with it:
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as the Prophet bids them with the messenger that came from Ahab, shut the dooers on him, admit no conference with him, shut thy eares against the perswasion of the flesh,
as the Prophet bids them with the Messenger that Come from Ahab, shut the doers on him, admit no conference with him, shut thy ears against the persuasion of the Flesh,
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and wicked men, give it no hearing. The flesh is ready to suggest reasons, but we must not hearken to it:
and wicked men, give it no hearing. The Flesh is ready to suggest Reasons, but we must not harken to it:
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So Paul when hee was to goe about a hard matter, I did not conferre with my flesh saith he:
So Paul when he was to go about a hard matter, I did not confer with my Flesh Says he:
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we see that it was his practise when his friends entreated him not to goe up to Ierusalem, what meane you to weepe,
we see that it was his practice when his Friends entreated him not to go up to Ierusalem, what mean you to weep,
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and to breake my heart, for I am ready not to be bound onely, but also to dye at Ierusalem for the name of the Lord Iesus:
and to break my heart, for I am ready not to be bound only, but also to die At Ierusalem for the name of the Lord Iesus:
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he would admit of no conference with them.
he would admit of no conference with them.
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So David when Ioab and Abishas would have taken off Shimeihs head for cursing him, what have I to doe with you yee sonnes of Zerviah saith he:
So David when Ioab and Abishas would have taken off Shimeites head for cursing him, what have I to do with you ye Sons of Zeruiah Says he:
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And so did Iesus Christ when Peter came to him Master pitty thy selfe, what have I to doe with thee saith he? thou knowest not the things that belong to God, he would admit of no conference with him, the best is to deny our selves, to give peremptory deniall, have no more strength then our Mother Eve, shee was tempted by admitting plea wih the divell and the flesh: And so did Iesus christ when Peter Come to him Master pity thy self, what have I to do with thee Says he? thou Knowest not the things that belong to God, he would admit of no conference with him, the best is to deny our selves, to give peremptory denial, have no more strength then our Mother Eve, she was tempted by admitting plea with the Devil and the Flesh:
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If wee thinke of our sinnes Sathan will bee ready to suggest reasons, distinctions and evasions to make us walke upon the brinke side,
If we think of our Sins Sathan will be ready to suggest Reasons, Distinctions and evasions to make us walk upon the brink side,
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and then wee fall unawares into the pit.
and then we fallen unawares into the pit.
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So the Prophet which God sent to Bethel, when hee had conferred with the old Prophet, hee was enticed to come backe and eate with him, which was his destruction; So the Prophet which God sent to Bethel, when he had conferred with the old Prophet, he was enticed to come back and eat with him, which was his destruction;
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when as indeede hee should not have conferred with him, kept himselfe close to the commandment of God:
when as indeed he should not have conferred with him, kept himself close to the Commandment of God:
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nothing is worse then a peremptory will in a bad cause, and nothing better in a good cause.
nothing is Worse then a peremptory will in a bad cause, and nothing better in a good cause.
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Casta est quam nemo rogavit, shee is a chast woman that carries herselfe so, as that shee admits of no man to sollicite her.Casta est quam nemo rogavit, she is a chaste woman that carries herself so, as that she admits of no man to solicit her.
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So wee should carry of selves so that the devill dare not to attempt us.
So we should carry of selves so that the Devil Dare not to attempt us.
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Thinke that you shall be overcome it is hard and difficult, it is good to bee jealous over our selves in doubtfull things.
Think that you shall be overcome it is hard and difficult, it is good to be jealous over our selves in doubtful things.
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If all that are Christs disciples must deny themselves, hence then this will follow that our selves are prone exceedingly to evill: If all that Are Christ Disciples must deny themselves, hence then this will follow that our selves Are prove exceedingly to evil:
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we are ready in every thing to act our selves, wee are ready to preach our selves;
we Are ready in every thing to act our selves, we Are ready to preach our selves;
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our flesh will have one hand in every thing, it will have an Oaer in every Boat.
our Flesh will have one hand in every thing, it will have an Oaer in every Boat.
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There is nothing to doe but the flesh will put it selfe forth; what the Apostle saith of envy the flesh lusteth after envy;
There is nothing to do but the Flesh will put it self forth; what the Apostle Says of envy the Flesh Lusteth After envy;
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wee may say of every sinne that the flesh lusteth after it. Take heede therefore to your selves;
we may say of every sin that the Flesh Lusteth After it. Take heed Therefore to your selves;
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as our Saviour bids us take heede of men. as our Saviour bids us take heed of men.
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So we must take heede of our selves, nothing will •eceive us so soone as our owne hearts.
So we must take heed of our selves, nothing will •eceive us so soon as our own hearts.
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The heart is deceitfull and wicked above all things, who can know? looke on the most deceitfull thing that is, the heart is more deceitfull then that. The heart is deceitful and wicked above all things, who can know? look on the most deceitful thing that is, the heart is more deceitful then that.
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If you have a servant that will deceive you, you have an eye continually upon him.
If you have a servant that will deceive you, you have an eye continually upon him.
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If there be any thing, wherein you may get applause and credit;
If there be any thing, wherein you may get applause and credit;
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how ready are wee to doe it, but if there be any things that appertaine to the glory of God,
how ready Are we to do it, but if there be any things that appertain to the glory of God,
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how backward are we, how ready to finde out excuses, twenty Lyons are in the way in such a case;
how backward Are we, how ready to find out excuses, twenty Lyons Are in the Way in such a case;
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if wee have a minde to doe any thing though the lawfulnesse bee doubtfull, yet we have distinctions and evasions for it, otherwise Christ would not command us here to deny our selves;
if we have a mind to do any thing though the lawfulness be doubtful, yet we have Distinctions and evasions for it, otherwise christ would not command us Here to deny our selves;
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I but you will say, how shall I come to discerne this medling of the flesh? It is true some things are evidently good, I but you will say, how shall I come to discern this meddling of the Flesh? It is true Some things Are evidently good,
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and some things evidently bad, but in things ambiguous it is hard to discerne the flesh, a man may desire such a preferment,
and Some things evidently bad, but in things ambiguous it is hard to discern the Flesh, a man may desire such a preferment,
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and think he does well, but yet this desire may be from the flesh, and therefore there are some rules whereby wee may discerne whether our desires come from the flesh,
and think he does well, but yet this desire may be from the Flesh, and Therefore there Are Some rules whereby we may discern whither our Desires come from the Flesh,
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or no, and how wee may doe them. If you finde the desires turbulent, it is a signe they come from the flesh;
or no, and how we may do them. If you find the Desires turbulent, it is a Signen they come from the Flesh;
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for the desires of grace are like them that come from pure nature; as Rachels desire, give mee children or else I dye:
for the Desires of grace Are like them that come from pure nature; as Rachels desire, give me children or Else I die:
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The vehemency shewes it came from the flesh.
The vehemency shows it Come from the Flesh.
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When the desires are hasty, it is a signe they come from the flesh, for it is the property of the flesh to runne without his errond, to goe without his rule, the foole rageth and is carelesse, where is a wise man saith Salomon that ponders his wayes:
When the Desires Are hasty, it is a Signen they come from the Flesh, for it is the property of the Flesh to run without his errond, to go without his Rule, the fool rages and is careless, where is a wise man Says Solomon that ponders his ways:
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we cannot goe about that which is good, without consideration.
we cannot go about that which is good, without consideration.
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I considered my wayes saith David, and turned my feete into thy testimonies, If our nature were good, the more hasty it is to any thing the better it would be, I considered my ways Says David, and turned my feet into thy testimonies, If our nature were good, the more hasty it is to any thing the better it would be,
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but being our nature is bad it is likely the hastier it is to any thing the worse the things.
but being our nature is bad it is likely the hastier it is to any thing the Worse the things.
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If you finde the thing desired to strengthen the flesh; it is from the flesh; if it strengthen the Spirit then it is from the Spirit;
If you find the thing desired to strengthen the Flesh; it is from the Flesh; if it strengthen the Spirit then it is from the Spirit;
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if it weakens the Spirit and workes in us any indisposition to doe any good,
if it weakens the Spirit and works in us any indisposition to do any good,
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as to pray, toward the word and such like, then it doth not come from the Spirit.
as to pray, towards the word and such like, then it does not come from the Spirit.
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Consider what you doe in like cases, where you have no selfe respect, wee may do many good things,
Consider what you do in like cases, where you have no self respect, we may do many good things,
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and yet have selfe respect in them:
and yet have self respect in them:
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for example Iehu was zealous enough for God, so long as he expected a kingdome, that pricked,
for Exampl Iehu was zealous enough for God, so long as he expected a Kingdom, that pricked,
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but when it was gotten he fell to Idolatry.
but when it was got he fell to Idolatry.
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And so those they were ready to fast and pray, but there was selfe respect in it:
And so those they were ready to fast and pray, but there was self respect in it:
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They assemble themselves together, but the Prophet saith it was for corne and wine: They assemble themselves together, but the Prophet Says it was for corn and wine:
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and so they were ready to follow Christ, but it was because they eate of the loaves and were filled, many in sicknesse and trouble are ready to pray and to seeke God,
and so they were ready to follow christ, but it was Because they eat of the loaves and were filled, many in sickness and trouble Are ready to pray and to seek God,
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but when the storme is blowne over, what doe they then? by this wee may learne somewhat to judge whether the desires come from the flesh or no.
but when the storm is blown over, what do they then? by this we may Learn somewhat to judge whither the Desires come from the Flesh or no.
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Hence learne how to judge of your condition, whether you are in Christ or not. Christ puts it as a necessary condition to deny your selves.
Hence Learn how to judge of your condition, whither you Are in christ or not. christ puts it as a necessary condition to deny your selves.
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It is a sure rule if you deny your selves you are in Christ, if not you have no part in him,
It is a sure Rule if you deny your selves you Are in christ, if not you have no part in him,
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but here every man (as it is the part of the most unsound to flatter themselves) will say he doth not professe himselfe, no body will grant that hee doth please himselfe.
but Here every man (as it is the part of the most unsound to flatter themselves) will say he does not profess himself, no body will grant that he does please himself.
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Therefore for the tryall of this, take these rules.
Therefore for the trial of this, take these rules.
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If you will know whether you deny your selves or not, first consider whether you are throughly humbled, vile & little in your owne eyes:
If you will know whither you deny your selves or not, First Consider whither you Are thoroughly humbled, vile & little in your own eyes:
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such a man is not angry because hee hath no more grace but wonders he hath so much.
such a man is not angry Because he hath no more grace but wonders he hath so much.
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He lets God deale with him as hee lists, if hee will have him to be disgraced willing to be shifted from vessell to vessell, from condition to condition,
He lets God deal with him as he lists, if he will have him to be disgraced willing to be shifted from vessel to vessel, from condition to condition,
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so hee have God in heaven, what becomes of him hee cares not. He counts Christ his greatest good, and sinne his greatest evill;
so he have God in heaven, what becomes of him he Cares not. He counts christ his greatest good, and sin his greatest evil;
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He cares not what he looseth so hee can get God, such a man will deny himselfe, and no man else;
He Cares not what he loses so he can get God, such a man will deny himself, and no man Else;
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we may see this disposition in Paul, if God will not have him preach in Bithinia, what desire soever he hath, he will not doe it;
we may see this disposition in Paul, if God will not have him preach in Bithinia, what desire soever he hath, he will not do it;
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if God will have him shut up in prison hee is content, whatsoever it was hee would doe it.
if God will have him shut up in prison he is content, whatsoever it was he would do it.
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So in David we shall finde the same disposition;
So in David we shall find the same disposition;
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if God will take away his kingdome from him let him doe what seemes good in his sight:
if God will take away his Kingdom from him let him do what seems good in his sighed:
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If God send Shimeah to curse him, God the Lord hath bidden him curse David and let him doe it:
If God send Shimeah to curse him, God the Lord hath bidden him curse David and let him do it:
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and when hee was loaden with reproaches, hee was a dumbe man because God did it.
and when he was loaded with Reproaches, he was a dumb man Because God did it.
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And his words to M•chal shew the reason of it, I will bee more vile then this,
And his words to M•chal show the reason of it, I will be more vile then this,
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and will be low in mine owne eyes and sight :and will be low in mine own eyes and sighed:
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This shewes he thought himselfe vile before, but yet because God called him to it hee will bee more vile, This shows he Thought himself vile before, but yet Because God called him to it he will be more vile,
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but take a man of a contrary disposition, that hath a proud heart, that will have such a thing or else all is marred, such a man will not deny himselfe;
but take a man of a contrary disposition, that hath a proud heart, that will have such a thing or Else all is marred, such a man will not deny himself;
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if God come to him aske his credit or riches or any thing else, hee will not doe it, hee resists God, and God resists him.
if God come to him ask his credit or riches or any thing Else, he will not do it, he resists God, and God resists him.
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But God gives grace to the humble, that is, he shews favour to him, & whatsoever he asketh he will grant him.
But God gives grace to the humble, that is, he shows favour to him, & whatsoever he asks he will grant him.
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Secondly, if you would know whether you deny your selves, consider whether you doe it in time of difficultie,
Secondly, if you would know whither you deny your selves, Consider whither you do it in time of difficulty,
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when lust and oppertunity meete together;
when lust and opportunity meet together;
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it is no matter what you say in cold blood, A Pilots skill is in time of tempest,
it is no matter what you say in cold blood, A Pilots skill is in time of tempest,
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and a souldiers valour is in the heat of a battle, when you have no occasion to bee intemperate it is nothing,
and a Soldiers valour is in the heat of a battle, when you have no occasion to be intemperate it is nothing,
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but when a faire way is layd open to you, and you can deny your lust his opportunity, it shewes you deny your selve.
but when a fair Way is laid open to you, and you can deny your lust his opportunity, it shows you deny your selve.
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To professe Christ in a wicked and adulterous generation, when he hath some opposition to the contrary, is a tryall to a man.
To profess christ in a wicked and adulterous generation, when he hath Some opposition to the contrary, is a trial to a man.
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If a man can hate all sinnes, so as hee would not commit any for the greatest gaine;
If a man can hate all Sins, so as he would not commit any for the greatest gain;
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As David would not touch the Lords annointed for a kingdome: when he would not omit the least good to avoyd the greatest evill;
As David would not touch the lords anointed for a Kingdom: when he would not omit the least good to avoid the greatest evil;
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as Daniel would not omit prayer for the saving of his honour and of his life.
as daniel would not omit prayer for the Saving of his honour and of his life.
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See what you would doe when the Lord and your flesh stand in competition; See what you would do when the Lord and your Flesh stand in competition;
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when the conscience shall bring you a message, the Lord hath neede of such a thing,
when the conscience shall bring you a message, the Lord hath need of such a thing,
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and the flesh shall say, I have neede of such a thing contrary to it, what should wee doe in such cases? Indeede it is no tryall else except a man bee earnest with himselfe,
and the Flesh shall say, I have need of such a thing contrary to it, what should we do in such cases? Indeed it is no trial Else except a man be earnest with himself,
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when hee importunes hims•lfe, when a man is easie to deny himselfe i•s no tryall, set your particular humors, your personall sinnes;
when he importunes hims•lfe, when a man is easy to deny himself i•s no trial, Set your particular humours, your personal Sins;
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if you set your selves to deny them;
if you Set your selves to deny them;
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when God would try Abraham whether hee preferred his will, before his owne will, he tries him in that whereon his affections were most set, the offering of his sonne Isaac and thereupon God pronounceth the sentence I know that thou lovest me seeing for my sake thou hast not with held thy onely sonne.
when God would try Abraham whither he preferred his will, before his own will, he tries him in that whereon his affections were most Set, the offering of his son Isaac and thereupon God pronounceth the sentence I know that thou Lovest me seeing for my sake thou hast not with held thy only son.
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If there bee any thing on which our hear•s are more set, God tries us there, If there be any thing on which our hear•s Are more Set, God tries us there,
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if we deny our selv•s there, then wee have the selfe denyall. Consider whether you are willing to bee fully enlightned:
if we deny our selv•s there, then we have the self denial. Consider whither you Are willing to be Fully enlightened:
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whether you are content to have a through information to sift the matter to the branne,
whither you Are content to have a through information to sift the matter to the bran,
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then you have this selfe deniall, but when he hath secret whisperings in his conscience,
then you have this self denial, but when he hath secret whisperings in his conscience,
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and yet will shut his eyes, will not see to and fro, this man whatsoever he pretendeth hee sinneth against his conscience:
and yet will shut his eyes, will not see to and from, this man whatsoever he pretendeth he Sinneth against his conscience:
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therefore consider this in Balaams case, if wee looke upon Balaams carriage he seemed to deny himselfe as much as a man could doe, Therefore Consider this in Balaams case, if we look upon Balaams carriage he seemed to deny himself as much as a man could do,
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if thou wouldest give mee this house full of gold and silver, I could not doe except God commanded mee:
if thou Wouldst give me this house full of gold and silver, I could not do except God commanded me:
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but he would not seeke this out, hee sought the wages of Iniquity, there was a crevis of light,
but he would not seek this out, he sought the wages of Iniquity, there was a crevice of Light,
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but hee would not search out the truth, such a case was that of Iohanan, hee came to Ieremiah and said unto him according to all things for which the Lord thy God shall send thee to us,
but he would not search out the truth, such a case was that of Johanan, he Come to Jeremiah and said unto him according to all things for which the Lord thy God shall send thee to us,
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whether it bee good or evill, wee will obey the voyce of the Lord God:
whither it be good or evil, we will obey the voice of the Lord God:
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Ieremiah comes and tels him againe, this is the businesse, but withall I must tell thee you dissembled in your hearts when you sent me to the Lord your God, he discovers his hypocrisie to him. Jeremiah comes and tells him again, this is the business, but withal I must tell thee you dissembled in your hearts when you sent me to the Lord your God, he discovers his hypocrisy to him.
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To bee throughly informed, to sift the things before you doe it is a signe of selfe denyall, it is ill halting before men,
To be thoroughly informed, to sift the things before you do it is a Signen of self denial, it is ill halting before men,
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but God hee knoweth the Spirit, so the meaning of the flesh and mans conscience, Gods witnesse will finde us out.
but God he Knoweth the Spirit, so the meaning of the Flesh and men conscience, God's witness will find us out.
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Therefore of the Ministers of the Word saith Saint Paul, we approve our selves to the consciences of men, not to the wits, humors,
Therefore of the Ministers of the Word Says Saint Paul, we approve our selves to the Consciences of men, not to the wits, humours,
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and wills, but to the consciences, and the truth will alwayes joyne together.
and wills, but to the Consciences, and the truth will always join together.
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Let us not shut up this truth in darkenesse, he that doth truth saith our Saviour commeth to the light that his deedes might bee manifest.
Let us not shut up this truth in darkness, he that does truth Says our Saviour comes to the Light that his Deeds might be manifest.
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It is a Metaphor taken from such who when they would throughly know what cloth it is they hold it up against the Sunne, to see if it bee moth eaten or not, It is a Metaphor taken from such who when they would thoroughly know what cloth it is they hold it up against the Sun, to see if it be moth eaten or not,
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or whether it have any other fault, therefore take heede of false pretences.
or whither it have any other fault, Therefore take heed of false pretences.
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A man if hee were convinced of them hee would bee more carefull and religious in his wayes,
A man if he were convinced of them he would be more careful and religious in his ways,
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but he thinkes it superstitious, hee would bee more wary of his company but hee •akes it,
but he thinks it superstitious, he would be more wary of his company but he •akes it,
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for morosity and nicenesse, but if you would sift your selves there would be some signe of selfe denyall;
for morosity and niceness, but if you would sift your selves there would be Some Signen of self denial;
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but now for what end is all this? it is not to discourage any, it is not for the end that any should bee dejected in the wayes of God, it is not for destruction, but for instruction;
but now for what end is all this? it is not to discourage any, it is not for the end that any should be dejected in the ways of God, it is not for destruction, but for instruction;
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It is for this that you may judge aright of your selves, but now at last you will beginne to s•y, I would doe this duty if I knew how to performe,
It is for this that you may judge aright of your selves, but now At last you will begin to s•y, I would do this duty if I knew how to perform,
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and therefore I will shew you how to deny your selves.
and Therefore I will show you how to deny your selves.
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If you will bee enabled to deny your selves you must get another man into your selves then you have by nature.
If you will be enabled to deny your selves you must get Another man into your selves then you have by nature.
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If a man hath nothing but that which hee hath by nature, his flesh, sinne,
If a man hath nothing but that which he hath by nature, his Flesh, sin,
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and corruption and the outward bulke of soule and body, whereby he consists when there is nothing else in a man,
and corruption and the outward bulk of soul and body, whereby he consists when there is nothing Else in a man,
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when he hath no other selfe in himselfe, then it is impossible for him to deny himselfe,
when he hath no other self in himself, then it is impossible for him to deny himself,
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but if a man hath another man in himselfe if hee have the regenerate part in him then this is easy, let a man reckon the regenerate himselfe,
but if a man hath Another man in himself if he have the regenerate part in him then this is easy, let a man reckon the regenerate himself,
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then hee will let all goe, rather then let himselfe be destroyed:
then he will let all go, rather then let himself be destroyed:
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he will bee sure to keepe sinne off, for that is it which destroyes him, hee will be sure to maintaine a good conscience.
he will be sure to keep sin off, for that is it which Destroys him, he will be sure to maintain a good conscience.
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But now take another man a common man, that hath nothing given him but the bulke of the body, that is satisfied with meate, drinke,
But now take Another man a Common man, that hath nothing given him but the bulk of the body, that is satisfied with meat, drink,
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and cloathing, and house and friends, and the flesh and sinne, hee will let all goe that destroyes himselfe, God, Christ, faith,
and clothing, and house and Friends, and the Flesh and sin, he will let all go that Destroys himself, God, christ, faith,
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and a good conscience, and all, and therefore wee are to judge aright of ourselves,
and a good conscience, and all, and Therefore we Are to judge aright of ourselves,
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as the Apostle, It is no more I that doe it but sinne that dwels in mee:
as the Apostle, It is no more I that do it but sin that dwells in me:
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The Apostle counts the flesh a troubleblesome guest, hee would gladly be rid of him: The Apostle counts the Flesh a troubleblesome guest, he would gladly be rid of him:
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and so we know that if our earthly house of this tabernacle bee destroyed, we have a building given us of God, that is, and so we know that if our earthly house of this tabernacle be destroyed, we have a building given us of God, that is,
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an house not made with hands but eternall in the heavens, That is the regenerate part so long as that is going up it makes no matter,
an house not made with hands but Eternal in the heavens, That is the regenerate part so long as that is going up it makes no matter,
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though the outward man suffer much:
though the outward man suffer much:
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So long as this new building is goeing up it makes no matter though the old one be pulled downe,
So long as this new building is going up it makes no matter though the old one be pulled down,
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but when a man hath no such new building going up, he hath reason to keepe up the old, let a mans judgement bee right, let him conceive that to bee himselfe which is in himselfe,
but when a man hath not such new building going up, he hath reason to keep up the old, let a men judgement be right, let him conceive that to be himself which is in himself,
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and then it is easy to deny himselfe.
and then it is easy to deny himself.
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You never deny your selves but you are great gayners by it, and let a man yeeld to the flesh and hee looses by it,
You never deny your selves but you Are great gainers by it, and let a man yield to the Flesh and he looses by it,
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and that is the reason that is given verse the 24. and in other Gospels who soever shall lose his life for my sake shal save it,
and that is the reason that is given verse the 24. and in other Gospels who soever shall loose his life for my sake shall save it,
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but when a man shall save his life, his libertie, his credit when God calls for it, shall be but as a flower:
but when a man shall save his life, his liberty, his credit when God calls for it, shall be but as a flower:
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God wil blow upon it & he shall quickly loose it, hee that will save any of those he shal quickly loose them, God will so bring it to passe in the end,
God will blow upon it & he shall quickly lose it, he that will save any of those he shall quickly lose them, God will so bring it to pass in the end,
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if you would consider that promise, whosoever shall forsake houses or brethren, or sisters, or fathers,
if you would Consider that promise, whosoever shall forsake houses or brothers, or Sisters, or Father's,
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or mothers, or wives, or lands for my sake shall receive an hundred fold and shall inherit life everlasting, there would bee no difficultie in this thing.
or mother's, or wives, or Lands for my sake shall receive an hundred fold and shall inherit life everlasting, there would be no difficulty in this thing.
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But you will say wee see such as wal•e most perfectly most deny themselves, a•e most despised, most trampled on, But you will say we see such as wal•e most perfectly most deny themselves, a•e most despised, most trampled on,
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but this is no good argument. For as in the midst of all contents God can fill our hearts with bittern•sse,
but this is no good argument. For as in the midst of all contents God can fill our hearts with bittern•sse,
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so in the midst of all wants God can fill our hearts with all comforts,
so in the midst of all Wants God can fill our hearts with all comforts,
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as tribulations abound so comfort abounds, the Apostle Paul found this so, he had his consolations abounding when his afflictions increased.
as tribulations abound so Comfort abounds, the Apostle Paul found this so, he had his consolations abounding when his afflictions increased.
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Consider with your selves whether any man lost any thing by denying himselfe to honour God.
Consider with your selves whither any man lost any thing by denying himself to honour God.
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Did Abraham loose by it, by denying himselfe in his sonne Isaack? no his sonne was given him;
Did Abraham lose by it, by denying himself in his son Isaac? not his son was given him;
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was Salomon a looser by denying himselfe in riches and honour, when he asked wisedome to governe the commonwealth? No, he gained all;
was Solomon a looser by denying himself in riches and honour, when he asked Wisdom to govern the commonwealth? No, he gained all;
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did Ioseph loose by denying himselfe in his lust.
did Ioseph lose by denying himself in his lust.
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Though for the present to lose by it being cast into the prison, yet that was but a step to his honours. Though for the present to loose by it being cast into the prison, yet that was but a step to his honours.
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None ever gained by yeelding to the flesh:
None ever gained by yielding to the Flesh:
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As Ruben by yeelding to his lust, his father tells him, Rueben thou art my might, As Reuben by yielding to his lust, his father tells him, Rueben thou art my might,
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and the beginning of my strength.
and the beginning of my strength.
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Thou shalt not be excellent because thou wentest up to thy fathers bed, thy excellency is gone:
Thou shalt not be excellent Because thou wentest up to thy Father's Bed, thy excellency is gone:
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Hee should have had a Priesthood because hee was the first borne, but hee lost it, for Levi had it:
He should have had a Priesthood Because he was the First born, but he lost it, for Levi had it:
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he should have had the kingdome but lost it, for Iudah had it: Hee being the first borne should have had a double portion, but he lost it, for Ioseph had it;
he should have had the Kingdom but lost it, for Iudah had it: He being the First born should have had a double portion, but he lost it, for Ioseph had it;
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thus he was a loser in it, though at first he seemed to gaine.
thus he was a loser in it, though At First he seemed to gain.
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Now if these things be setled in us we shal come easily to deny our selves;
Now if these things be settled in us we shall come Easily to deny our selves;
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now that you may be perswaded to this, cōsider two things.
now that you may be persuaded to this, Consider two things.
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Consider all these creatures, wherein you see comfort can neyther doe you good nor hurt without God, there is nothing that doth good but the blessing of God,
Consider all these creatures, wherein you see Comfort can neither doe you good nor hurt without God, there is nothing that does good but the blessing of God,
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or the cursing of of God, that is, no creature can comfort unlesse God bids it comfort us:
or the cursing of of God, that is, no creature can Comfort unless God bids it Comfort us:
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for that is the blessing of it when God must say refresh him, comfort him, strengthen him,
for that is the blessing of it when God must say refresh him, Comfort him, strengthen him,
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or else it cannot doe no good.
or Else it cannot do no good.
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I am the Lord who shew mercy, judgement and righteousnesse, he shewes mercy not the creatures, I am the Lord who show mercy, judgement and righteousness, he shows mercy not the creatures,
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Therefore wee had neede to deny our selves in any thing that is contrary to him.
Therefore we had need to deny our selves in any thing that is contrary to him.
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The creatures are but instruments, and you know all instruments worke by some efficacy, which they receive from their efficient cause, they comfort with borrowed comfort,
The creatures Are but Instruments, and you know all Instruments work by Some efficacy, which they receive from their efficient cause, they Comfort with borrowed Comfort,
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as the ayre inlightens with borrowed light, and the water heats with borrowed heate.
as the air inlightens with borrowed Light, and the water heats with borrowed heat.
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If you get your requests, riches and honours, and pleasures to you, eyther they will be snares to you,
If you get your requests, riches and honours, and pleasures to you, either they will be snares to you,
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or crosses to you, we cannot promise our selves good from them as they come from Gods promise, but onely from his mercy.
or Crosses to you, we cannot promise our selves good from them as they come from God's promise, but only from his mercy.
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So on the other side, when we deny our selves, we can have no hurt by them,
So on the other side, when we deny our selves, we can have no hurt by them,
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unlesse God bids them hurt us:
unless God bids them hurt us:
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let the Axe be never so keene, yet it will never doe any thing, except the carpenter takes it in his hand and sets to the work,
let the Axe be never so keen, yet it will never do any thing, except the carpenter Takes it in his hand and sets to the work,
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so the tongues of men, though they bee as sharpe as a sword, yet Shimei cannot curse David till God bids him curse him.
so the tongues of men, though they be as sharp as a sword, yet Shimei cannot curse David till God bids him curse him.
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Put case that they will hurt you or doe you good, yet all things wherein God bids you deny your selves you must, God hee keepes all things, commit therefore what thou hast to him, put them into his hand.
Put case that they will hurt you or do you good, yet all things wherein God bids you deny your selves you must, God he keeps all things, commit Therefore what thou hast to him, put them into his hand.
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It was the speech of a great and wise man when he fell from the favour of the King,
It was the speech of a great and wise man when he fell from the favour of the King,
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if I had served God, as I have served the King, I had not come to this, that is, had I committed the Kings favour to Gods keeping I should not have lost it:
if I had served God, as I have served the King, I had not come to this, that is, had I committed the Kings favour to God's keeping I should not have lost it:
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There is no change here upon earth but there is first a change in heaven:
There is no change Here upon earth but there is First a change in heaven:
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except there bee an eclipse first there, you shall finde none here to helpe you to deny your selves, labour to act these three graces. First the knowledge of God. Secondly Faith. Thirdly love.
except there be an eclipse First there, you shall find none Here to help you to deny your selves, labour to act these three graces. First the knowledge of God. Secondly Faith. Thirdly love.
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Labour to act them, stirre up in you first the knowledge of God, consider that you shall finde him worthy, that you should deny any thing for him;
Labour to act them, stir up in you First the knowledge of God, Consider that you shall find him worthy, that you should deny any thing for him;
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consider that hee is the fairest often thousand:
Consider that he is the Fairest often thousand:
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As a man faith of a friend that hath done much for him, that hath ventured his life for him,
As a man faith of a friend that hath done much for him, that hath ventured his life for him,
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if that friend should come to him, and aske him any thing, if he have any ingenuity in him, he will say let him have it,
if that friend should come to him, and ask him any thing, if he have any ingenuity in him, he will say let him have it,
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for hee is worthy of it, so must wee doe with Christ.
for he is worthy of it, so must we do with christ.
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Thus Paul argues this, I saith that every one of you saith, I am Paul, I am Apollo, I am Cephas, & I am Christ: Thus Paul argues this, I Says that every one of you Says, I am Paul, I am Apollo, I am Cephas, & I am christ:
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is Christ divided? was Paul circumcised for you, that is, those men are not to bee named with Christ, hath not hee beene crucified for you? is not worthy to be looked after before other men:
is christ divided? was Paul circumcised for you, that is, those men Are not to be nam with christ, hath not he been Crucified for you? is not worthy to be looked After before other men:
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So David when hee offered a masse of Gold to the building of the temple, out of my poverty saith he I have offered unto thee.
So David when he offered a mass of Gold to the building of the temple, out of my poverty Says he I have offered unto thee.
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Why, because hee thought God worthy of all, and more then hee had, therefore he thought himselfe poore.
Why, Because he Thought God worthy of all, and more then he had, Therefore he Thought himself poor.
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Secondly Faith, labour to act that, consider the reasons of those great denyers of themselves, they did so more then wee because they beleeved more;
Secondly Faith, labour to act that, Consider the Reasons of those great Denyers of themselves, they did so more then we Because they believed more;
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what was the reason of Moses selfe denyall; Hee feared not the fiercenesse of the crosse, because hee saw him which was invisible;
what was the reason of Moses self denial; He feared not the fierceness of the cross, Because he saw him which was invisible;
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that is, hee beleeved the anger of God was greater then the anger of, Pharaoh. And that the love of God was greater then the love of Pharaoh, and therefore hee had an eye unto the recompence of reward;
that is, he believed the anger of God was greater then the anger of, Pharaoh. And that the love of God was greater then the love of Pharaoh, and Therefore he had an eye unto the recompense of reward;
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Goe and sell all that thou hast, and thou shalt have treasure in heaven ;Go and fell all that thou hast, and thou shalt have treasure in heaven;
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Christ bids the young man in the Gospel, if hee had beleeved he would have done it, for the Saints they suffered with joy the spoyling of their goods, knowing in themselves how they have a better and more enduring substance:
christ bids the young man in the Gospel, if he had believed he would have done it, for the Saints they suffered with joy the spoiling of their goods, knowing in themselves how they have a better and more enduring substance:
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So Paul they wondered that hee had endured so much, but he saith therefore wee labour, So Paul they wondered that he had endured so much, but he Says Therefore we labour,
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and are rebuked because wee trust in the living God, which is the Saviour of all men, especially of such as beleeve.
and Are rebuked Because we trust in the living God, which is the Saviour of all men, especially of such as believe.
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Let a man stirre up his love, that will make him move him to deny himselfe, we know what is sayd of love there.
Let a man stir up his love, that will make him move him to deny himself, we know what is said of love there.
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Love suffers long, it is bountifull it seeks not her selfe, it will deny her selfe for Christs sake as Paul did. Love suffers long, it is bountiful it seeks not her self, it will deny her self for Christ sake as Paul did.
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The love of Christ carryed him thorough all bonds; and afflictions were nothing to him;
The love of christ carried him through all bonds; and afflictions were nothing to him;
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if a man would labour to encrease his love, the more love the more selfe denyall,
if a man would labour to increase his love, the more love the more self denial,
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and the more knowledge the readier wee are to deny our selves.
and the more knowledge the Readier we Are to deny our selves.
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Lastly, when you come to any particular case wherein you come to deny your selves, bring arguments, give not over till you have brought your selves to some conclusion. For this consider these things.
Lastly, when you come to any particular case wherein you come to deny your selves, bring Arguments, give not over till you have brought your selves to Some conclusion. For this Consider these things.
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First, put case you deny your selves in any pleasure, you gaine more pleasure by it,
First, put case you deny your selves in any pleasure, you gain more pleasure by it,
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for no man ever loosed by denying himselfe, for he doth gaine peace of conscience and joy in the holy Ghost.
for no man ever loosed by denying himself, for he does gain peace of conscience and joy in the holy Ghost.
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Secondly, consider if you deny your selves you doe wipe away your blot, and it is a great matter to keepe your selves blamelesse with God and spotlesse with the world.
Secondly, Consider if you deny your selves you do wipe away your blot, and it is a great matter to keep your selves blameless with God and spotless with the world.
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Thirdly if you give way to your inordinate desires you shall bee subject to a hundred indigences,
Thirdly if you give Way to your inordinate Desires you shall be Subject to a hundred indigences,
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and it is a mans happinesse that he meets as little as he can, but to stand on his owne bottome.
and it is a men happiness that he meets as little as he can, but to stand on his own bottom.
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Againe consider if you deny your selves, in such a case, you are freed from the greatest bondage that can be:
Again Consider if you deny your selves, in such a case, you Are freed from the greatest bondage that can be:
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as Paul said, you will not be brought under the power of any thing by denying your lusts, you gaine the greatest freedome that can be.
as Paul said, you will not be brought under the power of any thing by denying your Lustiest, you gain the greatest freedom that can be.
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Againe consider if you yeeld to your selves in any thing, where your affection is inordinate there your crosse will be;
Again Consider if you yield to your selves in any thing, where your affection is inordinate there your cross will be;
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as Ammons crosse was in his Tamar, Absoloms in his kingdome, David in his Absolom, strong affections bring strong afflictions.
as Ammons cross was in his Tamar, Absoloms in his Kingdom, David in his Absalom, strong affections bring strong afflictions.
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Last of all consider, if you yeeld to such a desire it will never make an end,
Last of all Consider, if you yield to such a desire it will never make an end,
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for you doe but adde fewell to the fire;
for you do but add fuel to the fire;
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the greater the fire is, the more fewell it requires, and there is no way to extinguish our desires,
the greater the fire is, the more fuel it requires, and there is no Way to extinguish our Desires,
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but to put out the very sparkes of our lust;
but to put out the very sparks of our lust;
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therefore in any particular case of lust, never give over till you have brought your selves to this resolution,
Therefore in any particular case of lust, never give over till you have brought your selves to this resolution,
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whether it is best to deny my selfe or not to deny my selfe. FINIS.
whither it is best to deny my self or not to deny my self. FINIS.
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GRACE TO THE HVMBLE. The fifth SERMO•. LVK. 9.23.
GRACE TO THE HUMBLE. The fifth SERMO•. LUK. 9.23.
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And he sayd to them all, if any will come after me, let him deny himselfe,
And he said to them all, if any will come After me, let him deny himself,
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and take up his Crosse daily and follow me.
and take up his Cross daily and follow me.
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A Second doctrine is this, that the wayes of God are full of crosses and difficulties,
A Second Doctrine is this, that the ways of God Are full of Crosses and difficulties,
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for Christ would not give them a warning to no purpose:
for christ would not give them a warning to no purpose:
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hee would not tell men that they that come to him, must take up their crosse daily and follow him,
he would not tell men that they that come to him, must take up their cross daily and follow him,
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unlesse his wayes were full of difficulties.
unless his ways were full of difficulties.
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The third Doctrine is, That notwithstanding this difficulty wee must goe thorough the wayes of God though they bee never so full of difficulty and crosses. The third Doctrine is, That notwithstanding this difficulty we must go through the ways of God though they be never so full of difficulty and Crosses.
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They are full of crosses and that in foure respects. They Are full of Crosses and that in foure respects.
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It must needes be so from Gods providence hee hath ordeined so, it is his will that all those that are members of his sonne,
It must needs be so from God's providence he hath ordained so, it is his will that all those that Are members of his son,
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and have interest in him, should bee made conformable to his sonne:
and have Interest in him, should be made conformable to his son:
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And hee through many tribulations entred into the kingdome, so should they, and if there were no other reason wee should rest in this:
And he through many tribulations entered into the Kingdom, so should they, and if there were no other reason we should rest in this:
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for in many things wee have no reason but Gods will:
for in many things we have no reason but God's will:
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As thou hast hid these from the wise and men of understanding, and hast revealed to fooles;
As thou hast hid these from the wise and men of understanding, and hast revealed to Fools;
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even so Father for thy good pleasure was such: and partly hee doth it that there may bee a witnesse borne to the truth: even so Father for thy good pleasure was such: and partly he does it that there may be a witness born to the truth:
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Now there is a twofold witnesse. First, a witnesse in words which may bee done without crosses.
Now there is a twofold witness. First, a witness in words which may be done without Crosses.
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Secondly, a witnesse in deedes, when with mans blood there is a witnesse borne to the truth,
Secondly, a witness in Deeds, when with men blood there is a witness born to the truth,
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and this is called a good witnesse;
and this is called a good witness;
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Christs witnesse is a good witnesse, before Pontius Pilate, for it is better then that which is in word onely And to this end God sendeth crosses, that hee might give witnesse to the truth.
Christ witness is a good witness, before Pontius Pilate, for it is better then that which is in word only And to this end God sends Crosses, that he might give witness to the truth.
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And againe that those that are appointed, might be tryed, that those that are good might bee knowne:
And again that those that Are appointed, might be tried, that those that Are good might be known:
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As it is sayd of heresies, there must be heresies even among you, that they which are approved among you might bee knowne:
As it is said of heresies, there must be heresies even among you, that they which Are approved among you might be known:
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So it may be said of crosses, there must bee crosses, that the true members might be distinguished from the worldlings, the Gold from the Copper.
So it may be said of Crosses, there must be Crosses, that the true members might be distinguished from the worldlings, the Gold from the Copper.
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It must needes bee so if wee looke upon the nature of the thing: No duty but hath one crosse joyned with it:
It must needs be so if we look upon the nature of the thing: No duty but hath one cross joined with it:
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If wee come to reprove a man which must be done, yet this will bring losse of credit, friends, liberty,
If we come to reprove a man which must be done, yet this will bring loss of credit, Friends, liberty,
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and life, as it did Iohn Baptist: It cost him his life;
and life, as it did John Baptist: It cost him his life;
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wee must preach and professe Christ, which will bring trouble, ignominy, and persecution, as it did Paul, as it did Christ, we must preach and profess christ, which will bring trouble, ignominy, and persecution, as it did Paul, as it did christ,
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as it did Daniel, wee must keepe the Commandements and walke downe right with God, and yet this will breed us much trouble, this will cause us to be loosers, when others are gainers:
as it did daniel, we must keep the commandments and walk down right with God, and yet this will breed us much trouble, this will cause us to be Losers', when Others Are gainers:
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it will cause us to loose many advantages, which we might gaine with wicked consciences.
it will cause us to lose many advantages, which we might gain with wicked Consciences.
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It must needes bee so in regard of the world, the world hates them, the world loves her owne,
It must needs be so in regard of the world, the world hates them, the world loves her own,
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and they are opposite to them:
and they Are opposite to them:
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if they were not opposite to the world, or able to resist their forces it might be otherwise,
if they were not opposite to the world, or able to resist their forces it might be otherwise,
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but the Saints are of low estate, and where the hedge is low every beast will leape over.
but the Saints Are of low estate, and where the hedge is low every beast will leap over.
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The godly are Antipodes to the world, they are of a contrary condition, and disposition to the world;
The godly Are Antipodes to the world, they Are of a contrary condition, and disposition to the world;
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and therefore it fareth with them as it did with Christ;
and Therefore it fareth with them as it did with christ;
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when Christ is come then the thoughts of many hearts shall be opened, that is, to oppose;
when christ is come then the thoughts of many hearts shall be opened, that is, to oppose;
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for before Christ came they thought no hurt, and so it is with the Saints that are the Image of Christ, that have the same spirit with Christ, that doe the same things for kind,
for before christ Come they Thought no hurt, and so it is with the Saints that Are the Image of christ, that have the same Spirit with christ, that do the same things for kind,
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though not for degree with Christ.
though not for degree with christ.
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It must needes bee so in regard of the Saints, they neede this to keepe them in order, they neede humiliation,
It must needs be so in regard of the Saints, they need this to keep them in order, they need humiliation,
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and they neede a renewing of their repentance, they had neede to bee chastised for their sinnes past;
and they need a renewing of their Repentance, they had need to be chastised for their Sins past;
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as we see in David, Also to keepe them from future sinnes, that they might keepe the flesh low;
as we see in David, Also to keep them from future Sins, that they might keep the Flesh low;
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for God does with his Saints as Shepherds do with their sheepe, the Shepherd sometimes sends his dog onely to barke at his sheepe,
for God does with his Saints as Shepherd's do with their sheep, the Shepherd sometime sends his dog only to bark At his sheep,
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if that would doe it, but afterwards hee sends his dog to bite them too, onely to keepe them in the right way.
if that would do it, but afterwards he sends his dog to bite them too, only to keep them in the right Way.
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So doth God with the Saints to keepe the right way, so that if you joyne all these together, the providence of God, hee will have it so, the nature of the thing, scarce any thing but is hard, the hatred of the world,
So does God with the Saints to keep the right Way, so that if you join all these together, the providence of God, he will have it so, the nature of the thing, scarce any thing but is hard, the hatred of the world,
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and the condition of the Saints, that they are to bee kept in the way, from straying out of it, wee shall finde that the wayes of God are full of crosses.
and the condition of the Saints, that they Are to be kept in the Way, from straying out of it, we shall find that the ways of God Are full of Crosses.
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I adde they are full of difficulties, for as those wor•ds, take up your crosse daily and follow, shew they are full of crosses,
I add they Are full of difficulties, for as those wor•ds, take up your cross daily and follow, show they Are full of Crosses,
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so these words, you must deny your selfe, shew they are full of difficultie. They are full difficultie in these respects.
so these words, you must deny your self, show they Are full of difficulty. They Are full difficulty in these respects.
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First, because the Law of God is a pure Law and straight, but our natures are corrupt and sold under sin;
First, Because the Law of God is a pure Law and straight, but our nature's Are corrupt and sold under since;
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now when such a nature is to bee brought to such a Law, then there is a difficultie:
now when such a nature is to be brought to such a Law, then there is a difficulty:
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If the Law were a leaden rule to bee bent to our disposition, then it were not hard,
If the Law were a leaden Rule to be bent to our disposition, then it were not hard,
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but it is a straite rule and wee must bee conformable to it in all things, and therefore it is difficult.
but it is a strait Rule and we must be conformable to it in all things, and Therefore it is difficult.
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If we looke upon our affections, they shew that it is a difficult thing;
If we look upon our affections, they show that it is a difficult thing;
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they are apt to be distempered, and quickly stirred up, and when they are distempered, not easily quieted, hardly ruled;
they Are apt to be distempered, and quickly stirred up, and when they Are distempered, not Easily quieted, hardly ruled;
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our affections are ready to take hold of every twig, to stay us in our wayes;
our affections Are ready to take hold of every twig, to stay us in our ways;
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so that our affections are moved upon every occasion, to love when wee should not love,
so that our affections Are moved upon every occasion, to love when we should not love,
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and to love and to over-love, and to joy and over-j•y;
and to love and to overlove, and to joy and over-j•y;
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we are apt to mourne and to overmourne, we are ready to speake and to over speake:
we Are apt to mourn and to overmourne, we Are ready to speak and to over speak:
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As a barrell of Beere if you stirre it, all that you draw out of it will bee thicke,
As a barrel of Beer if you stir it, all that you draw out of it will be thick,
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and taste naughtily, because it was stirred;
and taste naughtily, Because it was stirred;
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so it is with a mans affections, they are ready to bee distempered upon every occasion,
so it is with a men affections, they Are ready to be distempered upon every occasion,
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and then his speech and all his actions are out of order. In respect of our nature;
and then his speech and all his actions Are out of order. In respect of our nature;
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In a man out of Christ there is a common nature and a corrupt nature;
In a man out of christ there is a Common nature and a corrupt nature;
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and in a man in Christ there are these two things though there bee something else.
and in a man in christ there Are these two things though there be something Else.
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Now all the wayes of God, all the duties of new obedience are above common nature,
Now all the ways of God, all the duties of new Obedience Are above Common nature,
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now it is a hard thing to doe a thing beyond our reach, to goe up the hill must needes bee difficult:
now it is a hard thing to do a thing beyond our reach, to go up the hill must needs be difficult:
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& againe they are contrary to corrupt nature, and where contrariety is there must needes bee reluctancy,
& again they Are contrary to corrupt nature, and where contrariety is there must needs be reluctancy,
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and where that is, there must needes bee griefe, and all griefe is but a certaine revitency to the will,
and where that is, there must needs be grief, and all grief is but a certain revitency to the will,
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and where this is there must needes be difficulty. Consider it comparatively and it is difficult, if wee compare Religion with other things;
and where this is there must needs be difficulty. Consider it comparatively and it is difficult, if we compare Religion with other things;
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as take other things whereto our natures are agreeable, there is a difficultie in them if they be excellent as manuall arts they are hard.
as take other things whereto our nature's Are agreeable, there is a difficulty in them if they be excellent as manual arts they Are hard.
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A man must serve apprentiship of seaven yeares, and labour very hard;
A man must serve apprenticeship of seaven Years, and labour very hard;
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and so in liberall sciences, to get sciences is a difficult thing, there is much labour to get much wisedome in these artes, there is much trouble and griefe of the flesh:
and so in liberal sciences, to get sciences is a difficult thing, there is much labour to get much Wisdom in these arts, there is much trouble and grief of the Flesh:
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Now Religion is an art above all, much more harder then all these, and much more difficult.
Now Religion is an art above all, much more harder then all these, and much more difficult.
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The varietie of imployments a Christian is occupied in, shewes that the way is difficult, a Christian must bee content to doe every thing,
The variety of employments a Christian is occupied in, shows that the Way is difficult, a Christian must be content to do every thing,
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and to suffer any thing, hee must learne to bee in low estate and high estate, to be in riches and poverty, hee must learne to want and to abound,
and to suffer any thing, he must Learn to be in low estate and high estate, to be in riches and poverty, he must Learn to want and to abound,
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now to doe all this is difficult;
now to do all this is difficult;
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may bee a man cares not for poverty, when hee hath riches, but when riches doe encrease hee sets his minde upon them readily:
may be a man Cares not for poverty, when he hath riches, but when riches do increase he sets his mind upon them readily:
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Its hard for him to resist, the world comming upon him, and though hee can doe this let passe riches too,
Its hard for him to resist, the world coming upon him, and though he can do this let pass riches too,
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yet it may be in a matter of praise, he can bee content to have praise,
yet it may be in a matter of praise, he can be content to have praise,
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and seeke it where hee should not, and if not so, yet disgrace againe and an ill report that is a hard thing to beare,
and seek it where he should not, and if not so, yet disgrace again and an ill report that is a hard thing to bear,
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or againe it may be hee can beare ill report, yet hee hath some thing which hee doth desire much,
or again it may be he can bear ill report, yet he hath Some thing which he does desire much,
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and hee cannot leave that, some delight that is connaturall to him, some lust that is deare to him,
and he cannot leave that, Some delight that is connatural to him, Some lust that is deer to him,
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therefore to keepe a mans heart aright in all must needes be difficult.
Therefore to keep a men heart aright in all must needs be difficult.
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And againe the paucity of those that goe with us shew that it is difficult, wee have no company, there are so few to bare us company,
And again the paucity of those that go with us show that it is difficult, we have no company, there Are so few to bore us company,
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and not that onely but the multitude of those that are against us, we goe against the croud, against the streames of the world,
and not that only but the multitude of those that Are against us, we go against the crowd, against the streams of the world,
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and where a multitude is against us, there must needs bee shame cast upon us, though they bee in a wrong way;
and where a multitude is against us, there must needs be shame cast upon us, though they be in a wrong Way;
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and this is sufficient to shew there bee many difficulties in the way to heaven. Now there are two questions to bee answered before wee come to the uses.
and this is sufficient to show there be many difficulties in the Way to heaven. Now there Are two questions to be answered before we come to the uses.
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This may first be demanded, how this can come to passe that the wayes of God should bee difficult, whereas the wayes of wisedome are pleasure and all her pathes prosperity, that is, a man takes not a step in the wayes to godlinesse,
This may First be demanded, how this can come to pass that the ways of God should be difficult, whereas the ways of Wisdom Are pleasure and all her paths Prosperity, that is, a man Takes not a step in the ways to godliness,
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but there is some delight in them, there is prosperity that attends upon the wayes of godlinesse ▪ So againe Christ tells them his yoke in as easie yoke, and his burden is a light burden,
but there is Some delight in them, there is Prosperity that attends upon the ways of godliness ▪ So again christ tells them his yoke in as easy yoke, and his burden is a Light burden,
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and the reward of such as feare the Lord is life, honour and riches.
and the reward of such as Fear the Lord is life, honour and riches.
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For answer to this the wayes of God are pleasant in themselves, and the reason why wee finde them not so, is from the distemper of our nature, we finde them so distastefull, For answer to this the ways of God Are pleasant in themselves, and the reason why we find them not so, is from the distemper of our nature, we find them so distasteful,
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because of the badnesse of our nature even as you say of meate and drinke,
Because of the badness of our nature even as you say of meat and drink,
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if any man aske you what, is not the meate sweete, yes, but to a weake and sicke stomacke they are most unsavory a sicke man cannot endure meate and drinke,
if any man ask you what, is not the meat sweet, yes, but to a weak and sick stomach they Are most unsavoury a sick man cannot endure meat and drink,
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and he takes it for the greatest injury you can doe him to set them before him.
and he Takes it for the greatest injury you can do him to Set them before him.
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And dowe not say of light it is most pleasant? as it is indeede, but if a man have sore eyes, nothing is so unpleasant to him as light:
And Dove not say of Light it is most pleasant? as it is indeed, but if a man have soar eyes, nothing is so unpleasant to him as Light:
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So it is in the wayes of God, they are light they are most pleasant in themselves,
So it is in the ways of God, they Are Light they Are most pleasant in themselves,
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but to those that have sore consciences they are the worst of any things.
but to those that have soar Consciences they Are the worst of any things.
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But are there none that finde this pleasure? yes, there are some that are removed out of their sicknesse, those that have a desire to keepe the Law of God finde this pleasure and content as the Apostle speaketh of wisedome, wee speake among you that are perfect:
But Are there none that find this pleasure? yes, there Are Some that Are removed out of their sickness, those that have a desire to keep the Law of God find this pleasure and content as the Apostle speaks of Wisdom, we speak among you that Are perfect:
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So we may say of all the wayes of God, though to carnall men, to sicke men, to wounded men, to those that have a sore conscience, they are not pleasant,
So we may say of all the ways of God, though to carnal men, to sick men, to wounded men, to those that have a soar conscience, they Are not pleasant,
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yet to the perfect they are pleasant, that is to those that have attained to the highest pitch of a godly life,
yet to the perfect they Are pleasant, that is to those that have attained to the highest pitch of a godly life,
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but those that are sincere and upright, for so (perfect) is taken in that place.
but those that Are sincere and upright, for so (perfect) is taken in that place.
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If the wayes of God bee so full of difficulty and crosses, how can a man undergoe them? this is the way to make men affraid of the wayes of God;
If the ways of God be so full of difficulty and Crosses, how can a man undergo them? this is the Way to make men afraid of the ways of God;
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it is a hard thing for flesh and blood to doe all this, and who shall bee religious,
it is a hard thing for Flesh and blood to do all this, and who shall be religious,
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and who shall bee saved, if all this be true.
and who shall be saved, if all this be true.
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For answer to this as Christ sayd to his Disciples, A rich man shall hardly enter into the kingdome of heaven, that is, a man that sets his heart upon riches, whose heart is not in his owne hands should turne when he would;
For answer to this as christ said to his Disciples, A rich man shall hardly enter into the Kingdom of heaven, that is, a man that sets his heart upon riches, whose heart is not in his own hands should turn when he would;
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for to doe this to walke in these wayes of God, with man it is impossible while hee is left to his owne strength,
for to do this to walk in these ways of God, with man it is impossible while he is left to his own strength,
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yet it is most possible with God, but how is it possible? for answer to this, foure things there are which makes it easie.
yet it is most possible with God, but how is it possible? for answer to this, foure things there Are which makes it easy.
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It is possible if God give you a new nature, yee shall have new affections,
It is possible if God give you a new nature, ye shall have new affections,
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and new delights, if wee have a new Law given us, wee shall have new delights in it,
and new delights, if we have a new Law given us, we shall have new delights in it,
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and then wee shall doe it with delight and facility.
and then we shall do it with delight and facility.
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If you consider that though the toyle of Christians, and it being taken alone, and it doth make them of all men most miserable,
If you Consider that though the toil of Christians, and it being taken alone, and it does make them of all men most miserable,
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as the Apostle saith, if we have our reward here we are of all men most miserable, yet if you put into the other end of the ballance, that which wee have for reward, that wch.
as the Apostle Says, if we have our reward Here we Are of all men most miserable, yet if you put into the other end of the balance, that which we have for reward, that which.
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accompanies the paines, they are made sweete. As it is with the Merchant man, tell him of the danger he must undergoe,
Accompanies the pains, they Are made sweet. As it is with the Merchant man, tell him of the danger he must undergo,
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then it is difficult for him to undertake, but he considering the gaine hee shall get by his travaile undertakes it:
then it is difficult for him to undertake, but he considering the gain he shall get by his travail undertakes it:
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And so the covetous man greeves to breake his ease, but the gaine sweetens all the toyle,
And so the covetous man grieves to break his ease, but the gain sweetens all the toil,
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for we say, Finis dat amabilitatem medijs, let a man looke to the end, and it will sweeten the whole labour:
for we say, Finis that amabilitatem Medias, let a man look to the end, and it will sweeten the Whole labour:
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So Phisicke though it bee bitter, yet considering it procureth our health, it is easily taken of us.
So Physic though it be bitter, yet considering it procureth our health, it is Easily taken of us.
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Though the wayes of God are odious to the flesh, yet if we looke to the crop, the gaines, the victory that followeth,
Though the ways of God Are odious to the Flesh, yet if we look to the crop, the gains, the victory that follows,
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then wee may walke in them with ease.
then we may walk in them with ease.
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If the burthen be heavy yet if a man have a new sufficient strength given him, hee rasily beares it.
If the burden be heavy yet if a man have a new sufficient strength given him, he rasily bears it.
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If you put a heavy burthen upon a child having but a childes strength it will presse him downe,
If you put a heavy burden upon a child having but a child's strength it will press him down,
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but give a man strength and he will easily bare it.
but give a man strength and he will Easily bore it.
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Set a man to doe a work and if he have no skill then it is hard to be done;
Set a man to do a work and if he have no skill then it is hard to be done;
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but if he have skil & the art, then hee doth it with ease, so if God give strength equall to the burthen, which he layeth on us,
but if he have skill & the art, then he does it with ease, so if God give strength equal to the burden, which he Layeth on us,
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then wee doe it with ease:
then we do it with ease:
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if God give new habits, new graces, wch abilitate us & make us to beare the burthen.
if God give new habits, new graces, which abilitate us & make us to bear the burden.
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For a man to part with the things, that are pleasant to him according to the the flesh, with the things that he prizeth much, that he thinkes his life,
For a man to part with the things, that Are pleasant to him according to the the Flesh, with the things that he prizeth much, that he thinks his life,
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and his safetie consists in, while he thinkes of them, thus it is hard to deny himselfe:
and his safety consists in, while he thinks of them, thus it is hard to deny himself:
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but let a man bee enlightned once and they bee shewed him, to be onely as vanishing things;
but let a man be enlightened once and they be showed him, to be only as vanishing things;
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while hee sees them as vanitie hee will dispise them; and therefore the Scripture calls them NONLATINALPHABET;
while he sees them as vanity he will despise them; and Therefore the Scripture calls them;
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no man grieves at the flowers which are within his hand; or for the losse of some counters, or false treasure, or that the shadow perisheth.
no man grieves At the flowers which Are within his hand; or for the loss of Some counters, or false treasure, or that the shadow Perishes.
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Now the things of the world are like to these as Saint Iames saith, The rich shall vanish away as the flower of the grasse, that is,
Now the things of the world Are like to these as Saint James Says, The rich shall vanish away as the flower of the grass, that is,
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though hee be glorious for a time in the sight of all men, and in his owne conceite,
though he be glorious for a time in the sighed of all men, and in his own conceit,
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yet this beauty presently perisheth, and so a man must reckon of his treasure, but as some counter or counterfeit treasure, as that place declares.
yet this beauty presently Perishes, and so a man must reckon of his treasure, but as Some counter or counterfeit treasure, as that place declares.
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If we have not beene faithfull in the unrighteous Māmon, who wil trust us in the true treasure? intimating that the other is but a false treasure, that is, that it is but Copper, that is,
If we have not been faithful in the unrighteous Māmon, who will trust us in the true treasure? intimating that the other is but a false treasure, that is, that it is but Copper, that is,
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but a counter, it is but a counterfeit thing:
but a counter, it is but a counterfeit thing:
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So againe the things of this world are but shadowes, the best of the wicked are but as a shadow;
So again the things of this world Are but shadows, the best of the wicked Are but as a shadow;
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now when one comes home to Christ hee sends his Spirit into his heart, to inlighten him, which shewes him the vanitie of these earthly things,
now when one comes home to christ he sends his Spirit into his heart, to inlighten him, which shows him the vanity of these earthly things,
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and then hee is willing to part with them. Now wee come to the use of it;
and then he is willing to part with them. Now we come to the use of it;
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first then learne hence to prepare for crosses make account of them, that is wee must not looke for pleasure here, seeke for great things here, our great things are layd up in heaven. First then Learn hence to prepare for Crosses make account of them, that is we must not look for pleasure Here, seek for great things Here, our great things Are laid up in heaven.
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In the world saith Christ yee shall have trouble, that is, here you shall have crosses, In the world Says christ ye shall have trouble, that is, Here you shall have Crosses,
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if you will be downe right in your profession, and walke in the streight way of the Gospel;
if you will be down right in your profession, and walk in the straight Way of the Gospel;
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you must resolve to part with those things that are most pleasant to you, and to undergoe those things which are most unpleasant to you,
you must resolve to part with those things that Are most pleasant to you, and to undergo those things which Are most unpleasant to you,
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when you resolve to serve God with a perfect heart, you must make account to beare whatsoever crosses shall come;
when you resolve to serve God with a perfect heart, you must make account to bear whatsoever Crosses shall come;
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and if any better thing come you must count that as gaine; looke about and consider what is deare to you and resolve to leave it:
and if any better thing come you must count that as gain; look about and Consider what is deer to you and resolve to leave it:
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And know that when the knot is tied between God and you and the band be made,
And know that when the knot is tied between God and you and the band be made,
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then you are engaged to this;
then you Are engaged to this;
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it may be God will not bring you to it, but you must howsoever prepare for it;
it may be God will not bring you to it, but you must howsoever prepare for it;
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shall a souldier goe to war and not make account of enemies? hee is no good souldier that resolves not to dye in battell:
shall a soldier go to war and not make account of enemies? he is no good soldier that resolves not to die in battle:
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shall a Pilote goe to Sea and not resolve for a tempest? Aristotle speaks of a fortitude which comes from ignorance when they see the thing more difficult,
shall a Pilot go to Sea and not resolve for a tempest? Aristotle speaks of a fortitude which comes from ignorance when they see the thing more difficult,
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and their strength lesse then they thought of, they presently desist;
and their strength less then they Thought of, they presently desist;
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and so wee finde it with many Christians because they considered not before of the danger, they leave off the good way that they began to walke in;
and so we find it with many Christians Because they considered not before of the danger, they leave off the good Way that they began to walk in;
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many a man goes out of Egypt, leaves the flesh, and resolves to take a new course but hee dyes by the way,
many a man Goes out of Egypt, leaves the Flesh, and resolves to take a new course but he dies by the Way,
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and never arriveth at heaven, by reason of the difficultie he meeteth with never expected,
and never arriveth At heaven, by reason of the difficulty he meeteth with never expected,
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therefore say with your selves though Sommer be now, yet Winter may come, though it be faire to day,
Therefore say with your selves though Summer be now, yet Winter may come, though it be fair to day,
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yet wee know not but a storme may come before night, prepare therefore for a storme in a faire day.
yet we know not but a storm may come before night, prepare Therefore for a storm in a fair day.
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We should learne hence not to mistake the wayes of God, for though the wayes of God bee full of crosses,
We should Learn hence not to mistake the ways of God, for though the ways of God be full of Crosses,
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then certainly that is not the way to heaven, which most men goe;
then Certainly that is not the Way to heaven, which most men go;
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it is not for naught that our Saviour saith, cursed be you that have your heaven here, it is not for nought that our Saviour Says, cursed be you that have your heaven Here,
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and that laugh here, the meaning of those words is this, as if he should say, it is impossible to bee a true Christian indeede,
and that laugh Here, the meaning of those words is this, as if he should say, it is impossible to be a true Christian indeed,
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and enjoy that carnall pleasure, wealth, and ease that others doe, otherwise there were no end of those words if they might bee joyned together:
and enjoy that carnal pleasure, wealth, and ease that Others do, otherwise there were no end of those words if they might be joined together:
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The rich men are blamed for that they lived in pleasure on the earth, yee have lived in pleasure upon the earth:
The rich men Are blamed for that they lived in pleasure on the earth, ye have lived in pleasure upon the earth:
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and in wantonnesse you have nourished your hearts as in a day of slaughter, that is, you may looke for pleasure in heaven,
and in wantonness you have nourished your hearts as in a day of slaughter, that is, you may look for pleasure in heaven,
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but if you looke for pleasure here on earth you shall never goe to heaven.
but if you look for pleasure Here on earth you shall never go to heaven.
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And if you goe to a place, and if it should be told you that the way is full of danger, of narrow bridges and stiles, full of theeves and syrens, baytes to entice you away,
And if you go to a place, and if it should be told you that the Way is full of danger, of narrow bridges and stile, full of thieves and sire's, baits to entice you away,
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if you meete with none of all these, you may justly suspect you are put out of your way;
if you meet with none of all these, you may justly suspect you Are put out of your Way;
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so it is here, for if the way of God be such a way, a way full of difficulties and full of crosses,
so it is Here, for if the Way of God be such a Way, a Way full of difficulties and full of Crosses,
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and you enjoy pleasure and ease, you may conclude you are out of the way. I but this is to such as are indiscreet, that know not when to speake,
and you enjoy pleasure and ease, you may conclude you Are out of the Way. I but this is to such as Are indiscreet, that know not when to speak,
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and when to hold their peace? but will not discretion helpe me? & yet if not that? will not a mans innocency and good parts helpe him out?
and when to hold their peace? but will not discretion help me? & yet if not that? will not a men innocency and good parts help him out?
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I answer, none of all those will doe it:
I answer, none of all those will do it:
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If you looke upon David, he was a man of as great wisedome and discretion as men are usually capeable of, If you look upon David, he was a man of as great Wisdom and discretion as men Are usually capable of,
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and it is sayd of him that David behaved himselfe wisely, and was accepted in the sight of all the people,
and it is said of him that David behaved himself wisely, and was accepted in the sighed of all the people,
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and hee was a man of excellent parts, an excellent souldiour, an excellent musitian and he had honour enough too.
and he was a man of excellent parts, an excellent soldier, an excellent musician and he had honour enough too.
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David hath slaine his 10000. and yet for all this, he was subject to the obloquies of men.David hath slain his 10000. and yet for all this, he was Subject to the Obloquies of men.
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And if this example will not serve the turne, then looke to Iesus Christ, in him there was no want of wisedome, in him there was no want of goodnesse,
And if this Exampl will not serve the turn, then look to Iesus christ, in him there was no want of Wisdom, in him there was no want of Goodness,
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and yet hee was thus opposed:
and yet he was thus opposed:
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therefore you must be so farre from thinking your selves freed from troubles, and crosses by your discretion, innocency and good parts, that you must bee resolved on the contrary, that the more you have of these, the more you are liable to the crosse,
Therefore you must be so Far from thinking your selves freed from Troubles, and Crosses by your discretion, innocency and good parts, that you must be resolved on the contrary, that the more you have of these, the more you Are liable to the cross,
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and there is good reason for it, for if the object be greater the more the facultie is exercised above it.
and there is good reason for it, for if the Object be greater the more the faculty is exercised above it.
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Now goodnesse and holinesse is the object of the worlds hatred, the more of this goodnesse and holinesse you have, the more the world hates you:
Now Goodness and holiness is the Object of the world's hatred, the more of this Goodness and holiness you have, the more the world hates you:
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And the more you grow in grace, the more opposition you will have.
And the more you grow in grace, the more opposition you will have.
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The world loves her owne, therefore in what measure a man is not the worlds, in that measure the world hates him:
The world loves her own, Therefore in what measure a man is not the world's, in that measure the world hates him:
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and therefore take heed of mistaking the wayes of God;
and Therefore take heed of mistaking the ways of God;
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and you have more reason to looke to it now at the receiving of the Sacrament:
and you have more reason to look to it now At the receiving of the Sacrament:
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for if you bee in this way, many thinke if they sinne and aske God forgivenesse they may come to the Sacrament; but that is not enough;
for if you be in this Way, many think if they sin and ask God forgiveness they may come to the Sacrament; but that is not enough;
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you must remember that whosoever takes Christ as a Saviour, must take him as a Lord too:
you must Remember that whosoever Takes christ as a Saviour, must take him as a Lord too:
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you finde these two words joyned together, the Lord our Saviour; and what God hath joyned let no man seperate;
you find these two words joined together, the Lord our Saviour; and what God hath joined let no man separate;
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that is, he that will have Christ as a Saviour, must have him as a Lord too:
that is, he that will have christ as a Saviour, must have him as a Lord too:
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many will serve Christ as retainers doe; they will attend on their Master on Sabboth dayes, and Holy-dayes, and weare their Liveries,
many will serve christ as retainers do; they will attend on their Master on Sabbath days, and Holy-days, and wear their Liveries,
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but will not doe any other service all the weeke, so wee would take Christ for our Saviour, to have the use and benefit of him,
but will not do any other service all the Week, so we would take christ for our Saviour, to have the use and benefit of him,
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but wee are not willing to serve him, wee are loath to take him as an husband,
but we Are not willing to serve him, we Are loath to take him as an husband,
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for better for worse to subject our wills to his: some come to the feast without their wedding garments of their conjugall love.
for better for Worse to Subject our wills to his: Some come to the feast without their wedding garments of their conjugal love.
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There are two things in that wedding garment. First, shee that will marry another must divorce her selfe from all other.
There Are two things in that wedding garment. First, she that will marry Another must divorce her self from all other.
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Secondly, she must love her husband. So it must be in the love of Iesus Christ;
Secondly, she must love her husband. So it must be in the love of Iesus christ;
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If any man love not the Lord Iesus Christ, let him be an Anathema, Maran-atha ; wee must love him indeede downe right, wee must love him in good earnest; If any man love not the Lord Iesus christ, let him be an Anathema, Maranatha; we must love him indeed down right, we must love him in good earnest;
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as a chast wife loves her hu•band; wee must not part with him; where there is error personae there is no marriage:
as a chaste wife loves her hu•band; we must not part with him; where there is error personae there is no marriage:
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so many men marry themselves to an imaginary Christ, they mistake Christ, and therefore the marriage hold not;
so many men marry themselves to an imaginary christ, they mistake christ, and Therefore the marriage hold not;
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except your righteosnesse, that is, you that are in Christ, and are justified by him, except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees you cannot bee saved.
except your righteousness, that is, you that Are in christ, and Are justified by him, except your righteousness exceed the righteousness of the Scribes and Pharisees you cannot be saved.
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There must bee Pauls disposition in us, Lord what wilt thou that I doe? what should I suffer for thee.
There must be Paul's disposition in us, Lord what wilt thou that I do? what should I suffer for thee.
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Hence wee learne not to bee discouraged from any exercise, for any crosse that followes it, Hence we Learn not to be discouraged from any exercise, for any cross that follows it,
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or difficultie that is in it, because these are necessary companions of doing good, they will not be seperated:
or difficulty that is in it, Because these Are necessary Sodales of doing good, they will not be separated:
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for it may be many a man hath a good meaning;
for it may be many a man hath a good meaning;
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hee would doe such and such a thing, but hee shall loose such and such an advantage, he shall suffer such and such a disgrace;
he would do such and such a thing, but he shall lose such and such an advantage, he shall suffer such and such a disgrace;
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but this you must not doe, for these are knit together; duties, crosses, and difficulties:
but this you must not do, for these Are knit together; duties, Crosses, and difficulties:
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we finde it in the Scriptures sayd of good Kings, that they turned not to the right hand nor to the left, that is, a man must walke in a streight course, he shall meete with Lyons,
we find it in the Scriptures said of good Kings, that they turned not to the right hand nor to the left, that is, a man must walk in a straight course, he shall meet with Lyons,
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and with stormes, but hee must not bawke them, but he must grapple with the Lyon,
and with storms, but he must not bawke them, but he must grapple with the lion,
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if hee withdraweth himselfe, as the Apostle speaketh in the name of God, my soule shall have no pleasure in him;
if he withdraweth himself, as the Apostle speaks in the name of God, my soul shall have no pleasure in him;
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simple doing is not worth the doing, but the crosse hath the blessing.
simple doing is not worth the doing, but the cross hath the blessing.
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Againe to what end have we grace and the Spirit, but to raise us up to higher degrees of parts, we heare of men that shall seeke out adventures:
Again to what end have we grace and the Spirit, but to raise us up to higher Degrees of parts, we hear of men that shall seek out adventures:
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Souldiers are glad when they have occasions who shall scale the walls, who shall first set upon the breach.
Soldiers Are glad when they have occasions who shall scale the walls, who shall First Set upon the breach.
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For ought I see Luther was so farre from fearing disgrace, as that he rejoyced in it,
For ought I see Luther was so Far from fearing disgrace, as that he rejoiced in it,
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and the Apostle not to bee excepted against;
and the Apostle not to be excepted against;
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thus Saint Paul counted it a great grace, and counted the Philippians happy that they had occasion to exercise this grace.
thus Saint Paul counted it a great grace, and counted the Philippians happy that they had occasion to exercise this grace.
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Let us not draw our selves into difficult matters, for Christ knowes our worke, and our opportunitie.
Let us not draw our selves into difficult matters, for christ knows our work, and our opportunity.
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And you know this you shall be punished, as well for omission as for commission; for sinfull silence, as well as for corrupt talke.
And you know this you shall be punished, as well for omission as for commission; for sinful silence, as well as for corrupt talk.
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There is a prize in the hand of a foole and he knowes not how to use it;
There is a prize in the hand of a fool and he knows not how to use it;
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for every opportunity to doe good is as a particular talent, as a prize for the use of which wee must be countable:
for every opportunity to do good is as a particular talon, as a prize for the use of which we must be countable:
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such as fought not the Lords battailes were accursed as well as such as fought amisse,
such as fought not the lords battles were accursed as well as such as fought amiss,
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and the fearefull and unbeleeving are shut out from heaven:
and the fearful and unbelieving Are shut out from heaven:
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And remember this, that barren trees shall bee cut down as well as thornes and bryers, for the Text saith, they keepe the ground idle:
And Remember this, that barren trees shall be Cut down as well as thorns and briers, for the Text Says, they keep the ground idle:
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Many a man set in a great place doth nothing, but another in his place having his opportunitie would have done much, why hinders hee the good.
Many a man Set in a great place does nothing, but Another in his place having his opportunity would have done much, why hinders he the good.
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It was the Prophets complaint, no man is bold for the truth. Many have good opportunities, but no courage.
It was the prophets complaint, no man is bold for the truth. Many have good opportunities, but no courage.
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As wee say of Hartes they have great hornes, but they doe nothing, quia deest annimus, because they want courage.
As we say of Hearts they have great horns, but they do nothing, quia deest annimus, Because they want courage.
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And remember when you have taken such a person as Christ upon you, you must doe the things beseeming such a great person.
And Remember when you have taken such a person as christ upon you, you must do the things beseeming such a great person.
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Thus a man should bee ready to say as Saint Paul saith:
Thus a man should be ready to say as Saint Paul Says:
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It is better for mee to dye, then to hinder the Gospel of Christ any way.
It is better for me to die, then to hinder the Gospel of christ any Way.
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The keeping of a good conscience is our treasure, the best flower in our garden, wee had better loose all then this:
The keeping of a good conscience is our treasure, the best flower in our garden, we had better lose all then this:
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let a man so reckon of it, let a man consider what is every man that is a Christian, he is a pearle among common stones;
let a man so reckon of it, let a man Consider what is every man that is a Christian, he is a pearl among Common stones;
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his works and actions must not be the same with theirs. As wee say a mud wall might bee made of any thing, of any rubbish,
his works and actions must not be the same with theirs. As we say a mud wall might be made of any thing, of any rubbish,
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but if a man will make a pallace hee must take the best and finest stones;
but if a man will make a palace he must take the best and Finest stones;
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so to make a temple for the holy Ghost, there must be holy affections, a new frame and temperature, your words must bee changed with your behaviour,
so to make a temple for the holy Ghost, there must be holy affections, a new frame and temperature, your words must be changed with your behaviour,
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if you be of Christ you must set upon greater things, then others doe. But it will bee objected, I shall doe no good by doing of this;
if you be of christ you must Set upon greater things, then Others doe. But it will be objected, I shall do no good by doing of this;
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if I should doe any good by it, I would willingly doe it. But to this I answer that it is nothing howsoever;
if I should do any good by it, I would willingly do it. But to this I answer that it is nothing howsoever;
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whether you doe good by it or no, you must doe it, for it is your deare friend,
whither you do good by it or no, you must do it, for it is your deer friend,
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and besides witnesse must bee borne to the truth: which you may doe, though you attaine not to your end;
and beside witness must be born to the truth: which you may do, though you attain not to your end;
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and againe consider though you doe mee no good, yet you have your reward; as the Physi•ian looseth not his reward though the patient dye.
and again Consider though you do me no good, yet you have your reward; as the Physi•ian loses not his reward though the patient die.
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The Lawyer is not deprived of his fee, however the case goe.
The Lawyer is not deprived of his fee, however the case go.
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So let a man indeavour and though the successe answer not his intent, yet hee hath reward.
So let a man endeavour and though the success answer not his intent, yet he hath reward.
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But you will say the times are so evill, that it is not to no end to goe about such a thing now.
But you will say the times Are so evil, that it is not to no end to go about such a thing now.
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But this must bee quite otherwise, for in coldest weather the fire is hottest; now in such a time God hath neede of some to stand for him. But this must be quite otherwise, for in Coldest weather the fire is hottest; now in such a time God hath need of Some to stand for him.
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The more evill the times are the more couragious you should shew your selves in Gods causes. I but I am alone.
The more evil the times Are the more courageous you should show your selves in God's Causes. I but I am alone.
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So was Luther, when he began he was alone, and Elias hee was alone, and though you bee alone, you know not what good you may do, you •e on• cole kindles another, So was Luther, when he began he was alone, and Elias he was alone, and though you be alone, you know not what good you may do, you •e on• coal kindles Another,
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and that another, and you know not how farre it may goe. And againe consider the Prophet complaines of these, there is not any that could
and that Another, and you know not how Far it may go. And again Consider the Prophet complains of these, there is not any that could
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<4^PAGES^MISSING> most pitch you can, for if you doe otherwise, your labour will bee to short for the worke.
<4^PAGES^MISSING> most pitch you can, for if you do otherwise, your labour will be to short for the work.
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If Religion bee so crosse and opposite to our nature, learne hence to humble our selves;
If Religion be so cross and opposite to our nature, Learn hence to humble our selves;
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if Religion be good, then the contrary to it must needs be bad, which is our nature, we must not runne out as a mans heart would doe, to say they are streight Lawes, Lawes made with blood,
if Religion be good, then the contrary to it must needs be bad, which is our nature, we must not run out as a men heart would do, to say they Are straight Laws, Laws made with blood,
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and God is a hard God, a hard Master, but learne on the other side to returne to our selves,
and God is a hard God, a hard Master, but Learn on the other side to return to our selves,
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and say, what natures have we, that we cannot walke in the wayes of God, without this difficultie, say with Saint Paul, the Law is spirituall, but I am carnall and sold under sinne;
and say, what nature's have we, that we cannot walk in the ways of God, without this difficulty, say with Saint Paul, the Law is spiritual, but I am carnal and sold under sin;
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we must humble our selves, and not exalt our selves as many doe, and say wee are but flesh and blood, we doe as much as we can, our minde and intention is good:
we must humble our selves, and not exalt our selves as many do, and say we Are but Flesh and blood, we do as much as we can, our mind and intention is good:
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but we must humble our selves, when you finde Religion opposite to you, and you opposite to Religion and God, thinke that out of this contrariety must needs come Gods hatred, looke to his pure nature,
but we must humble our selves, when you find Religion opposite to you, and you opposite to Religion and God, think that out of this contrariety must needs come God's hatred, look to his pure nature,
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and your impure affections, and sure they must needes breede an Antypathie betweene him and us;
and your impure affections, and sure they must needs breed an Antypathie between him and us;
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therefore we cannot but bee loathsome to God, and hee must needes hate us; now wee should confirme our judgements to God, and loathe, hate, and abhorre our selves,
Therefore we cannot but be loathsome to God, and he must needs hate us; now we should confirm our Judgments to God, and loathe, hate, and abhor our selves,
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for the evill disposition that is in us, and every time that you come to an holy duty,
for the evil disposition that is in us, and every time that you come to an holy duty,
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as to pray, and you finde backwardnesse in your selves, when you come to speake profitably,
as to pray, and you find backwardness in your selves, when you come to speak profitably,
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and you finde a contrarietie in you, when you come to heare the word, and you finde a lumpishnesse in your hearts, this should humble you, this should open as it goes a new crevice of light to you, which makes us to see our misery,
and you find a contrariety in you, when you come to hear the word, and you find a lumpishness in your hearts, this should humble you, this should open as it Goes a new crevice of Light to you, which makes us to see our misery,
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and long after Christ and prize him: we should humble our selves that God may lift us up;
and long After christ and prize him: we should humble our selves that God may lift us up;
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for God giveth grace to the humble, this advantage wee may get by the sight of our owne vilenesse.
for God gives grace to the humble, this advantage we may get by the sighed of our own vileness.
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Hence we may learne to justifie the truth of our Religion; Hence we may Learn to justify the truth of our Religion;
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if it had beene the device of Polititians they would have had one of these two ends, either to please themselves,
if it had been the device of Politicians they would have had one of these two ends, either to please themselves,
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or else to get a multitude of followers; so to make something of themselves:
or Else to get a multitude of followers; so to make something of themselves:
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but you shall finde Religion to have in it that which is contrary to a mans desire;
but you shall find Religion to have in it that which is contrary to a men desire;
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it crosses his will, it crosses his opinion, it crosses his affections and intentions; and takes his ends, his profit his credit, and his pleasure.
it Crosses his will, it Crosses his opinion, it Crosses his affections and intentions; and Takes his ends, his profit his credit, and his pleasure.
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And besides, there is nothing in it to draw our nature after it, but it is contrary to it.
And beside, there is nothing in it to draw our nature After it, but it is contrary to it.
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Take them that are fishers and fowlers, they alwayes use baites that are agreeable to the Fish, and the Fowle.
Take them that Are Fishers and fowlers, they always use baits that Are agreeable to the Fish, and the Foul.
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This is not the way that Christ hath taken. In his Word there is nothing to draw our nature, but quite opposite to it:
This is not the Way that christ hath taken. In his Word there is nothing to draw our nature, but quite opposite to it:
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wee must deny our selves, wee must bee ready to part with all, and become other men,
we must deny our selves, we must be ready to part with all, and become other men,
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and we shall mee•e with crosses every day and hee that followes Christ must looke for them:
and we shall mee•e with Crosses every day and he that follows christ must look for them:
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This puritie in the whole booke of God contrary to man, and these infinite crosses here foretold may helpe us to make an argument to confirme us in the present truth.
This purity in the Whole book of God contrary to man, and these infinite Crosses Here foretold may help us to make an argument to confirm us in the present truth.
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The last Doctrine that these words afford us is this, that all that are Christs Disciples must follow him, that is, The last Doctrine that these words afford us is this, that all that Are Christ Disciples must follow him, that is,
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although this be required that you must deny your selves, and take up your crosse, though difficulty hang upon Religion, yet you must goe through all:
although this be required that you must deny your selves, and take up your cross, though difficulty hang upon Religion, yet you must go through all:
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All that are Christians, all that will have any benefit by Christ, must tread in his steps, must bee made like Christ.
All that Are Christians, all that will have any benefit by christ, must tread in his steps, must be made like christ.
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God hath predestinated them which hee knew to bee conformed to the image of his Sonne, that he might be the first borne among many brethren; God hath predestinated them which he knew to be conformed to the image of his Son, that he might be the First born among many brothers;
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that is, God will have all his Sonnes of one fashion; as parents will put their children in one fashion, masters their servants in one livery,
that is, God will have all his Sons of one fashion; as Parents will put their children in one fashion, Masters their Servants in one livery,
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so God will have you like his eldest Sonne, he will have no iniquality:
so God will have you like his eldest Son, he will have no iniquality:
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Indeede there is inequality for degrees, but God will have an equality for fashion, hee will have a perfection for parts,
Indeed there is inequality for Degrees, but God will have an equality for fashion, he will have a perfection for parts,
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though not for degrees that hee may bee the first borne among many brethren;
though not for Degrees that he may be the First born among many brothers;
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that is, every man that will bee saved, must looke what Christ did, that must hee doe.
that is, every man that will be saved, must look what christ did, that must he do.
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As Gideon sayd to his Souldiers, looke what yee see me doe, doe yee likewise:
As gideon said to his Soldiers, look what ye see me do, do ye likewise:
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for I am your guide and captaine whom you must follow, when you see me blow the trumpets,
for I am your guide and captain whom you must follow, when you see me blow the trumpets,
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and when yee see me break the pitchers doe you so.
and when ye see me break the pitchers do you so.
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So when Abimelech cut downe bowes, all his people did doe the like, so saith Christ, whatsoever you see mee doe that doe yee,
So when Abimelech Cut down bows, all his people did doe the like, so Says christ, whatsoever you see me do that do ye,
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for he is our Captaine, he is our Prince, hee is the Generall of the Army,
for he is our Captain, he is our Prince, he is the General of the Army,
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and all that will bee victors must bee obedient unto him, as Souldiers are unto their Generall, which is the strictest obedience that is, they must keepe their watch and stations, oppose all dangers, fight when hee will have them, turne this or that way as hee commands,
and all that will be victor's must be obedient unto him, as Soldiers Are unto their General, which is the Strictest Obedience that is, they must keep their watch and stations, oppose all dangers, fight when he will have them, turn this or that Way as he commands,
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and every relation that replies, following is found in him;
and every Relation that replies, following is found in him;
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hee is the guide, the guide of our feete, our Lord, our Master, our Captaine, our Father, our Husband.
he is the guide, the guide of our feet, our Lord, our Master, our Captain, our Father, our Husband.
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Hee saith this to all his Disciples follow mee;
He Says this to all his Disciples follow me;
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that is, as if hee should say, there are two sorts of men in the world, some stragling people, as sheepe without Shepherds:
that is, as if he should say, there Are two sorts of men in the world, Some straggling people, as sheep without Shepherd's:
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Malantes milites, as Souldiers without a Captaine, Masterlesse servants, as wandring beggars, of which not onely our high wayes,Malantes Militias, as Soldiers without a Captain, Masterless Servants, as wandering beggars, of which not only our high ways,
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but also our cities and streets are full;
but also our cities and streets Are full;
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that is, they are idle persons that make a conscience of nothing, that sweare, that breake the Lords day:
that is, they Are idle Persons that make a conscience of nothing, that swear, that break the lords day:
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They are priviledged persons, they may doe what they will, I have nothing to doe with them.
They Are privileged Persons, they may do what they will, I have nothing to do with them.
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But there are another sort of men, that have given up their names to Christ to be his servants, such as you are must follow mee, you have a rule to goe by, that is Christ.
But there Are Another sort of men, that have given up their names to christ to be his Servants, such as you Are must follow me, you have a Rule to go by, that is christ.
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But is Christ our rule? the Law is our rule; have we two rules? But is christ our Rule? the Law is our Rule; have we two rules?
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It is true the Law is our rule? but Christ is the rule of that rule: It is true the Law is our Rule? but christ is the Rule of that Rule:
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Christ and that Law differ, as Christ and the example, as in our Grammer and Logicke, you have the rule and the example:
christ and that Law differ, as christ and the Exampl, as in our Grammar and Logic, you have the Rule and the Exampl:
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So it is here, the Law is the rule, and Christ is the example.
So it is Here, the Law is the Rule, and christ is the Exampl.
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But Christ is an high example, he is to high for us, wee can never attaine to him,
But christ is an high Exampl, he is to high for us, we can never attain to him,
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and take away the hope and take away the the indeavour; Tolle spem & tolle conatum.
and take away the hope and take away the the endeavour; Take spem & Take conatum.
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To this I answer, that though it bee so that wee shall never attaine to him,
To this I answer, that though it be so that we shall never attain to him,
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yet it is best that there should bee an high example; for the best coppy is the best helpe:
yet it is best that there should be an high Exampl; for the best copy is the best help:
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And so those that learne to write, wee set the best coppy to them that begin to write,
And so those that Learn to write, we Set the best copy to them that begin to write,
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and there is reason for it; because a man cannot hit the marke, therefore shall I set him a wrong marke:
and there is reason for it; Because a man cannot hit the mark, Therefore shall I Set him a wrong mark:
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so because a man could not doe according to the rule, therefore shall I set him a false rule? And againe it is necessary that wee should have him for an example,
so Because a man could not do according to the Rule, Therefore shall I Set him a false Rule? And again it is necessary that we should have him for an Exampl,
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though hee be so high that wee may bee still on progresse, goe on further still in godlinesse,
though he be so high that we may be still on progress, go on further still in godliness,
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and it is not expected that wee should doe all at the present, but that we should be still mending and turne to the right rule,
and it is not expected that we should do all At the present, but that we should be still mending and turn to the right Rule,
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and last of all it is needfull you should have such an example set you, that you may bee kept humble, it will shew us our defects when wee compare our selves with our selves,
and last of all it is needful you should have such an Exampl Set you, that you may be kept humble, it will show us our defects when we compare our selves with our selves,
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or other men we thinke somewhat of our selves:
or other men we think somewhat of our selves:
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But when wee compare our selves with Christ, then wee are humbled, as Peter when hee once saw him in his purity,
But when we compare our selves with christ, then we Are humbled, as Peter when he once saw him in his purity,
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and his majesty that confounded him, Lord I am a sinfull man, I am not worthy that thou shouldest come to me.
and his majesty that confounded him, Lord I am a sinful man, I am not worthy that thou Shouldst come to me.
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But you will object it is ••ue indeede;
But you will Object it is ••ue indeed;
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if Christ had •ived among us as among •he Apostles, if hee would •ead us by his hand, if christ had •ived among us as among •he Apostles, if he would •ead us by his hand,
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but he is taken from us and how should we doe?
but he is taken from us and how should we do?
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But to answer to this, know that though hee bee gone, he hath left his Spirit and that Spirit is put into your hearts,
But to answer to this, know that though he be gone, he hath left his Spirit and that Spirit is put into your hearts,
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and that Spirit will guide you, that is, it will be as a monitour behind your backes to tell you this is the way, walke in it,
and that Spirit will guide you, that is, it will be as a monitor behind your backs to tell you this is the Way, walk in it,
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when we are stragling out of it, it lusteth against the flesh:
when we Are straggling out of it, it Lusteth against the Flesh:
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this Spirit all those that are in Christ have, because you are sonnes God hath sent the Spirit of his Sonne into your hearts:
this Spirit all those that Are in christ have, Because you Are Sons God hath sent the Spirit of his Son into your hearts:
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If any man hath not the Spirit of Christ hee is none of his: If any man hath not the Spirit of christ he is none of his:
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that is, every man that comes to him, though hee be taken from him, yet he sends his Spirit into his heart,
that is, every man that comes to him, though he be taken from him, yet he sends his Spirit into his heart,
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and tells him the way, the Spirit shall lea• you into all truth.
and tells him the Way, the Spirit shall lea• you into all truth.
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Though in speciall it led the Apostles, yet in fundamentall points it shall lead them all that are the servants of Christ.
Though in special it led the Apostles, yet in fundamental points it shall led them all that Are the Servants of christ.
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But this is an uncertaine rule, I may bee deceived in it; I may take the suggestion of the Divell for the evidence of the Spirit. But this is an uncertain Rule, I may be deceived in it; I may take the suggestion of the devil for the evidence of the Spirit.
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But to try you have the word for a rule, the Spirit dictates nothing but agreeing to the word;
But to try you have the word for a Rule, the Spirit dictates nothing but agreeing to the word;
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if it agree with the word it is from the Spirit.
if it agree with the word it is from the Spirit.
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But yet you will say the words of the Spirit are but remote guides, they are but intellectuall things:
But yet you will say the words of the Spirit Are but remote guides, they Are but intellectual things:
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Therefore there are more sensible guides, the lives of the Saints which are written for our instruction;
Therefore there Are more sensible guides, the lives of the Saints which Are written for our instruction;
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and wee have many living Saints, the present Saints that live among these are helpes to you, these are companions in your wayes these are good lights to follow:
and we have many living Saints, the present Saints that live among these Are helps to you, these Are Sodales in your ways these Are good lights to follow:
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God hath not left himselfe destitute, but hee hath Saints in every nation, where the Gospell is preached:
God hath not left himself destitute, but he hath Saints in every Nation, where the Gospel is preached:
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773
But this caution you must take, that the Saints may erre from the way and straggle a little from it Therefore you must follow them as that you must fix your eyes upon Christ,
But this caution you must take, that the Saints may err from the Way and straggle a little from it Therefore you must follow them as that you must fix your eyes upon christ,
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because he onely is the Author and finisher of your faith, that is, as hee began the doctrine of faith,
Because he only is the Author and finisher of your faith, that is, as he began the Doctrine of faith,
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775
and taught us the rules of it, so hee hath consummated it, and left us examples to follow:
and taught us the rules of it, so he hath consummated it, and left us Examples to follow:
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776
it is not so with men, for that rule is most true. Non est ejusdem & inv•nire & preficere artem.
it is not so with men, for that Rule is most true. Non est ejusdem & inv•nire & preficere Artem.
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777
Take the most learned man though hee found out an art, yet he never finished it, yet Christ hath done this: Therefore looke to him;
Take the most learned man though he found out an art, yet he never finished it, yet christ hath done this: Therefore look to him;
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778
though there be a cloud of witnesses as a cloud went before the Egyptians, yet Christ is the surest guide:
though there be a cloud of Witnesses as a cloud went before the egyptians, yet christ is the Surest guide:
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779
But further to explaine this I will shew you two things. First, what it is to follow?
But further to explain this I will show you two things. First, what it is to follow?
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780
Secondly, whom you are to follow; first the act, and then whom you are to follow.
Secondly, whom you Are to follow; First the act, and then whom you Are to follow.
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781
First what it is to follow, and thus I may briefly describe it to you:
First what it is to follow, and thus I may briefly describe it to you:
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To follow Christ is nothing but to resolve, to doe and suffer willingly, and withall our heart what hee commands, &c. There are foure difficult things put together in this description, which are to be handled severally. To follow christ is nothing but to resolve, to do and suffer willingly, and withal our heart what he commands, etc. There Are foure difficult things put together in this description, which Are to be handled severally.
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783
I say to follow Christ, is nothing but to resolve, that is, when you come to Christ once, you must have a minde to goe which way soever hee will lead you:
I say to follow christ, is nothing but to resolve, that is, when you come to christ once, you must have a mind to go which Way soever he will led you:
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wee must not reason with flesh and blood, but be obedient to him, not knowing whether we goe,
we must not reason with Flesh and blood, but be obedient to him, not knowing whither we go,
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785
as a man that goes into a strange county, hee puts himselfe into another mans hands, saying I will follow thee;
as a man that Goes into a strange county, he puts himself into Another men hands, saying I will follow thee;
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bee the wayes what they will hee is resolved to goe through rough and plaine, thicke and thinne,
be the ways what they will he is resolved to go through rough and plain, thick and thin,
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whether his place bee dangerous or safe, hard or easie, such a resolution must they have that follow Christ, there must be no mincing, no excepted place, I will follow thee but not in this path,
whither his place be dangerous or safe, hard or easy, such a resolution must they have that follow christ, there must be no mincing, no excepted place, I will follow thee but not in this path,
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but not in this place, as the Apostle speaketh you have obeyed from the heart to the whole forme of doctrine whereunto you have beene delivered;
but not in this place, as the Apostle speaks you have obeyed from the heart to the Whole Form of Doctrine whereunto you have been Delivered;
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that is, there is a whole forme of doctrine, every jot of this must be obeyed, Christ hath delivered you to obey it, that is, to this end Christ hath redeemed you from hell and death, that you may obey the whole passage of it; that is, there is a Whole Form of Doctrine, every jot of this must be obeyed, christ hath Delivered you to obey it, that is, to this end christ hath redeemed you from hell and death, that you may obey the Whole passage of it;
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790
not picke and chuse, but whatsoever hee doth command wee must resolve to obey, whatsoever way hee lead to follow him, may be hee will lead through poverty and infamy,
not pick and choose, but whatsoever he does command we must resolve to obey, whatsoever Way he led to follow him, may be he will led through poverty and infamy,
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791
and disgrace, & hatred of all men, and imprisonment.
and disgrace, & hatred of all men, and imprisonment.
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Therefore I say wee must resolve to doe and suffer, for indeede suffering is but a higher degree of doing,
Therefore I say we must resolve to do and suffer, for indeed suffering is but a higher degree of doing,
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as the Philosopher well sayd, bare suffering is not laudable, but so farre as a man acts in his suffering, that is, some actions there are that require but simple obedience,
as the Philosopher well said, bore suffering is not laudable, but so Far as a man acts in his suffering, that is, Some actions there Are that require but simple Obedience,
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but in some actions you must suffer if you will doe them, the good ground brings forth fru•te with patience, that is, many duties have crosses joyned with them, with patient bearing they bring forth fruite.
but in Some actions you must suffer if you will do them, the good ground brings forth fru•te with patience, that is, many duties have Crosses joined with them, with patient bearing they bring forth fruit.
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Runne with patience the race that is set before you; so we render it continuance, the originall is by patience in well doing. Run with patience the raze that is Set before you; so we render it Continuance, the original is by patience in well doing.
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So God sent Annanias to tell Paul, what hee must suffer at Damascus, I will shew how many things hee must suffer for my names sake.
So God sent Ananias to tell Paul, what he must suffer At Damascus, I will show how many things he must suffer for my names sake.
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So it is with every one that is called home to Christ.
So it is with every one that is called home to christ.
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There are certaine things that hee must doe and suffer, that he must resolve to doe and suffer.
There Are certain things that he must do and suffer, that he must resolve to do and suffer.
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Secondly hee must resolve to doe and suffer willingly and with all his heart:
Secondly he must resolve to do and suffer willingly and with all his heart:
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There is a kinde of following which proceeds from a naturall inclination, as the leafe the bow, the Iron, the loadstone, they can doe no otherwise: thus must you follow Christ.
There is a kind of following which proceeds from a natural inclination, as the leaf the bow, the Iron, the Loadstone, they can do no otherwise: thus must you follow christ.
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But you will say have we flesh in us which is backward and untoward, and therefore wee cannot follow Christ so willingly.
But you will say have we Flesh in us which is backward and untoward, and Therefore we cannot follow christ so willingly.
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But as wee say a Beare followes to the stake obtorto collo, against his will,
But as we say a Bear follows to the stake obtorto Cologne, against his will,
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803
and this is found in the Saints as it is sayd of Peter, when thou art old another shall stretch forth thine hand, and ano•her shall gird thee,
and this is found in the Saints as it is said of Peter, when thou art old Another shall stretch forth thine hand, and ano•her shall gird thee,
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and leade thee whether thou wouldest not.
and lead thee whither thou Wouldst not.
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Christ tells him there of his death, and that hee should leade him whether hee would not,
christ tells him there of his death, and that he should lead him whither he would not,
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now Peter was a Martyr, and wee cannot thinke but that he dyed and suffered Martyrdome willingly:
now Peter was a Martyr, and we cannot think but that he died and suffered Martyrdom willingly:
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but yet hee should bee led whether he would not, that is, whether his flesh would not: but yet he should be led whither he would not, that is, whither his Flesh would not:
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it is true the flesh cannot thus willingly follow Christ:
it is true the Flesh cannot thus willingly follow christ:
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therefore you must if you would follow Christ aright, finde something in you, that you should follow Christ, with propensivenesse and willingly:
Therefore you must if you would follow christ aright, find something in you, that you should follow christ, with propensivenesse and willingly:
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to expresse this I have added these other words, with all your heart, wee finde expressed in the old Testament by three phrases, love the Lord with all your minde, with all your heart,
to express this I have added these other words, with all your heart, we find expressed in the old Testament by three phrases, love the Lord with all your mind, with all your heart,
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and with all your might, first, with all your minde, that is, your understanding; secondly, with all your heart, that is, your affections;
and with all your might, First, with all your mind, that is, your understanding; secondly, with all your heart, that is, your affections;
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thirdly with all your might, that is, with your executive power. Wee are to follow him with all our minde, and I rather use these three,
Thirdly with all your might, that is, with your executive power. we Are to follow him with all our mind, and I rather use these three,
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because the word (follow) is applyed to all these, some are sayd to be followers of such whose opinions they follow.
Because the word (follow) is applied to all these, Some Are said to be followers of such whose opinions they follow.
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As those that follow Aristotle and Ramus: So some are sayd to follow Paul, some Apollos, but we must follow Christ:
As those that follow Aristotle and Ramus: So Some Are said to follow Paul, Some Apollos, but we must follow christ:
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thus wee must follow his opinions his tenents, keepe close to his word, that is, wee should consider what Christ sayd, what the Scripture saith,
thus we must follow his opinions his tenants, keep close to his word, that is, we should Consider what christ said, what the Scripture Says,
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for otherwise it is no faith, for is fides fundatur in ore Dei ;
for otherwise it is no faith, for is fides fundatur in over Dei;
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wee must not take things on trust, wee must not receive such a truth, because such a writer set it downe;
we must not take things on trust, we must not receive such a truth, Because such a writer Set it down;
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but wee must see what warrant it hath in the word of God, otherwise we are not rooted in the faith, we are to have an estimation of orthodoxall fathers,
but we must see what warrant it hath in the word of God, otherwise we Are not rooted in the faith, we Are to have an estimation of orthodoxal Father's,
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but we are to fix our eyes on Christ.
but we Are to fix our eyes on christ.
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As for example the doctrine of justification, this you may learne out of writings, but you must see what footing it hath in the Scriptures,
As for Exampl the Doctrine of justification, this you may Learn out of writings, but you must see what footing it hath in the Scriptures,
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or else when our strong adversaries set upon us wee shall quickly be convinced:
or Else when our strong Adversaries Set upon us we shall quickly be convinced:
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And againe you must doe it that when you preach the Word of God, you may have more authority:
And again you must do it that when you preach the Word of God, you may have more Authority:
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when one creature hath to deale with another it hath no authority, but when God hath to deale with the creature, hee doth much prevaile.
when one creature hath to deal with Another it hath no Authority, but when God hath to deal with the creature, he does much prevail.
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We use to say some follow such a man whom they desire to imitate:
We use to say Some follow such a man whom they desire to imitate:
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for there are some who in their opinions are higher then the rest of whom wee thinke that all that they doe is comely;
for there Are Some who in their opinions Are higher then the rest of whom we think that all that they do is comely;
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and this is that second way of following Christ to love him, when wee affect whatsoever wee see him doe,
and this is that second Way of following christ to love him, when we affect whatsoever we see him do,
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and whatsoever wee see of him in his servants, that is, we must so imitate them as that our imitation may bee referred to Christ,
and whatsoever we see of him in his Servants, that is, we must so imitate them as that our imitation may be referred to christ,
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when wee see the image of Christ in them, we must take heede that wee adhere not to the creature,
when we see the image of christ in them, we must take heed that we adhere not to the creature,
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but say it is a sparke and glympse of Christ; I will follow him:
but say it is a spark and glimpse of christ; I will follow him:
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But above all take heede of the contrary, when wee see something of Christ rising in their conversation, that wee doe not despise and contemne him:
But above all take heed of the contrary, when we see something of christ rising in their Conversation, that we do not despise and contemn him:
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It is the world that hates the godly.
It is the world that hates the godly.
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We are to follow him with all our might, that is, with al our executive powers;
We Are to follow him with all our might, that is, with all our executive Powers;
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that is, whatsoever wee doe, whatsoever we act, whatsoever wee take in hand, wee must follow him,
that is, whatsoever we do, whatsoever we act, whatsoever we take in hand, we must follow him,
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when a man followes another mans counsell, he will follow that and nothing but that,
when a man follows Another men counsel, he will follow that and nothing but that,
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as courtiers follow the King, when any one aske us a thing wee must pause upon it, to see whether it be Gods will or not:
as courtiers follow the King, when any one ask us a thing we must pause upon it, to see whither it be God's will or not:
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As it is sayd of David, I have a man after mine owne heart, &c. on this manner wee should follow Christ;
As it is said of David, I have a man After mine own heart, etc. on this manner we should follow christ;
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wee must follow him at all times, for there are uncertaine times, when it is easie to follow Christ;
we must follow him At all times, for there Are uncertain times, when it is easy to follow christ;
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but there are some difficult when you are put to an exigent, when there is some difficultie in following Christ,
but there Are Some difficult when you Are put to an exigent, when there is Some difficulty in following christ,
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now you must not picke and chuse, but you must take him for better and worse, there are some brunts as we may see, shunne not them.
now you must not pick and choose, but you must take him for better and Worse, there Are Some brunts as we may see, shun not them.
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If Daniel might have spared himselfe, in such a brunt as this, he might have spared himselfe in all,
If daniel might have spared himself, in such a brunt as this, he might have spared himself in all,
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but wee see it might not doe it: If Mordicai could have bowed to the Kings favorite which doubtlesse hee could not doe,
but we see it might not do it: If Mordecai could have bowed to the Kings favourite which doubtless he could not do,
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then he he neede not have procured that displeasure.
then he he need not have procured that displeasure.
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Moses might have enjoyed Pharaohs pleasure, if in some particulars hee might have granted to him, but he might not:Moses might have enjoyed Pharaohs pleasure, if in Some particulars he might have granted to him, but he might not:
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we must not doe as many servants doe with their masters, run from them when harvest comes in, when labour begins;
we must not do as many Servants do with their Masters, run from them when harvest comes in, when labour begins;
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for if we doe wee may feare Christ will say to us, as such masters say to such servants.
for if we do we may Fear christ will say to us, as such Masters say to such Servants.
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If you will stay from mee when I most neede you, I will not keepe you all the yeare besides when I have no neede of you,
If you will stay from me when I most need you, I will not keep you all the year beside when I have no need of you,
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and therefore take heede of it.
and Therefore take heed of it.
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If a man out of fearefulnesse in such times shall not follow Christ, he shall receive no reward.
If a man out of fearfulness in such times shall not follow christ, he shall receive no reward.
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A souldiour when the battaile comes flees from his colours, but hee can bee content to take his wages and lye in quietnesse and peace:
A soldier when the battle comes flees from his colours, but he can be content to take his wages and lie in quietness and peace:
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take heede of forsaking Christ when the battaile comes, that is, when there comes something dangerous to the flesh:
take heed of forsaking christ when the battle comes, that is, when there comes something dangerous to the Flesh:
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you must resolve to follow Christ thus.
you must resolve to follow christ thus.
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Christ tells you that if you follow him, that he hath no houses, no lodging, no earthly content,
christ tells you that if you follow him, that he hath no houses, no lodging, no earthly content,
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neither must you looke for any, your will and advantage must be spirituall. In the world you shall have trouble:
neither must you look for any, your will and advantage must be spiritual. In the world you shall have trouble:
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Hee dealeth with man in this case as Naomi dealt with Ruth ;
He deals with man in this case as Naomi dealt with Ruth;
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wee see how shee dealt with her, shee bids her goe to returne againe, and tells her shee was too old to beare children, &c. and then shee sets upon her againe; we see how she dealt with her, she bids her go to return again, and tells her she was too old to bear children, etc. and then she sets upon her again;
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Behold thy sister is gone backe, and wilt thou goe alone ? At length Ruth gives her this answer, that nothing but death should part, I will goe, &c. and there shee rests:Behold thy sister is gone back, and wilt thou go alone? At length Ruth gives her this answer, that nothing but death should part, I will go, etc. and there she rests:
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After this manner Christ deales with us, when men come to follow him, he tells them they must looke for no Riches,
After this manner christ deals with us, when men come to follow him, he tells them they must look for no Riches,
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as to the young man in the Gospell, goe and sell all that thou hast and then come to mee, you must looke for no ease.
as to the young man in the Gospel, go and fell all that thou hast and then come to me, you must look for no ease.
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The Foxes have holes, and the birds of the ayre have nests, but the Sonne of man hath not whereon to lay his head, you must looke for many crosses;The Foxes have holes, and the Birds of the air have nests, but the Son of man hath not whereon to lay his head, you must look for many Crosses;
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but if hee meete with such a one that saith, naught but death shall part thee and mee, such an one Christ receiveth, such an one God accepteth.
but if he meet with such a one that Says, nought but death shall part thee and me, such an one christ receives, such an one God Accepteth.
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So that it is as it was with the Israelites, if any one were faint hearted, he should not goe up to battaile,
So that it is as it was with the Israelites, if any one were faint hearted, he should not go up to battle,
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for they would doe no good, and then also they weakned others:
for they would do no good, and then also they weakened Others:
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So wee say to all men we tell you now what it is to follow Christ, you must go to warre with him,
So we say to all men we tell you now what it is to follow christ, you must go to war with him,
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and wee tell you, if you be faint hearted, you must not come under the banner,
and we tell you, if you be faint hearted, you must not come under the banner,
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if you will not follow Christ through the love and hatred of all men, through poverty and riches, you will doe no good, but discourage others.
if you will not follow christ through the love and hatred of all men, through poverty and riches, you will do no good, but discourage Others.
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Wee must follow Christ all manner of wayes, now for the meaning of this last it is this, that is, those two-wayes, inwardly and outwardly, and there is difficultie in both: you must follow Christ inwardly;
we must follow christ all manner of ways, now for the meaning of this last it is this, that is, those two-wayes, inwardly and outwardly, and there is difficulty in both: you must follow christ inwardly;
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whom I serve with my Spirit saith Paul, that is, I doe not onely doe the outward worke,
whom I serve with my Spirit Says Paul, that is, I do not only do the outward work,
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but I serve him with my Spirit, it is a hard thing to doe so, it were nothing,
but I serve him with my Spirit, it is a hard thing to do so, it were nothing,
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if wee were onely to doe the outward worke, but wee must doe it with our spirits, that is,
if we were only to do the outward work, but we must do it with our spirits, that is,
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when your conscience shall tell you within you, such a duty you must not omit, such vaine glory you must not seeke, such pleasure you must part with:
when your conscience shall tell you within you, such a duty you must not omit, such vain glory you must not seek, such pleasure you must part with:
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then so to doe that duty is to follow Christ inwardly;
then so to do that duty is to follow christ inwardly;
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to approve all the inward affections of your hearts to God, who searcheth the inmost windings of the Spirit, that is difficult, many might goe well away were it not for the inward lust.
to approve all the inward affections of your hearts to God, who Searches the inmost windings of the Spirit, that is difficult, many might go well away were it not for the inward lust.
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You must doe it outwardly, that is, you must professe his name, and that you must doe before a wicked and adulterous generation,
You must do it outwardly, that is, you must profess his name, and that you must do before a wicked and adulterous generation,
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when there is difficulty, shame and disgrace, then wee must follow Christ:
when there is difficulty, shame and disgrace, then we must follow christ:
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so this was the occasion of these words, If you will venture to follow me, know this, that I must suffer many things at Ierusalem ;
so this was the occasion of these words, If you will venture to follow me, know this, that I must suffer many things At Ierusalem;
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therefore deny your selves and take up your crosse daily and follow me.
Therefore deny your selves and take up your cross daily and follow me.
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Many a man will follow Christ, but he will follow him a far off, hee will follow him without his livery, that men should not know whose servant he is,
Many a man will follow christ, but he will follow him a Far off, he will follow him without his livery, that men should not know whose servant he is,
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but he that will follow Christ must follow his colours before all men openly:
but he that will follow christ must follow his colours before all men openly:
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hee that will bee ashamed of me, saith Christ, I will bee ashamed of him before my father which is in heaven;
he that will be ashamed of me, Says christ, I will be ashamed of him before my father which is in heaven;
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wee are fallen into such times as it is easier to follow Christ inwardly then outwardly,
we Are fallen into such times as it is Easier to follow christ inwardly then outwardly,
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when men are ashamed to make shew of so much as is within them, whereas heretofore times were such as men should make a shew of more then hee had.
when men Are ashamed to make show of so much as is within them, whereas heretofore times were such as men should make a show of more then he had.
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So wee see what it is to follow Christ, consisting in these foure things. First, to doe whatsoever he commands.
So we see what it is to follow christ, consisting in these foure things. First, to do whatsoever he commands.
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Secondly to do it with all our hearts, that is, wi•h all our mindes, with all our soule, & with all our might.
Secondly to do it with all our hearts, that is, wi•h all our minds, with all our soul, & with all our might.
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Thirdly, to follow him at all times. Fourthly, all manner of wayes.
Thirdly, to follow him At all times. Fourthly, all manner of ways.
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The second thing is what is to be followed, and that is Christ, that is, to follow his example,
The second thing is what is to be followed, and that is christ, that is, to follow his Exampl,
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and to follow his p•ecep•s, but this in the generall is to little purpose, therefore I will picke some speciall examples,
and to follow his p•ecep•s, but this in the general is to little purpose, Therefore I will pick Some special Examples,
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& some speciall precepts wherein wee are to follow Christ, therefore you shall finde these things in Christ example.
& Some special Precepts wherein we Are to follow christ, Therefore you shall find these things in christ Exampl.
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First, hee was abundant in love which hee shewed many wayes, hee shewed it by giving a life for us, no greater love then to give himselfe for us,
First, he was abundant in love which he showed many ways, he showed it by giving a life for us, no greater love then to give himself for us,
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when wee were his enemies, when there was no worth nor goodnesse in us, hee shed his blood for us.
when we were his enemies, when there was no worth nor Goodness in us, he shed his blood for us.
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So it was shewed partly in his aptnesse to giving. Paul relates this as a love saying of our Saviour: So it was showed partly in his aptness to giving. Paul relates this as a love saying of our Saviour:
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It is better to give then to receive. And what hee sayd no doubt he preached:
It is better to give then to receive. And what he said no doubt he preached:
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againe another fruit of his love was to forgive, no disgrace no contumely so great, but hee easily passed it by:
again Another fruit of his love was to forgive, no disgrace no contumely so great, but he Easily passed it by:
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So in the greatest despite of all his crucifying hee easily forgave them that crucified him.
So in the greatest despite of all his crucifying he Easily forgave them that Crucified him.
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And another thing wherein his greatest love was seene, was his great compassion, his bowels rowled in him.
And Another thing wherein his greatest love was seen, was his great compassion, his bowels rolled in him.
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Hee was compassionate both to mens soules and bodies: So on other bodies, hee tooke compassion on them as sheepe having no shepherd:
He was compassionate both to men's Souls and bodies: So on other bodies, he took compassion on them as sheep having no shepherd:
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So when hee saw the people fainting after they had followed three dayes, hee had compassion on their bodies;
So when he saw the people fainting After they had followed three days, he had compassion on their bodies;
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he wrought a miracle to helpe them, he fed five thousand with five loaves and two fishes ▪ And this is that that is commended to us in Christ, Put on therefore as the elect of God, holy and beloved bowels, &c. And so I say to you labour to abound in love, in love to God,
he wrought a miracle to help them, he fed five thousand with five loaves and two Fish ▪ And this is that that is commended to us in christ, Put on Therefore as the elect of God, holy and Beloved bowels, etc. And so I say to you labour to abound in love, in love to God,
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and in love to one another, bee ready to doe any kindnesse, and forgive any unkindnesse, let your bowels melt over other mens miseries, have a tender compassion for other mens sins especially in ministers labour to have a love to all mankind,
and in love to one Another, be ready to do any kindness, and forgive any unkindness, let your bowels melt over other men's misery's, have a tender compassion for other men's Sins especially in Ministers labour to have a love to all mankind,
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for it is love that edifies, knowledge that puffeth up, and it is that which Saint Iohn moveth us unto in his Epistles;
for it is love that Edifies, knowledge that Puffeth up, and it is that which Saint John moves us unto in his Epistles;
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love one another, yea transgressions and any offences wee must forgive them even as Christ forgave us our sinnes;
love one Another, yea transgressions and any offences we must forgive them even as christ forgave us our Sins;
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If there be any infirmities we must passe by them as Christ passed by ours, that is, your failings towards Christ are ten times more then mens failings towards you, he forgave you,
If there be any infirmities we must pass by them as christ passed by ours, that is, your failings towards christ Are ten times more then men's failings towards you, he forgave you,
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therefore doe you forgive them, and this love must be renewed at the Sacrament, &c. Hee was one that sought no praise of men, no applause, no vaine glory, hee desired not to be some body in the eyes of men, which appeares by this, all which he did hee laboured to hide, that which was excellent in him, observing his miracles, charging those in whom he wrought them to be silent:
Therefore do you forgive them, and this love must be renewed At the Sacrament, etc. He was one that sought no praise of men, no applause, no vain glory, he desired not to be Some body in the eyes of men, which appears by this, all which he did he laboured to hide, that which was excellent in him, observing his Miracles, charging those in whom he wrought them to be silent:
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903
Hee endured the Crosse and despised the shame, that is, when he was mocked he despised it;
He endured the Cross and despised the shame, that is, when he was mocked he despised it;
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so should we despise the shame, marke the word despised the shame, endured the Crosse, because that was a heavy burden, and he endured the shame.
so should we despise the shame, mark the word despised the shame, endured the Cross, Because that was a heavy burden, and he endured the shame.
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There will still be Ishmaels that will mocke the Isaacks of God, false nicknames and approbrious speeches will be cast on such as make profession of Religion:
There will still be Ishmaels that will mock the Isaacs of God, false nicknames and approbrious Speeches will be cast on such as make profession of Religion:
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But despise the shame, alas shame is but a chip of the Crosse;
But despise the shame, alas shame is but a chip of the Cross;
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but why did Christ despise it? hee had an eye to the recompence of reward, that is, but why did christ despise it? he had an eye to the recompense of reward, that is,
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when a man beholds God, and lookes upon heaven having such great things in his eyes, hee cares not what men say,
when a man beholds God, and looks upon heaven having such great things in his eyes, he Cares not what men say,
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and if you despise you w•ll despise credit as Christ did, as that deede of his shewes more pl•inely.
and if you despise you w•ll despise credit as christ did, as that deed of his shows more pl•inely.
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Herod desires to see him, Pilate sent him to him, and so expected some miracle of him but Christ would doe no miracle, Herod Desires to see him, Pilate sent him to him, and so expected Some miracle of him but christ would do no miracle,
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so that Herod his men of warre despised him: Now here a man is more put to it, when men expect somthing from him,
so that Herod his men of war despised him: Now Here a man is more put to it, when men expect something from him,
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when hee is ingaged for his credit to doe something then to despise this, and omit this opportunity is a great thing.
when he is engaged for his credit to do something then to despise this, and omit this opportunity is a great thing.
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Hee was despised of Herod, and of his men of warre, hee despised obloquies & the reproach of men, and also praise of men;
He was despised of Herod, and of his men of war, he despised Obloquies & the reproach of men, and also praise of men;
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for it was but an empty thing; but let the prayse of God bee great in your eyes.
for it was but an empty thing; but let the praise of God be great in your eyes.
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Thirdly, hee was exceeding obedient to his Father, if God would have him dye on the Crosse which was a great matter, hee would doe it:
Thirdly, he was exceeding obedient to his Father, if God would have him die on the Cross which was a great matter, he would do it:
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So in drinking of the cup hee seemed unwilling something, but yet since his Father had mingled it hee would doe it, this is obedience,
So in drinking of the cup he seemed unwilling something, but yet since his Father had mingled it he would do it, this is Obedience,
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when we doe what God would have us doe? wee would have health but God puts us in sicknesse;
when we do what God would have us do? we would have health but God puts us in sickness;
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hee afflicts us with sharpe diseases: this is the cup that my Father hath mingled for me, and I will drinke.
he afflicts us with sharp diseases: this is the cup that my Father hath mingled for me, and I will drink.
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And another part of his obedience is in this;
And Another part of his Obedience is in this;
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when he had sent forth his Disciples, when they brought in poore fellowes he thanked God for it;
when he had sent forth his Disciples, when they brought in poor Fellows he thanked God for it;
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of which there could bee no other reason rendred but his Fathers will. FINIS.
of which there could be no other reason rendered but his Father's will. FINIS.
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